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Merrie TESTAMENT
TELUSTRALTED FROM THE PAPYRI AND OTHER
NON-LITERARY SOURCES
BY
JAMES HOPE MOULTON, D.D., D.THEoL.
Late Fellow of King’s College, Cambridge ; Greenwood Professor of Hellenistic
Greek and Indo-European Philology, Manchester University
AND
GEORGE MILLIGAN, D:D.
Regius Professor of Divinity and Biblical Criticism,
Glasgow University
a
HODDER AND STOUGHTON
LIMITED LONDON 3
I9I4—1929 ai)
Printed im 1929
Printep 1n Great Brirain FoR HoppER AND STouGHToN, LimiTED,
ΒΥ RicHarp Cay & Sons, LimiTepD, BuNGAyY, SUFFOLK.
SEEN BY
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PREFATORY NOTE
Upwarops of twenty years ago Professor J. H. Moulton asked me to join with him
in an effort to illustrate the Vocabulary of the Greek Testament from recently discovered
non-literary texts. First came a series of joint articles in the Hxfosztor during 1908 to
1911 dealing with certain representative words. In 1914 we found it possible to publish
the First Part of the Vocabulary: Part II followed in the next year. Our collaboration
was then cut short by Dr. Moulton’s tragic death, though I have done my utmost to
utilize any notes or references that he left behind him. The grasp and range of Dr.
Moulten’s Greek scholarship are too well known to require acknowledgment here, but
I may be allowed to record my own deep sense of personal loss in the removal at the
height of his powers of one who was always the truest of friends and the most loyal of
colleagues.
It may be well, perhaps, to emphasize that it was in no way our aim to provide a
complete Lexicon to the Greek New Testament, but rather to show the nature of the new
light cast upon its language by the rich stores of contemporary papyri discovered in
recent years. (See further the General Introduction to the present volume.) Apart from
the papyri, considerable use has been made of the Greek inscriptions, and evidence from
other non-literary sources has been freely cited, wherever it seemed likely to be useful.
Very often words have been included for which our non-literary sources provide no
illustration, in order to show from literary evidence, if forthcoming, or from its very
absence, the relation of such words to the popular Greek.
The use of Professor J. H. Thayer’s monumental edition of Grimm’s Lexicon (Edin-
burgh, 1886), has been assumed throughout. Professor Souter’s Pocket Lexicon to the
Greek New Testament (Oxford, 1916), a marvellous mzltum in parvo, and the excellent
Manual Greek Lexicon of the New Testament by Professor G. Abbott-Smith (Edinburgh,
1922) have been of the utmost value. In the later Parts of the Vocabulary frequent
reference has also been made to W. Bauer’s revised and enlarged edition of E.
Preuschen’s Griechisch-Deutsches Weorterbuch zu den Schriften des Neuen Testaments
(Giessen, 1928), and to F. Preisigke’s comprehensive Worterbuch der griechischen
Papyrusurkunden, 1.--111. i. (Berlin, 1925-1929). Other books of reference will be found
detailed in Abbreviations I. General.
For the ready assistance of many friends, too numerous to mention, in the carrying
through of this book, I am deeply grateful; but a special word of thanks is due to
Professor W. G. Waddell, now of the Egyptian University, Cairo, who has read all
the proofs with the most meticulous care, and has in addition furnished important
suggestions.
It remains only to acknowledge the generosity and enterprise of Messrs. Hodder &
Stoughton in undertaking the publication of the work, and to express my sense of the
singular skill and accuracy with which the compositors and readers of the firm of
Messrs. R. Clay & Sons, Bungay, have carried through an extremely intricate piece
of printing.
G. MILLIGAN.
The University, Glasgow.
July, 1929.
GENERAL INTRODUCTION
Few archeological discoveries in recent years have awakened more widespread
interest than the countless papyrus documents recovered from the sands of Egypt, and
as it is from them that our principal non-literary illustrations of the Vocabulary of the
Greek Testament have been drawn, it may be well to describe briefly by way of Intro-
duction what these papyri are, and what is the nature of their value for the New
Testament student.
Papyrus as Writing Material.—In itself, the word papyrus is the name of a reed-plant
(Cyperus papyrus, L.) which at one time grew in great profusion in the river Nile, and
gave its name to the writing material or “ paper” of antiquity formed from it. The pith
(βύβλος) of the stem of the papyrus plant was cut into long thin strips, which were laid
down on a flat table and soaked with Nile water. A second layer was then placed cross-
wise on the top of the first, and the two layers were pressed together to form a single
web or sheet. After being dried in the sun, and scraped with a shell or bone to remove
any roughness, a material not unlike our own brown paper was produced.
The size of the papyrus sheets varied considerably, but for non-literary documents a
common size was from nine to eleven inches in height, and from five to five and a half
inches in breadth. When more space than that afforded by a single sheet was required,
a number of sheets were joined together to forma roll, which could easily be extended
or shortened as desired. Thus, to take the case of the New Testament autographs, which
were almost certainly written on separate papyrus rolls, a short Epistle, like the Second
Epistle to the Thessalonians, would be a roll of about fifteen inches in length with the
contents arranged in some five columns, while St. Paul’s longest Epistle, the Epistle to
the Romans, would run to about eleven feet and a half. The:shortest of the Gospels,
St. Mark’s, would occupy about nineteen feet; the longest, St. Luke’s, about thirty-one
or thirty-two feet. And the Apocalypse of St. John has been estimated at fifteen feet.
Taking the other books on the same scale, Sir F. G. Kenyon, to whom the foregoing
figures are also due, has calculated that if the whole New Testament was written out in
order on a single roll, the roll would extend to more than two hundred feet in length,
obviously an utterly unworkable size.2_ This alone makes it clear that not until the
papyrus stage in their history was past, and use was made of both sides of parchment or
vellum leaves, was it possible to include all the books of the New Testament in a single
volume.
The side of the papyrus on which the fibres ran horizontally, or the recto, as it came
to be technically known, was from its greater smoothness, generally preferred for
writing, while the back, or the verso, was reserved for the address, at any rate in the case
of letters. But when space failed, the verso could also be utilized, as shown in a long
1 See further Pliny, V.H/. xiii. 11-13, and cf. F.G. Kenyon, Zhe Palaeography of Greek Papyrt
(Oxford, 1899), p. 14 ff.
2 Handbook to the Textual Criticism of the New Testament, 2nd edit. (London, 1912), p. 35 ff.
Vil ὁ
Vili
magical papyrus in the British Museum, in which nineteen columns are written on the
vecto, and the remaining thirteen on the verso.t
In any case we have abundant evidence of the use of the verso, when fresh papyrus was
not available, as when a man writes a letter on the back of a business document, explain-
ing that he had been unable at the moment to find a “clean sheet” (χαρτίον καθαρόν), or
as when the back of the official notification of the death of a certain Panechotes is used
for a school-exercise or composition, embodying such maxims as “do nothing mean or
ignoble or inglorious or cowardly,” written in a beginner’s hand and much corrected.*
In other cases, before the verso has been so used, the original contents of the recto
have been effaced or washed out, a practice which adds point to a familiar verse. In
Col 24, we read that our Lord “blotted out the bond written in ordinances that was
against us, which was contrary to us,” and the verb used for “ blotted out” (ἐξαλείψας)
is the technical term for “ washing out” the writing from a papyrus sheet. So complete
was the forgiveness which Christ by His work secured, that it completely cancelled the
old bond, that had hitherto been valid against us, for it bore our signature (χειρόγραφον).
He made the bond as though it had never been (cf. Exod 32°, Rev 3?).
As regards other writing materials, a reed pen (γραφικὸς κάλαμος ; cf. 3 Macc 459) was
prepared, much as we now prepare a quill, while the ink (τὸ μέλαν : cf. 2 John??) was
made from a mixture of charcoal, gum and water. The marvellous way in which the
ink has preserved its colour invariably attracts attention, and shows that anything in
the nature of adulteration must have been unknown. A first-century letter, chiefly about
writing materials, refers to “the ink pot” (τὸ βρόχιον τοῦ pédavos).*
The character of the handwriting naturally varies with the nature of the document
and the education of the scribe. But the task of decipherment can rarely be said to be
easy, partly owing to the frequent use of contractions and partly to the numerous /acunae
or gaps caused by the brittle nature of the material. The restoration of the letters or
words which have thus dropped out demands the exercise of the utmost patience and
skill. And those who have had an opportunity of inspecting some of the originals can
only marvel that intelligible transcriptions have been made from them at all.
When, then, we speak of papyri, we are to think simply of rolls or sheets of paper of
this character, which had been put to all the many and various purposes to which paper
as a writing material is put amongst ourselves, while the addition of “Greek” dis-
tinguishes the papyri written in that language from the Aramaic or Latin or Coptic
papyri which have been similarly recovered. We need only add that the earliest dated
Greek papyrus we possess belongs to the year B.C. 311-310,’ and that from that time an
almost continuous chain of documents carries us far down into Byzantine times.
Papyrus Discoveries—With the exception of some calcined rolls from Herculaneum,
which were brought to light as far back as 1752 and the following years, papyri have
been found only in Egypt, the marvellously dry climate of that country being especially
favourable to their preservation. A certain number, more particularly those of a literary
character, have been recovered from their original owners’ tombs. The Persae of
Timotheos, for example, the oldest Greek literary manuscript in existence, dating, as it
does, from the fourth century B.c., was found near Memphis in the coffin of a Greek
soldier, by whose side it had been deposited in a leathern bag. And an Homeric roll,
1 P Lond 121 (iii/A.p.) (= 1. p. 83 ff.). For the abbreviations used in the citation of papyrus
passages, see Abbreviations II. Papyri.
= P Gen I. 52° (iv/a.p.): cf. Archiv iii. p. 399. 3 P Oxy I. 79 (a.D. 181-192).
* P Oxy II. 326 (¢. A.D. 45). 5 P Eleph 1 (= Selections, No. 1).
ΙΧ
now in the Bodleian Library, Oxford, used to be exhibited along with a lock of the hair
of the lady with whom it had been buried. Other rolls have been found in earthen jars
in the ruins of temples or houses, thus strangely recalling the prophecy of Jeremiah :
“Thus saith the Lord of hosts, the God of Israel: Take these deeds, this deed of the
purchase, both that which is sealed, and this deed which is open, and put them in an
earthen vessel ; that they may continue many days” (chap. 32 RV).
But the great mass of papyri come from the rubbish heaps, rising sometimes to a
height of twenty to thirty feet, on the outskirts of old Egyptian towns and villages.
Possibly out of a feeling of reverence for the written word, the inhabitants did not as a
rule burn their old papers, but threw them out on these heaps. There they were quickly
covered over with the fine desert sand, and, so long as they were above the damp level of
the Nile, have remained practically uninjured down to the present day. For the most
part they consist of single sheets, or fragments of sheets, sometimes no larger than a
postage stamp, but occasionally whole baskets of official documents are found, which had
been cleared out ex masse from public archives or record offices. And everyone will
recognize the absorbing interest attaching to these scraps of paper, discarded as useless
by their first writers and owners, on which no eye has looked for many hundreds of
years, but which now, as original documents, recreate and revivify the past for us in
a way which nothing else could do.
The earliest finds in Egypt of which we have knowledge took place in 1778, when
some Arabs, digging for their own purposes in the Faytm district, accidentally came
upon some fifty rolls in an earthen pot; but, unable to find purchasers, they destroyed
them on account, it is said, of the aromatic smell they gave forth in burning. Only
one roll was saved which, passing into the hands of Cardinal Stefano Borgia, came
to be known as the Charta Borgiana. The contents are of little general interest, being
merely an account of the forced labours of the peasants on the Nile embankment at
Arsinoé in the year A.D. 191-2, but the papyrus will always have the significance of
being the first Greek papyrus to be published in Europe.?
In the year 1820 further finds, dating from the second century B.c., were made in the
neighbourhood of Memphis and Thebes, but it was not until 1889-90 that a beginning was
made in systematic exploration, when at Gurob Professor Flinders Petrie extracted a large
number of papyri from Ptolemaic mummy-cases, and brought them home to England.
To the same period of exploration belong such important literary finds as the lost
work of Aristotle on Zhe Constitution of Athens, copied on the back of a farm-bailiff’s
accounts, which are dated in the eleventh year of Vespasian, that is A.D. 78-9; the
Mimiambi or Mimes of Herodas, which reproduce with photographic exactness the
ordinary, and often sordid, details of the everyday life of the third century B.c.; and
about thirteen hundred lines of the Odes of Bacchylides, a contemporary of Pindar, and
a nephew of the Simonides for the recovery of whose works Wordsworth longed in a
well-known poem :
O ye, who patiently explore
The wreck of Herculanean lore,
What rapture! could ye seize
Some Theban fragment, or unroll
One precious, tender-hearted, scroll
Of pure Simonides.
1 It was published under the title Charta Papyracea Graece scripta Musei Borgiant Velttris, ed-
N. Schow, Romae, 1778.
Χ
But significant though these discoveries were, their interest was largely eclipsed by
the results of the digging carried on by Dr. Grenfell and Dr. Hunt at Oxyrhynchus, the
ancient Behneseh, in the winter of 1896-97 and the following years. The two English
explorers had been attracted to the spot by the expectation that early fragments of
Christian literature might be found there, in view of the important place which
Oxyrhynchus occupied in Egyptian Christianity in the fourth and fifth centuries. And
their prescience was rewarded, for, amongst the papyri recovered on the second day, was
a crumpled leaf written on both sides in uncial characters, amongst which Dr. Hunt
detected the somewhat rare Greek word for “mote” (κάρφος). This suggested to him
the “mote” of our Lord’s Sayings in the Sermon on the Mount (Matt γ5: 5) ; and, on
further examination, he found that he had in his hand a leaf out of a very early
collection of Sayings attributed to Jesus, some of which corresponded closely with the
canonical Sayings of the Gospels, while others were new.! We are not at present
concerned with the many questions which were thus raised,? but the importance of the
discovery was undeniable, especially when it was followed next day by the finding of
another uncial fragment containing the greater part of the first chapter of St. Matthew’s
Gospel, written not later than the third century, and therefore a century older than the
oldest manuscript of the New Testament previously known.’ Both leaves, Dr. Grenfell
suggests, may not improbably have formed “the remains of a library belonging to some
Christian who perished in the persecution during Diocletian’s reign, and whose books
were then thrown away.”
Along with these, and other almost equally sensational finds, Oxyrhynchus yielded an
enormous mass of documents of the most miscellaneous character dating from the Roman
Conquest of Egypt to the tenth century after Christ, when papyrus was superseded by
paper as a writing material.
Other noteworthy collections come to us from the British Museum, Berlin, Florence,
and various other sources, and the general result is that there are now available about
ten thousand published documents, and that these are being constantly added to.°
Whether the still unedited papyri have any great surprises in store for us it is vain even
to conjecture. But even if they have not, they will serve a useful purpose in illustrating
and confirming the lexical and other results that have already been reached, and in
increasing still further our stock of first-hand documentary evidence regarding the most
important period in the world’s history.
Classification of Papyri—The papyri are generally classified under the two main heads,
literary and non-literary, with the biblical and theological texts occupying a position
about mid-way between the two. It is with the non-literary texts that we are concerned
just now, and a glance at the citations on one or two pages of the following Vocabulary
is sufficient to show the miscellaneous character of these texts, comprising as they do
all manner of official documents, such as Imperial rescripts, accounts of judicial proceed-
ings, tax and census papers, contracts of marriage and divorce, notices of birth and death,
EO xylene
2 Reference may be made to Z%e Sayings of Jesus from Oxyrhynchus, edited with Introduction,
Critical Apparatus, and Commentary by Hugh G. Evelyn White (Cambr. Univ. Press, 1920).
ΞΡ ΘΧυ 2:
4 Egypt Exploration Fund: Archaeological Report, 1896-97, p. 6. See further an article by the
present writer on ‘‘ The Greek Papyri and the New Testament” in Zhe History of Christianity in
the Light of Modern Knowledge (Blackie and Son, 1929), p. 300 ff.
5 A list of the principal papyrus collections will be found under Abbreviations II.
xi
and so forth, along with a number of private letters touching upon all sides of family
and everyday life.
And as the contents of these documents humains are wide as life itself, so they supply
materials for the most varied fields of human learning. Their value to the historian and
the jurist is apparent on the surface, while with their aid the geographer can reconstruct
the map of ancient Egypt with a precision previously impossible. To the palaeographer
again, who has hitherto been sadly hampered by /acunae in the development of ordinary
script, they offer an uninterrupted series of examples, many of them exactly dated by year
and month and day, from the third century before Christ to the eighth century after
Christ. And to the philologist they show the true place of the Kowy, the Common Greek
of the period, as distinguished from the dialects of the classical period, in the development
of the Greek language. Examples of the Κοινή on its literary side had not, indeed, been
previously wanting, but now, for the first time, it was possible to see it in undress, as it
was spoken and written by the ordinary men and women of the day.
“New Testament Greek.’—It is with this aspect of the papyri that we are primarily
concerned. Alike in Vocabulary and Grammar the language of the New Testament
exhibits striking dissimilarities from Classical Greek; and in consequence it has
been regarded as standing by itself as “ New Testament Greek.” In general it had been
hastily classed as “Judaic” or ‘“‘ Hebraic” Greek; its writers being Jews (with the
probable exception of St. Luke), and therefore using a language other than their own,
a language filled with reminiscences of the translation-Greek of the Septuagint on
which they had been nurtured.!. But true as this may be, it does not go far to explain
the real character of the Greek which meets us in the New Testament writings. Fora
convincing explanation we have in the first instance to thank the German scholar, Adolf
Deissmann, now Professor of New Testament Exegesis in the University of Berlin.
While still a pastor at Marburg, Dr. (then Mr.) Deissmann happened one day to be
turning over in the University Library at Heidelberg a new section of a volume
containing transcripts from the collection of Greek Papyri at Berlin. And, as he read,
he was suddenly struck by the likeness of the language of these papyri to the language
of the Greek New Testament. Further study deepened in his mind the extent of this
likeness, and he realized that he held in his hand the real key to the old problem.
So far from the Greek of the New Testament being a language by itself, or even, as
one German scholar called it, “a language of the Holy Ghost,” ? its main feature was that
it was the ordinary vernacular Greek of the period, not the language of contemporary
literature, which was often influenced by an attempt to imitate the great authors of
classical times, but the language of everyday life, as it was spoken and written by the
ordinary men and women of the day, or, as it is often described, the Κοινή or Common
Greek, of the great Graeco-Roman world.
That, then, is Deissmann’s general conclusion, which quickly found an enthusiastic
1 Cf. W. F. Howard’s Appendix ‘‘Semitisms in the New Testament” in Grammar of New
Testament Greek by J. H. Moulton and W. F. Howard (Edinburgh, 1929), Vol. II, p. 411 ff.
2 R. Rothe, Zur Dogmatik (Gotha, 1863), p. 238: ‘‘ We can indeed with good right speak of
a language of the Holy Ghost. For in the Bible it is manifest to our eyes how the Divine Spirit
at work in revelation always takes the language of the particular people chosen to be the
recipient, and makes of it a characteristic religious variety by transforming existing linguistic
elements and existing conceptions into a shape peculiarly appropriate to that Spirit. This process
is shown most clearly by the Greek of the New Testament” (quoted by Deissmann, Zhe Philology
of the Greek Bible (London, 1908), p. 42 f.).
ΧΙ
and brilliant advocate in this country in the person of Dr. J. H. Moulton. And though
the zeal of the first discoverers of the new light may have sometimes led them to go rather
far in ignoring the Semitisms, on the one hand, and the literary culture of the New
Testament writers, on the other, their main conclusion has found general acceptance, and
we have come to realize with a definiteness unknown before that the book intended for the
people was written in the people’s own tongue. Themselves sprung from the common
people, the disciples of One Whom the common people heard gladly, its writers, in their
turn, wrote in the common tongue to be “ understanded of the people.”
Anticipations of this View.—It is somewhat strange that this discovery was so long
deferred. Publications of papyri go back as far as 1826, but there is nothing to show that
this particular way of utilizing their documents ever occurred to the first editors. At the
same time it is interesting to notice certain anticipations from other sources of what such
discoveries might mean, or, as it has been called, of Deissmannism before Deissmann.
In the Prolegomena to his translation of Winer’s well-known Grammar of New
Testament Greek, published in 1859, Professor Masson, at one time Professor in the
University of Athens, writes: “The diction of the New Testament is the plain and
unaffected Hellenic of the Apostolic Age, as employed by Greek-speaking Christians
when discoursing on religious subjects. . . . Perfectly natural and unaffected, it is free
from all tinge of vulgarity on the one hand, and from every trace of studied finery on the
other. Apart from the Hebraisms—the number of which have, for the most part, been
grossly exaggerated—the New Testament may be considered as exhibiting the only
genuine facszmzle of the colloquial diction employed by wzsophdsticated Grecian gentlemen
of the first century, who spoke without pedantry—as ἐδεῶται (‘ private persons’), and not
as σοφισταί (‘adepts’)” (p. vii. f.).2
A second statement to much the same effect will be found in the article “Greek
Language (Biblical), contributed by Mr. (afterwards Principal Sir James) Donaldson to the
third edition of Kitto’s Cyclopaedia of Biblical Literature, edited by Dr. W. Lindsay Alexander
(Edinburgh, 1876). In Vol. ii. p. 170, the writer states: “Νοῦν it seems to us that the
language used by the Septuagint and N(ew) T(estament) writers was the language used in
common conversation, learned by them, not through books, but most likely in childhood from
household talk, or, if not, through subsequent oral instruction. If this be the case, then the
Septuagint is the first translation which was made for the great masses of the people in their
own language, and the N(ew) T(estament) writers are the first to appeal to men through the
common vulgar language intelligible to all who spoke Greek. The common Greek thus
used is indeed considerably modified by the circumstances of the writers, but these modifi-
cations no more turn the Greek into a peculiar dialect than do Americanisms or Scotticisms
turn the English of Americans and Scotsmen into peculiar dialects of English.” ?
1 Cf. J. Rendel Harris, Zxp 7, xxv. p. 54f., and notes by the present writer in 26. xxxi,
Ῥ- 421, and xxxil. p. 231 f.
Of a much more general character, but interesting from its early date, is Dr. John Lightfoot’s
comment on the Preface to the Lord’s Prayer in Mt 6%, in his Horae Hebraicae et Talmudicae,
first published as far back as 1658: “Τὴ interpreting very many phrases and histories of the
New Testament, it is not so much worth, what we think of them from notions of our own, feigned
upon I know not what grounds, as in what sense these things were understood by the hearers and
lookers on, according to the usual custom and vulgar dialect of the nation.”
* I owe the reference to a note by W. L. Lorimer in xf 7, xxxii. p. 330, where attention
is also drawn to the position taken up by Salmasius in his Funus linguae Hellenisticae and his De
fflellenistica Commentarius, both published in 1643.
ΧΕΙ
Still more interesting is the prophecy ascribed to Professor (afterwards Bishop) J. B.
Lightfoot in the year 1863. Lecturing to his class at Cambridge, Dr. Lightfoot is
reported to have said: “You are not to suppose that the word [some New Testament
word which had its only classical authority in Herodotus] had fallen out of use in the
interval, only that it had not been used in the books which remain to us: probably it had
been part of the common speech all along. I will go further, and say that if we could
only recover letters that ordinary people wrote to each other without any thought of being
literary, we should have the greatest possible help for the understanding of the language
of the N(ew) T(estament) generally.” 1
The significance of this quotation is unmistakable, and it is followed, twenty-one years
later, by what is, so far as I know, the first definite mention in this country of the papyri
in connexion with New Testament study. It occurs in Dean Farrar’s well-known volume,
The Messages of the Books (London, Macmillan, 1884), where, in a footnote to his chapter
on the ‘Form of the New Testament Epistles,” the writer remarks: “It is an interesting
subject of inquiry to what extent there was at this period an ordinary form of correspondence
which (as among ourselves) was to some extent fixed. In the papyrus rolls of the
British Museum (edited for the trustees by J. Forshall [in 1839] ) there are forms and
phrases which constantly remind us of St. Paul” (p. 151).
The hint, thus thrown out, was unfortunately not followed up at the time, but if the
full significance of the papyri for the study of the New Testament was long in being
recognized, no one can complain of lack of attention to the subject at the present day. It
is leading to the re-writing of our Lexicons and Grammars of the New Testament, and no
modern Commentary on any of its books fails to avail itself of the help afforded by these
new treasures from Egypt.
Gains from the Study of the Papyri—Abundant proof of this will be forthcoming in
the pages which follow. Meanwhile, it may be helpful to those who have made no
special study of the subject if I attempt to indicate some of the ways in which the new
evidence can be applied to the elucidation of the words of the New Testament.
Orthography and Accidence—We may begin with Orthography and Accidence. In
these particulars the New Testament writings have not yet been subjected to the same
searching comparison with the new evidence which Helbing and Thackeray have applied
to the Old Testament ; but enough has already been done by Blass, Schmiedel, Moulton,
and Deissmann, following on the notable work of Westcott and Hort, to show that we
are in a better position to-day for recovering the zpszssima verba of the New Testament
autographs than many modern textual critics are ready to admit. There was a constant
tendency on the part of the later copyists to improve on the “vulgarisms”’ or “ collo-
quialisms” of the original, and it cannot but help us to determine what is due to this
refining process when we have such abundant evidence in our hands as to how the
common people of the time actually wrote and spelt.
The form γένημα, for example, which Westcott and Hort prefer for the five occurrences
of this word in the New Testament (Mt 262°, Mk 145, Lk 12!8 (marg.), 2218, 2 Cor 9!), as
against the γέννημα of the Textus Receptus (except in Lk 1218), is now fully established on
the evidence both of the Ptolemaic papyri, and of those belonging to the first four centuries
after Christ. The aspirated ogupis, again, for σπυρίς (Mt 1537, 161, Mk 8°, Ac 9?) is
amply, though not universally, attested in the vernacular documents; while the synco-
pated form ταμεῖον (for ταμιεῖον) as in Mt 65, 2426, Lk 12°", is the prevailing form in the
papyri from i/A.D. onwards, though the fuller form occurs in various passages from
1 Quoted by Moulton Prolegomena®, p. 242
χὶν
Ptolemaic times. The very indifference, indeed, of the writers of our documents to
symmetrical forms or to unified spelling may in itself be taken as a warning against
the almost feverish haste with which a “redactor,”’ or later author, is sometimes
brought in to explain similar phenomena in the different parts of a New Testament
book.
Morphology.—In the same way, when we pass to Morphology, it is again to discover
that many verbal forms, with which our best New Testament texts have made us familiar,
can here be amply attested. One of the commonest of these is the attaching of 1st aorist
forms to the 2nd aorist,as when in Mt τοῦθ we read ἐλθάτω for ἐλθέτω, and in Mk 38
ἦλθαν for ἦλθον. The practice, already present in the Attic εἶπον, meets us repeatedly
in the papyri, as well as in late Hellenistic writers generally. Similarly, yéyovay for
γεγόνασι, which Westcott and Hort read in Rom 16’, in accordance with BWA, receives
frequent corroboration, as in an almost contemporary papyrus letter from the Faytim.?
An interesting form, which may cause trouble, if it is not watched, is the substitution of
ἐάν for av after ὅς, ὅπου, etc., which the same editors have faithfully reproduced from
the leading manuscripts in such passages as Mt 1283 ὃς ἐὰν εἴπῃ and Mk 14° ὅπου ἐὰν
κηρυχθῆ. Professor J. H. Moulton has carefully examined the evidence of the papyri on
this point, and has found that in the first and second centuries of the Christian era ἐάν
greatly predominated, but that, as a form of ἄν, it had almost died out in ordinary usage
before the great uncials were written. The fact, therefore, that their scribes preserved
ἐάν may be taken as showing that they “faithfully reproduce originals written under
conditions long since obsolete.” 2
Syntax.—This last example may fittingly introduce us to the field of Syntax, and
to Moulton and Howard’s invaluable Grammar, where at every turn the evidence of the
newly-discovered vernacular documents is called in to decide corresponding usages in the
New Testament writings. One or two examples will show how rich and suggestive that
evidence is.
Take, for instance, the prepositions, and an impartial survey can hardly fail to lead
us to the conclusion that the laxer usage which is everywhere observable in later Greek
hardly justifies many of the over-niceties of interpretation in which New Testament
expositors have been apt to indulge. The free interchange of eis and ἐν is a case in
point. This may be carried back to the fact that both words are originally forms of the
same root; but what we are especially concerned with is that they are largely inter-
changed in ordinary usage, as when in a letter of A.D. 22 the writer tells us that when
he came to Alexandria (ἐπὶ τῷ γεγονέναι ἐν ᾿Αλεξανδρίᾳ), he learnt so and so from certain
fishermen at Alexandria (eis ’AXe£avdpu[av] ).2 When, then, in commenting on Jn 118 ὁ ὧν
εἰς Tov κόλπον τοῦ πατρός, Bishop Westcott speaks of the phrase as implying “the
combination (as it were) of rest and motion, of a continuous relation, with a realisation
of it,” is he not pressing the phraseology farther than contemporary evidence warrants,
however doctrinally true the deduction may be? Nor can those who advocate the render-
ing “immersing them into the name of the Father and of the Son and of the Holy
Spirit” for the baptismal formula in Mt 28! do so on the ground that the more
familiar rendering is philologically inaccurate. Without entering on the question as
to the exact shade of meaning underlying βαπτίζοντες, it is clear that εἰς τὸ ὄνομα may
be understood as practically equivalent to ἐν τῷ ὀνόματι, the new light thus joining
1 BGU If. 597)9 (A-p: 75). 2 Prolegomena, p. 421.
3 P Oxy II. 2945 (a.p. 22) (= Selections, p. 34).
Χν
hands with, and lending support to, the almost unanimous tradition of the Western
Church.?
A corresponding caution must be observed in connexion with the construction of
iva. Classical Greek has taught us to expect that ἵνα construed with the subjunctive
denotes purpose, but in Hellenistic Greek this has been extended to include a consecutive
usage, and sometimes, as in modern Greek, a simple statement of fact. When, therefore,
in Jn 173 the Fourth Evangelist writes—airn δέ ἐστιν ἡ αἰώνιος ζωὴ ἵνα γινώσκωσι σὲ
τὸν μόνον ἀληθινὸν θεὸν καὶ ὃν ἀπέστειλας ᾿Ιησοῦν Χριστόν it is of course possible that
by the latter clause he means us to understand our Lord as pointing to the knowledge
of God as the aim and end of eternal life. But it is equally permissible, and more in
accord with contemporary usage, to interpret the words as defining the contents of the
life eternal: this life is a life consisting in, and maintained by, the knowledge of God,
and of Him whom God had sent.
It would be easy to go on multiplying examples in this direction, but enough has
been said to show that the syntax of the New Testament is not modelled on strictly
classical lines, and that this must be kept steadily in view in the work of interpretation.
Vocabulary.—It is, however, in the matter of Vocabulary that the new gains make
themselves most fully felt, and prove most clearly that we are dealing with a book written
in the common speech of its day.
This is seen, for example, in the large reduction in the number of so-called “ Biblical”
words, that is, words which have hitherto been regarded as the special property of the
Biblical writers, no evidence of their use having hitherto been procurable from profane
sources.
Thayer, at the end of his edition of Grimm’s Lexicon, gives a long list of these ‘‘ Biblical”
words, the very length of which tends to confirm that feeling of the isolated or peculiar
character of the New Testament writings, to which reference has already been made.
The list is unnecessarily long even from Thayer’s point of view, as it includes not a few
words for which he himself supplies references from non-Christian sources, which, though
sometimes later in point of time than the New Testament itself, nevertheless show
unmistakably that the words belong to the ordinary stock then in use. And now the
new evidence comes in to extend these references in so many directions that Deissmann is
able to reduce the number of words peculiar to the New Testament to something like
fifty, or about one per cent. of the whole vocabulary.
Our new sources do not merely reduce the number of words hitherto regarded as
peculiar to the New Testament writings; they also confirm the meanings traditionally
assigned to others, sometimes on somewhat slender grounds.
A familiar instance is the Pauline word Noyeta. According to Grimm-Thayer, the
word is “not found in profane authors,” but for its meaning in 1 Cor 16'*, the only places
where it occurs in the New Testament, the translation ‘a collection” is suggested. Such
a translation is in harmony with the context, and is now conclusively established by the
fact that from the second century B.c. the word is found in the papyri in this sense. It is
sufficient to refer to a curious letter from Tebtunis, in which a tax-gatherer, after naively
describing his unprincipled efforts to defeat a rival in the collection of a certain tax, adds,
“T bid you urge on Nicon regarding the collection (περὶ τῆς Noye<i>as).”” 8
1 See the discussion between Bishop Chase and Dean Armitage Robinson in / 7S vi. p. 481 ff.,
vii. p. 186ff., and viii. p. 161ff., and on the phrase generally, cf. Heitmiiller, 2m Mamen Jesu,
Gottingen, 1903.
2 See Light from the Ancient East, p. 78. ΦΕΡΕ [58> [(Β:0: τττὴ:
XVI
Or, to take a wholly different example, when in a letter of A.D. 41, ἃ man counsels a
friend in money-difficulties to plead with one of his creditors μὴ ἵνα ἀναστατώσῃς ἡμᾶς,
“do not unsettle us,” that is “do not drive us out from hearth and home,” he little thought
that he would supply future students of the New Testament with an apt parallel for the
metaphorical use of the same verb in Gal 515, where St. Paul expresses the hope that οἱ
ἀναστατοῦντες, “those who are unsettling”? his Galatian converts, “would even mutilate
themselves.” So too the naughty boy’s admission from Oxyrhynchus that his mother
complains “that he is upsetting me” (ὅτε ἀναστατοῖ με)" throws light upon the description
of the brethren at Thessalonica by their Jewish opponents, “These that have turned
the world upside down (οἱ τὴν οἰκουμένην ἀναστατώσαντες) have come hither also”
(Ac 178).8
Similar aid is given in the choice of meaning where more than one rendering is possible.
In Mt 657, for example, both the Authorized and Revised Versions agree in rendering
ἡλικία by “stature,” “And which of you by being anxious can add one cubit unto his
stature ?”’ but the margin of the Revised Version has “age” ; and if we are to follow the
almost unanimous testimony of the papyri, this latter sense should be adopted throughout
the New Testament occurrences of the word, except in Lk 19%, where the context makes it
impossible. Thus in the important verse, Lk 2° καὶ ᾿Ιησοῦς προέκοπτεν τῇ copia καὶ
ἡλικίᾳ, the meaning is not that Jesus “advanced in wisdom and stature,” that is “in
height and comeliness” (as Grimm-Thayer), but “in wisdom and age,” a description to
which an excellent parallel is now afforded by an inscription of ii/B.c., in which a certain
Aristagoras is praised δϑ---ἡλικίᾳ προκόπτων Kal προαγόμενος εἰς TO OeoceBetv.4
Again, in not a few instances, our new documents supply us with the true meaning of
words only imperfectly understood before.
In commenting on 1 Pet 17 ἵνα τὸ δοκίμιον ὑμῶν τῆς πίστεως πολυτιμότερον χρυσίου τοῦ
ἀπολλυμένου διὰ πυρὸς δὲ δοκιμαζομένου εὑρεθῇ εἰς ἔπαινον καὶ δόξαν καὶ τιμὴν ἐν ἀποκαλύψει
᾿Ιησοῦ Χριστοῦ Dr. Hort (Comm. ad 1.) saw that the meaning required was “the approved
part or element of the faith,” that is, the pure faith that remained when the dross had been
purged away by fiery trial; but unable to find any warrant for this sense of δοκίμιον, he
was driven to suspect that the true reading was δόκεμον, for which he had the support of
a few cursives. There was no need, however, for any such conjecture. Ever since
Deissmann ὃ first drew attention to the importance of the evidence of the papyri in this
connexion, examples have been rapidly accumulating to show that δοκίμιος, as well as
δόκιμος, means “ proved,” “ genuine,” in such a phrase as χρυσὸς δοκίμιος, “tested gold,”
and we need no longer have any hesitation in so translating the word both in the Petrine
passage and in Jas 1°,
Or, to take another example, where the appearance of a hitherto unestablished usage
has again done away with the need of textual emendation. In Ac 162 ἥτις ἐστὶν πρώτη
τῆς μερίδος Μακεδονίας πόλις, the reading μερίδος was objected to by Dr. Hort, on the
ground that μερίς never denotes simply a region or province, and he proposed accordingly
to read Ilvepidos in its stead, “a chief city of Pierian Macedonia.”® But while it is true
that μερίς in the sense of a geographical division does not occur in classical writers, it
is regularly so used in documents of the Apostolic age, so that the rendering “district ”
in the Revised Version, however arrived at, need no longer raise any qualms.
1 BGU IV. 1079 (= Selections, No. 15). 2 P Oxy I. 119 (= Selections, No. 42).
3 It may be noted that the phrase dppov αὐτόν, ‘“Away with him,” applied to the boy in the
above document, supplies a striking linguistic parallel to Jn 19% ἄρον, Gpov, σταύρωσον αὐτόν.
4 Syi 325, (= ὃ γοϑβ)18, 5 See BS p. 250 ff. 8 Notes on Select Readings,? p. 96 f.
XVII
It is, however, by imparting a fresh life and reality to many of our most ordinary New
Testament terms that the new authorities render their most signal service. We know
how our very familiarity with Scriptural language is apt to blind us to its full significance.
But when we find words and phrases, which we have hitherto associated only with a
religious meaning, in common, everyday use, and employed in circumstances where their
meaning can raise no question, we make a fresh start with them, and get a clearer insight
into their deeper application.
Take, for instance, the common designation of Christians as “ brethren” or ‘‘ brothers ”’
(ἀδελφοί). The practice no doubt was taken over from Judaism (Ac 2”, a/.) and from
the example of our Lord Himself (cf. Mt 12%, 235); but we can at least see how the
adoption of such a term was rendered easier by its application to the members of a funeral
society, whose duty it was to take part in the embalming of dead bodies, or again to the
“fellows” of a religious corporation in the Serapeum of Memphis.
So with the title “ presbyter” (πρεσβύτερος). Without entering on the question of the
presbyter’s place and authority in the early Christian Church, it is obvious that the use of
the word in civil life to denote a local or village officer must have prepared the way in
Gentile circles for its acceptance in its new connotation. Thus in the year B.C. 117 a
tax-farmer petitions the village-scribe and “the elders of the cultivators,” that he may be
assured of official “protection.”? Or, again, in A.D. 114 a woman lodges a complaint of
assault and robbery against another woman whose husband as “elder” was responsible
for the peace and order of the village.? Or once more, in a document of A.D. 159-60,
mention is made of the priests of the Socnopaeus temple as being divided into five tribes
under the rule of five “elder-priests "—clearly a title not of age but of dignity.* It is in
this same document, we may note in passing, that the charge is laid against a fellow-priest
“of letting his hair grow too long and of wearing woollen garments ”—the former item
recalling the fact that in the Early Church short hair was considered the mark of a
Christian teacher, as compared with the unshorn locks of the heathen philosopher.
Keeping still to words with an ecclesiastical ring about them, the term “ liturgy” has
an interesting history. In classical times it was used of public services rendered
gratuitously to the State, but later it came to be applied to all kinds of work or service,
including those of a religious character, such as the “liturgy ” of the Twin Sisters Thaues
and Thaus, who held some position as attendants in the temple of Serapis at Memphis,
with a corresponding right to certain allowances of oil and bread, which were apparently
frequently in arrears.> Similarly the corresponding verb is used in a contract of the year
A.D. 8-9 with an artiste who undertakes to give her “services” (λειτουργεῖν) On certain
specified occasions, including the festivals of Isis and Hera, at a salary of forty drachmae
a year, along with a further wage or present (ὀψώνιον) of thirteen drachmae two obols.®
Other more general uses of the word occur in connexion with the maintenance of the
banks of the Nile, or with the release of persons from some public service ‘‘ because it is
not at present their turn to serve (διὰ τὸ μὴ ἐκπεσίεῖ]ν αὐτοῖς τὸ νῦν λειτουργῆσαι). *
Very interesting too is a doctor’s claim for exemption, on the ground that he was a doctor
by profession, and had ‘‘treated medically ” (ἐθεράπευσα : cf. Ac 28° and Ramsay, Luke,
ΠΡ omen (50: ττθ); Βα banat (Bic. 056)) (butisee GZ 1. ps 310).
2 P Tebt I. 40 (= Selections, No. 10).
3 BGU I. 22 (= Selections, No. 20). 4 BGU I. τό (= Sefctions, No. 33)-
5 The story of the Twins has been graphically reconstructed by Sir F. ἃ. Kenyon in
P Lond I. p. 2 ff.
SP Oxys Ve Now 7921: 7 P Hib I. 78" (B.c. 244-3).
XVill
p. 16f.) the very persons who were now attempting to lay this new “liturgy” upon him
(οἵτινές με εἰς λειτο[υ]ρ[ γαν Sedwxacr).+
I admit, of course, that none of these instances adds materially to our knowledge of
the word’s connotation, but they give it fresh point, and enable us to understand how
well-adapted it was to describe the “liturgy” or “ministry” of Christian fellowship (cf.
2 Cor 913, Phil 2"), and all the more so, because the word has now come to be almost
wholly limited to a particular form of public worship.
Its occurrence in the current phraseology of the time adds again a fresh reality to the
Greek word (ἀρραβών), which is usually translated “earnest” in our English Versions.
We have all been taught that by the “earnest” of the Spirit in such passages as 2 Cor 1°,
5°, Eph 14, we are to understand a part given in advance of what will be bestowed fully
afterwards. But how increasingly clear this becomes when a woman who is selling a
cow receives a thousand drachmae as an “earnest”? (4ppa8ava) on the total purchase-
money,? or when certain dancing girls at a village entertainment receive so many
drachmae “ by way of earnest” (ὑπὲρ ἀραβῶνος) on their promised salary 1 ὃ
Much help can also be derived from the legal documents, which are so common
amongst the papyri. Thus in his pioneer 4zb/e Studzes (p. 104 ff.), Deissmann has shown
that the Greek adjective (βέβαιος) usually translated “sure” or “steadfast” in our English
Versions, along with its cognate verb (βεβαιόω) and substantive (βεβαίωσις), is the regular
technical term in the papyri to denote legally guaranteed security. This sense occurs, of
course, in classical Greek, but its constant reappearance in the papyri gives fresh point to
the New Testament usage. Two examples will make this clear. In an application for a
lease belonging to the year A.D. 78, and therefore practically contemporary with the New
Testament writings, provision is made for the publication of the lease for the legal period
of ten days “in order that if no one makes a higher bid (ἐπίθεμα), the lease may remain
guaranteed (βεβαία) to us for the period of five years without change,’ 4 and, similarly, in
a somewhat later document (A.D. 266), connected with the registration of a deed, it is laid
down, “I will further guarantee the property always against all claims with every
guarantee” (ἔτει te καὶ παρέξομαί cor βέβαια διὰ παντὸς ἀπὸ πάντων πάσῃ βεβαιώσει).ὅ
Read, then, the verb with this technical sense in view, and what added assurance it gives
to the promise of 1 Cor 1°": ‘Thus you lack no spiritual endowment during these days
of waiting till our Lord Jesus Christ is revealed; and to the very end he will guarantee
(βεβαιώσει) that you are vindicated on the day of our Lord Jesus Christ” (Moffatt), just as
another legal term (ὑπόστασις), which was used to denote the collection of papers bearing
upon the possession of a piece of property, or as we would now say, the title-deeds,
imparts a new certainty to the familiar definition—“ Faith is the title-deed (ὑπόστασις) of
things hoped for” (Heb 11?).
In what are probably the earliest of his letters that have come down to us, the two
Epistles to the Thessalonians, St. Paul finds it necessary to rebuke his converts for
walking “in a disorderly manner” (2 Thess 3"). The word (ἀτάκτως), with its cognates,
is confined to these Epistles in the New Testament, and what exactly is meant by it is by
no means clear at first sight. Is St. Paul referring to actual sin or moral disorder, or to
something less heinous? The papyri have supplied the answer in a striking manner.
Among them is a contract of A.D. 66 in which a father arranges to apprentice his son with
a weaver for one year. All the conditions of the contract as regards food and clothing
1 P Oxy I. 408 (ii/iii a.p.). δ ΒΒ 8. (ΕἸ 053) (ΞΞ ΣΡ 55:
P Grenf II. 671” (Α.Ὁ. 237) (= Selections, No. 45).
4 P Amh 11: 85%” PEPIOxyelXent2002%
3
ΧΙΧ
are carefully laid down. Then follows the passage which specially interests us. If there
are any days during this period on which the boy “fails to attend” or “ plays truant”
(ὅσας δ᾽ ἐὰν ἐν τούτῳ ἀτακτήσῃ ἡμέρας), the father has to produce him for an equivalent
number of days after the period is over. And the verb which is used to denote playing
truant is the same verb which St. Paul uses in connexion with the Thessalonians.! This
then was their fault. They were idling, playing truant. The Parousza of the Lord
seemed to them to be so close at hand that it was unnecessary for them to interest
themselves in anything else. Why go to their daily work in the morning, when before
night Christ might have come, they thought, forgetting that the best way to prepare for
that coming was to show themselves active and diligent in the discharge of their daily
work and duty.
The reference to the Parouwsta may suggest a last example. Pavousia, as applied to
the Return of the Lord, is simply the anglicizing of a Greek word (παρουσία) which
literally means “ presence.” But in late Greek the word had come to be applied in a quasi-
technical sense to the “visit” of a king or great man. Thus in a papyrus of iii/B.c. we
read of a district that was mulcted to provide a “crown” for one of the Ptolemaic kings on
the occasion of his “visit”; and ina letter of about the same date a certain Apenneus
writes that he has made preparations for the “‘ visit” of a magistrate Chrysippus (ἐπὶ τὴν
παρουσίαν tod Χρυσίππου) by laying in a number of birds for his consumption, including
geese and young pigeons.”
It would seem, therefore, that as distinguished from other words associated with
Christ’s Coming, such as His “ manifestation” (ἐπιφάνεια) of the Divine power and His
“revelation ” (ἀποκαλυψις) of the Divine plan, the “ parousia”’ leads us rather to think of
His “royal visit” to His people, whether we think of the First Coming at the Incarnation,
or of the Final Coming as Judge.
The Literary Character of the New Testament.—These examples are sufficient to show
that it is often from the most unlikely quarters that light is shed upon our New Testament
vocabulary, and that a scrap of papyrus may be the means of settling some long-standing
crux interpretum. 1 would not, however, be understood to say that the later Greek which
we associate with the papyri has no rules of its own, or that, in the hands of the New
Testament writers, it is not often employed with marked literary grace and power. The
writers, of course, differ largely in this connexion, in keeping with their individual
education and culture. At one end of the scale, we have the rude Greek of St. Mark’s
Gospel, or of the Apocalypse: at the other, the polished periods of the author of the Epistle
to the Hebrews. But even in the case of the least literary writings of the New Testament
we must beware of so emphasizing their popular character as to lose sight of the dignity
and beauty imparted to them in virtue of the subject-matter with which they deal and the
spiritual genius of their authors. “In the Gospels,” as Professor Wellhausen has pointed
out, “spoken Greek, and even Greek as spoken amongst the lower classes, has made its
entry into literature.”* And Professor Jiilicher has borne similar testimony with reference
to the Pauline Epistles. ‘These Epistles,” he writes, ‘in spite of the fact that they are
always intended as writings of the moment addressed to a narrow circle of readers, yet
approach much more nearly to the position of independent literary works than the average
letters of great men in modern times. . . . Without knowing or intending it, Paul
became by his letters the creator of a Christian literature.” And more than that, Paul, as
1 P Oxy II. No. 275 (= Selections, No. 20).
2 P Petr II. 39 (e)!8 (as read by Wilcken Os¢r. i. p. 275); P Grenf II. 14 (4)?.
Linleitung in die dret ersten Evangelien (Berlin, 1905), p. 9.
ω
ΧΧ
the same authority admits, ‘must be ranked as a great master of language, . . . and it is
because his innermost self breathes through every word that most of his Epistles bear so
unique a charm.”?! It is utterly unnecessary to labour the point. Such passages as the
triumphant Hymn of Hope in Rom 8 and the glorious Hymn of Love in 1 Cor 13 are
moved by a heart-felt eloquence which makes them, regarded as literature, as notable as
anything ever penned. And if we are told that the Pauline letters “differ from the
messages of the homely Papyrus leaves from Egypt not as letters, but only as the
letters of Paw/,”* we can accept the statement (though ihardly in the sense the writer
intended it), because it is just “ Paul,” and what Paul stands for, that does make all the
difference.
G. MILLIGAN.
τ An Introduction to the New Testament, translated by Janet Penrose Ward (London, 1904),
pp- 48f., 51.
2 Deissmann, BS, p. 44.
ABBREVIATIONS
1. GENERAL
Abbott Fourfold
GCOSPeliewenar arcana = The Fourfold Gospel, Section II.
The Beginning, by E. A. Abbott.
Cambridge, 1914.
re Joh. Gr....... = Johannine Grammar, by the same.
London, 1906.
Joh. Voc...... = Johannine Vocabulary, by the same.
London, 1905.
= Songs of Modern Greece, by G. F.
Abbott. Cambridge, 1900.
= Aegyptus. Rivista Ttaliana
Egittologia e di Papirologia.
Ed. <A. Calderini. Milan,
1920- .
The American Journal of Philology.
Baltimore, 1880-
The American Journal of Theology.
Chicago, 1897-
Subsidia ad cognoscendum Grae-
corum sermonem vulgarem e Pen-
tateucht versione Alexandrina
repetita (being Diss. philolog.
Halenses, xii. 2), by TH. Anz.
Halle, 1894.
Archiv fiir Papyrusforschung. Ed.
τ. Wilcken. Leipzig, 1901- -
Artsteae ad Philocratem Epistula.
Ed. P. Wendland. Leipzig,
1900.
= Artemidort Daldiant Onirocriticon
τὸ V. Ed. R. Hercher.
Leipzig, 1864.
LERGTET oe sa pec = Bulletin de Correspondance Hellén-
7gue. Parisand Athens, 1877--
Berger Strafkiausein = Die Strafklausein in den Papy-
rusurkunden, von A. Berger.
Leipzig, 1911.
Bevichtigungen........ = Berichtigungsliste der Griechischen
Papyrusurkunden aus Agypten,
herausgegeben von F. Preisigke.
Berlin und Leipzig, 1922.
”
Abbott Songs
Aegyptus
Ι
ΓΙ ον
ARCHED Sesisaccnceiwestees
BAVISLCA Stennis rr hancexe =
Artemidorus or Artem.
Birt Buchrolle......... = Die Buchrolle in der Kunst,
von ‘Theodor Birt. Leipzig,
1907.
BlassyGrteccsssescsscees = Grammar of New Testament Greek,
by F. Blass. Eng. tr. by H.
St. John Thackeray. Second edit.
London, 1905.
dt
xxi
of
΄
Blass Philology ...... = Philology of the Gospels, by Fried-
rich Blass. London, 1898.
Blass-Debrunner...... = Friedrich Blass Grammatik des
neutestamentlichen Griechisch.
Fiinfte Aufl. von. A. Debrunner.
Gottingen, 1921.
Boisacq Dict. Etym.. = Dictionnaire Etymologique de la
Langue Grecgue, par Emile
Boisacq. Heidelberg and Paris,
1916,
Boll Offénbarung..... = Aus der Offenbarung Johannis:
Llellenistische Studien zum Weit-
bild der Apokalypse, von Franz
Boll. Leipzig, 1914.
Bonhoffer Z7zk/et. ... = Epiktet und das Neue Testament
(being Religionsgeschichtliche
Versuche und Vorarbetten,
herausgegeben von R. Winsch
und L. Deubner, X), von Adolf
Bonhoffer. Giessen, 011.
BrugmannGrundriss? = Grundriss der vergleichenden
Grammatih der indogermanischen
Sprachen, von Karl Brugmann.
Zweite Bearbeitung. Strassburg,
1897.
Brugmann-Thumb.... = Griechische Grammatik, von Karl
Brugmann. Vierte vermehrte
Aufl., von Albert Thumb.
Munich, 1913.
JESS, Gépesnccesticcadgeadnaoogs See under Deissmann.
Burkitt Syrzac Forms = The Syriac Forms of New Testa-
ment Proper Names, by F. C.
Burkitt. London, [1912].
ΠΧ coc sOO A IOSOLECME = Byzantinische Zeitschrift. Ed. Κα.
Krumbacher. Leipzig, 1892--
= The Style and Literary Method of
Luke. 1. The Diction of Luke
and Acts. 11. The Treatment
of Sources in the Gospel (being
Harvard Theological Studies,
VI.), by Henry J. Cadbury.
Harvard University Press, 1919,
1920.
Cadbury Dectzon
Conybeare and Stock
LXX Selections.... = Selections from the Septuagint, by
F. C. Conybeare and St. George
Stock. Boston, [1905].
C On ssenecsercetasmcnsiccms = The Classical Quarterly. London,
1907-
ΧΧΙΪ
Cluienescacmenatisesces = The Classical Review. London,
1887-
(OLE Fem rere COCR CERECULO See under Ramsay.
Cronert or Cronert
ME Pe τ ρυτρρσς οτρρχα κοί = Passow’s Worterbuch der priech-
ischen Sprache, vollig neu bear-
beitet von W. Croénert. 3 parts.
Gottingen, 1912-14.
Cronert Mem. Herc. = Memoria Graeca Herculanensis, by
W. Cronert. Leipzig, 1903.
Deissmann BS ........ = Bible Studies, by G. Adolf Deiss-
mann. Engl. ed. by A. Grieve.
Edinburgh, 1got.
Festgabe... = Festgabe fiir Adolf Deissmann zum
60. Geburtstag 7. November 1926.
Tiibingen, 1927.
= Die neutestamentliche Formel “in
Christo Jesu,” von G, Adolf
Deissmann. Marburg, 1892.
AS tn Christo
τ = Light from the Ancient East, by
Adolf Deissmann. English trans-
lation by Lionel R. M. Strachan.
London, 1910 and 1927.
= The Philology of the Greek Bible:
tts Present and Future, by Adolf
Deissmann. English translation
by Lionel R. M. Strachan.
London, 1908.
>, Philology...
x, Sprachliche
Erforschung.. = Die sprachliche Exrforschung der
griechischen Bibel (being Vortrage
der theologischen Konferenz 514
Giessen. XII. Folge), von G.
Adolf —Deissmann. Giessen,
1808.
», Urgeschichte = Die Urgeschichte des Christentums
im Lichte der Sprachforschung,
von Adolf Deissmann. Tiibin-
gen, 1910.
= Abraxas: Studien zur Religions-
geschichte des Spatern Altertums,
von Albrecht Dieterich. Leip-
zig, 1891.
Mithrasliturgie = Eine Mithrasiiturgie erlautert von
Dieterich Advaxas ...
”
Albrecht Dieterich. 2te Aufl.
Leipzig and Berlin, 1910.
Dieterich Untersuch = Untersuchungen zur Geschichte der
Griechischen Sprache, von der
Hellenistischen Zeit bis zum
10. /ahrh. n. Chr., von Karl
Dieterich. Leipzig, 1898.
Diog. Oenoand......... = Diogents Oenoandensis fragmenta
Ed. 1. William. Leipzig, 1907.
DOGUMERIS Hen cccvecsssene See under Milligan.
Durham, Ὁ. B.
Menandler .....0..2+. = The Vocabulary of Menander, con-
sedered in its relation tothe Koine.
Princetown, 1913.
LOB hee opr τε οδο = Encyclopaedia Biblica. London,
1899-1903.
LBL OI TD peor IX = Egypt Exploration Fund.
IG Ties macencspoysO0ce100 = The Expositors Greek Testa-
ment, edited by W. Robertson
Nicoll. 5 vols. London, 1897-
1910.
ἜΣ Τα πο See under Usener.
Erman und Krebs ... = Aus den Papyrus der Koniglichen
Museen [2u Berlin), von A.
Erman und F. Krebs.
1899.
Exler Zpistolography = The Form of the Ancient Greek
Letter. A Study in Greek Epis-
tolography. By Francis Xavier
J. Exler. Catholic University
of America, Washington D.C.
1923.
Berlin,
TIES κοοδξοσοουϑοσυσσοῦςος = The Expositor. London, 1875- .
Cited by series, volume, and
page.
IESG ITE coms on 030 = The Expository Times. Edin-
burgh, 1889- - :
Ferguson, W. D.
Legal Termis....+.. = The Legal Terms Common to the
Macedonian Inscriptions and the
New Testament (being Historical
and Linguistic Studies in Liter-
ature related to the New Testa-
ment. 2nd Series, Vol. IL.,
Part 3), by W. D. Ferguson.
Chicago, 1913.
HieldUWValessrennencesens = Notes on the Translation of the
New Testament (being Otium
Norvicense 111.), by F. Field.
Cambridge, 1899.
Foucart Assoczations
Religreuses ......... = Des Associations Religieuses chez
les Grecs, Par P. Foucart.
Paris, 1873.
Gerhard Zréstrett .... = Ein griako-agyptischer LErbstrett
aus dem zwetten Jahrhundert
vor Chr. (being Stfzungsberichte
der Heidelberger Akademie der
Wissenschaften, 8. Abhandlung),
von ἃ. A. Gerhard. Heidel-
berg, 1911.
ΘΗΝ Ὁ" = Grenfell and Hunt. See further
under Abbreviations II. Papyri.
Ghedini Letéere......... = Letlere Christiane dat Papirt Grece
del 777 δ IV Secolo, Ed. G.
Ghedini. Milan, 1923.
Giles Manual.......... = A Short Manual of Comparative
Philology for Classical Students,
by P. Giles, M.A. Second edit.
London, 1901.
Glaser De ratione.... = De ratione, quae intercedit inter
sermonem Polybit et eum, qui
in titulis saecult 721, 17, I ap-
paret, by Otto Glaser. Giessen,
1894.
Gradenwitz Zinfiihr-
URE rracaerecestocetnen = Einfiihrung in die Papyruskunde,
von Ὁ. Gradenwitz. Heft i.
Leipzig, 1900.
XXill
Grimm or Grimm-
AMEN 2 τοστς τοσοῦτον = A Greek-English Lexicon of the
New Testament, being Grimm’s
Wilke’s Clavis Nout Testamentt,
tr. and enlarged by J. H. Thayer.
Second edit. Edinburgh, 1890.
[Thayer’s additions are usually
cited under his name.]
Hatch Zssays.......... = Essays in Biblical Greek, by E.
Hatch. Oxford, 1889.
Hatzidakis Aiv/....... = Einlettung in die Neugriechische
Grammatzk, von ἃ. N. Hatzi-
dakis. Leipzig, 1892.
= Der litterarische Charakter der
neutestamentlichen Schriften,
von C. F. Georg Heinrici.
Leipzig, 1908.
Helbing G7............ = Grammatik der Septuaginta : Laut-
und Wortlehre, von R. Hel-
bing. G6ttingen, 1907.
Heinrici Zit. Char.
Herwerden or Her-
werden Lex......... = Lexicon Graecum Suppletorium et
Dialecticum*, by H. van Her-
werden. 2 vols. Leiden, rgto.
Hesychius.............. = Hesychit Alexandrinit Lexicon,
ed. M. Schmidt. Jena, 1867.
[SUE tinocosporconeneonss = The Medical Language of St. Luke,
by W. K. Hobart. Dublin and
London, 1882.
Hohlwein L’Zeypte
ROMAINE. 100.020 0-++ = L’£gypte Romaine, Recueil des
Termes Techniques relatifs aux
Institutions Politiques et Admin-
tstratives de [Egypte Romaine,
suiwt dun choix de Textes
Papyrologigues, par Ν. Hohl-
wein. Brussels, 1912.
ἘΠΕ" = A Concordance to the Septuagint,
by Ε΄ Elatch and H. A. Redpath.
Oxford, 1897.
YE ANUS SE eS = Handbuch zum Neuen Testament,
ed. H. Lietzmann. Tiibingen,
1906- .
AO Creer a conc seasescesy = International Critical Commentary.
Edinburgh. Various dates.
Jannaris G7.,.......... = An Historical Greek Grammar, by
A. N. Jannaris. London, 1897.
NEL en anceavs teentwese ΝΣ = The Journal of Biblical Literature.
Middletown, 1881--
ΠΕΡ τ ολο -τννν τς 5:5 = The Journal of Egyptian Arche-
ology. London, 1914--
1 EBS orepcctonceposee on = The Journal of Hellenic Studies.
London, 1880—
Jouguet Vie municipale= La Vie Municipale dans l Egypte
Romaine (being Bibliotheque des
Ecoles Frangaises @ Athenes et
de Rome, 104), par P. Jouguet.
Paris, 1911.
J 2 Siarocosascccocesqaccen = The Journal of Theological Studies,
London, 1900-
Kaelker Quaest ...... = Quaestiones ae Elocutione Polybiana
(being Letpzzger Studien 111.
ii.), by F. Kaelker. Leipzig,
1880.
Kennedy Sources...... = Sources of New Testament Greek,
by Hl. A. A. Kennedy. Edin-
burgh, 1895.
Krebs χε τούτοις = Die Prapositionen bei Polybius
(being Beztrage zur Historischen
Syntax der Griechischen Sprache,
1), von F.
1882.
Krebs. Wiirzburg,
Kiihner’, or Kiihner-
Blass, Kiihner-Gerth = Ausfithrliche Grammatik der
Griechischen Sprache, von R.
Kiihner, besorgt von F. Blass
(Formenlehre) und B. Gerth
(Satzlehre). Hanover and Leip-
zig, 1890-1904.
Reuhyangteesesseses.<-- es = De Praepositionum Graecarum in
Chartis Aegyptits Usu Quaes-
tiones Selectae, by G. Kuhring.
Bonn, 1906.
TEA ee meeeeie eee ἐς ΠΤ ΝΣ See under Deissmann.
Lafoscade De efis-
CULE Spas acetic = De epistulis (alitsque titulis) im-
peratorum magistratuumque Ro-
manorum guas ab aetate Augustz
usque ad Constantinum Graece
scriptas lapides papyrive serva-
verunt, par Léon Lafoscade.
Paris, 1902.
Laqueur Quaestzones = Quaestiones Epigraphicae et Papyro-
logicae Selectae, by R. Laqueur.
Strassburg, 1904.
Lewy Fremdworter.. = Die Semitischen Fremdwirter im
Griechischen, von H. Lewy,
Berlin, 1895.
Lietzmann Gr. Pap. = Griechische Papyri (in Kleine Texte
Suir theologische Vorlesungen und
Ubungen, 14). Ed. H. Lietz-
mann. Bonn, 1905. English
edition, Cambridge, 1905.
Linde Zie ............ = De Epicuri Vocabulis ab optima
Altthide alienis (being Breslauer
Philologische Abhandlungen, ix.
3), by P. Linde. Breslau,
1906.
NEGDSe2-airaan esses. cance = Paralipomena Grammaticae Graecae,
by C. A. Lobeck. Leipzig,
1837.
- AES horeeneakcnc = Phrynicht Ecloga. Ed. C. A. Lo-
beck. Leipzig, 1820.
LS®* and LS® ......... =A Greek-English Lexicon, com-
piled by H. G. Liddell and
R. Scott. Eighth edition. Ox-
ford, 1901. Ninth edition.
Oxford, 1925--
Luckhard Privathaus = Das Privathaus im ptolemdischen
und romischen Agyplen, by F.
Luckhard. Giessen, 1914.
Lumbroso Raccolta... = Raccolta di scritti in ὁποῖα di
Giacomo Lumbroso (1844-1925).
Milan, 1925.
925 d
XXIV
Marien nancaaanNetane te = De Romanorum turis publict
sacrigue vocabults sollemnibus in
Graecum sermonem conversis, by
D. Magie. Leipzig, 1905.
Maidhof Begriffsbe-
SUEMIMUNE.cecverecrere = Zur Begrif{sbestimmung der Koine,
besonders auf Grund des Atti-
zisten Moiris (being Bettrage zur
Historischen Syntax der Griechi-
schen Sprache, 20), von A.
Maidhof. Wiirzburg, 1912.
Martin Epistratéges = Les LEpistratéges, Contribution a
VEtude des Institutions de
PEgypte Gréco-Romaine, par
Victor Martin. Geneva, 1911.
ΜΙ ΟΎΞΕΥ ΟἿ. το sete. = Grammatik der Griechischen Papyri
aus der Plolemaderzeit, Laut-
und Wortlehre, von E. Mayser.
Leipzig, 1906.
.. =/b. 11. Satslehre. Analytescher
ἊΝ ἢ το
Teil i., von E. Mayser. Berlin
u. Leipzig, 1926.
Meecham Lefters...... = Light from Ancient Letters. By
Henry G. Meecham. London,
[1923].
Meisterhans Gy....... = Grammatik der attischen Inschrif-
zen, von K. Meisterhans. Dritte
Auflage von E, Schwyzer. Ber-
lin, 1900.
Meél, Chatelain........ = Mélanges offerts ἃ M. Emile Chate-
fain. Paris, 1910.
πα ECOL Cen nesac ene = Mélanges... offerts a Jules Nicole.
Geneva, 1905.
= Comicorum Atticorum Fragmenta,
Ill. Ed. Th. Kock. Leipzig,
1888.
Selections = Selections from Menander, edited
Menander Fragm. ...
”
by W. G. Waddell, M.A.
Oxford, 1927.
Menandred...........6. = Menandrea ex papyris et mem-
brants vetustissimis. Ted. A.
Korte. Leipzig, 1912.
WEAN EZ τοῦτος = Griechtsche Grammatik®, von Gustav
Meyer. Leipzig, 1896.
Meyer Heerwesen.... = Das Heerwesen der Plolemder und
Romer in Agypten, von Paul M.
Meyer. Leipzig, 1900.
Jur, Pap. ..... = Juristische Papyri. Erklirung von
Orkunden zur Einftihrung in
die Juristiche Papyruskunde.
von Paul M. Meyer. Berlin,
1920.
πα = Modern Greek.
Milligan Documents = The New Testament Documents:
Their Origin and Larly History,
”
by George Milligan. London,
1913. [Out of print.]
Ὥς eters and
There...... = Here and There among the Papyri,
by the same. London, 1923.
[Out of print.]
» Selections ... = Selections from the Greek Papyri,
by the same. New edit. Cam-
bridge, 1927.
Thess. «νννννν = St. Pauls Epistles to the Thessa-
lonians, by the same. London,
1908.
Mitteis or Wilcken
Papyruskunde..... = Grundztige und Chrestomathie der
Papyruskunde 1. i. ed. U.
Wilcken, and II. i. ed. L. Mitteis
Leipzig and Berlin, 1912. See
also Abbreviations II. Papyri
σι. Chrest. ;
Modica /ntroduzione = Introduzione allo Studio della
Papirologia Gturidica, by M.
Modica. Milan, [1913].
IMIGEXIS Ceresracenenecte= = Moeridis Alticistae Lexicon Atti-
cum. Ed. J. Pierson. Leiden,
1759.
Moulton Proleg....... = A Grammar of New Testament
Greek. Vol. I. Prolegomena’, by
James Hope Moulton. Edin-
burgh, 1908,
(Ex Wrongs = A Grammar of New Testament
Greek. Vol. 11. Accidence and
Word-Formation with an Ap-
pendix on Semitisms in the New
Testament, by James Hope
Moulton and Wilbert Francis
Howard. Edinburgh, 1929.
=) Egyptian
Rubbish-heaps = From Egyptian Rubbish-heaps, by
James Hope Moulton. London,
1916.
» LHinlettung.. = Einlettung in die Sprache des Neuen
Testaments. (Translated with
additions from the third edition
of Prolegomena.) Heidelberg,
1011.
MiusoniuS:..secessecenseh = C. Musonii Rufi Religuiae. Ed.
O. Hense. Leipzig, 1905.
Nachmanson .........- = Laute und Formen der Magnet-
tschen Inschriften, von E. Nach-
manson. Uppsala, 1903.
INTE) 1 ooo so npancpecces = Der Wortschatz des Apostels Paulus,
von Th. Nageli. Gottingen, 1905.
Norden Agnostos
LEAD robescesconcencce = Agnostos Theos, von Eduard Nor-
den. Leipzig und Berlin, 1913.
Oertel Liturgie ...... = Die Liturgie. Studien zur Ptole-
maischen und Karserlichen Ver-
waltung Acyptens, von F. Oertel.
Leipzig, 1917.
OltosPrzestercee. ese = Priester und Tempel im Hellenist-
ischen Agypten, von Walter Otto,
2 vols. Leipzig and Berlin,
1905, 1908.
Pelagia-Legenden..... = Legenden der heiligen Pelagia. Ed.
H. Usener. Bonn, 1879.
Plaumann Ptolemais. = Ptolemais in Oberagyplten. Ein
Beitrag zur Geschichte des Hellen-
ismus in Agypten, von Gerhard
Plaumann. Leipzig, 1910.
XXV
Poland Vereinswesen = Geschichte des Griechischen Vereins-
qwesens, von Franz Poland. Leip-
zig, 1909. ᾿
Preisigke Fachworter = Fachworter des offentlichen Ver-
waltungsdienstes Acyplens tn den
griechischen Papyrusurkunden
der ptolematsch-romischen Zeit,
von Friedrich Preisigke. Οδι-
tingen, 1015.
Namenbuch = Namenbuch enthaltend alle griech-
ischen, lateintschen, dgyptischen,
hebratschen, arabischen und sons-
tigen semilischen und nichtsemzt-
tschen Menschennamen, sowett
ste in griechischen Urkunden
(Papyri, Ostraka, Inschriften,
Mumienschildern usw.) Agyptens
sich vorfinden, von Friedrich
Preisigke. Heidelberg, 1922.
Worterbuch = Worterbuch der griechischen Papy-
rusurkunden, von Friedrich Prei-
sigke (und E. Kiessling). Vols.
I. 11. IIT. i. Berlin, 1925-29.
»”
”
Preuschen-Bauer /Vé7-
LEKOUCH seen ccs ec υτν = Griechisch-Deutsches Worterbuch
zu den Schriften des Neuen
Testaments (being an entirely
new edition of E. Preuschen’s
Handworterbuch 2u den Schriften
des Neuen Testaments), von W.
Bauer. Giessen, 1928.
ΖΞ τὸς οτϑδοοβοδοσσοσροοτζσσς See under Moulton.
salts Gore essence cies = Grammatik der Byzantinischen
Chroniken (being Forschungen
zur griechischen und lateinischen
Grammatik, 2), von Stamatios
B. Psaltes. Gottingen, 1913.
Radermacher Gry. and
Ογ.5..ὁἀνννννννχνννννν = Meutestamentliche Grammatik (be-
ing Handbuch zum Neuen
Testament I. i.), von L. Rader-
macher. Tiibingen, 1911 and
1925.
Ramsay Citzes......... — The Citzes of St. Paul, by W. M.
Ramsay. London, 1907.
» CRE......... = The Church in the Roman Empire
before 4.D. 170, by the same.
Fifth edition. London, 1897.
Bot LLCLLOT Stace = The Letters to the Seven Churches of
Asia, by thesame. London, 1904.
» LURE .......... = Luké the Physician, by the same.
London, 1908.
fh. Pee en 5... τὸν, =S. Paul the Traveller and the
Roman Citizen, by the same.
Third edition. London, 1897.
Fee cent ΖΟΣῈ
covery...... = The Bearing of Recent Discovery
on the Trustworthiness of the
New Testament, by the same.
London, 1915.
> Stud. in the
E. Rom. Prov. = Studies in the History and Art of
the Eastern Provinces of the
Roman Empire (being Aberdeen
University Studies, 20), edited by
the same. Aberdeen, 1906.
» Teaching..... = The Teaching of Paul in Terms
of the Present Day, by the same.
London, [1913].
= Contribution ἃ PEtude des Prépo-
sitions dans la Langue du
Nouveau Testament, par Paul
F. Regard. Paris, 1919.
REGr ..... React = Revue des Etudes Grecques. Paris,
1888--
ReinhOldiccsccereessces = De Graecitate Patrum Apfostolic-
orum Librorumque Apocry-
phorum Novi Testamenti Quaes-
tiones Grammaticae (being Diss.
Phil. Hal. xiv.\.), by H. Rein-
hold. Halle, 18908.
Regard Préposttions
Reitzenstein Potman-
ONES snwedanacuetnecacn ee = FPoimandres: Studien zur Griech-
isch-Aoyptischen und FPriihchrist-
lichen Literatur, von R. Reitzen-
stein. Leipzig, 1904.
"ἢ fTellen,
Mysterienrelig. = Die Hellenistischen Mysterienrelt-
gtonen, thre Grundgedanken und
Wirkungen, by the same. Leip-
zig, 1910.
Revillout A7éanges.. = Mélanges sur la métrologte, Péco-
nomie politique, et Chistotre de
Vancienne Egyple, by Eugene
Revillout. Paris, 1895.
Robertson (7.5 ....... = A Grammar of the Greek New
Testament in the Light of His-
torical Research, by A. T.
Robertson. New York, [1914].
FROSSDEL pa aseeseean= svete = De Praepositionum Graecarum in
Chartis Aegyptiis Ptolemaecorum
Aetatis Usu, by C. Rossberg.
Jena, 1909.
Rostovtzeff A Large
I OSCE Soc cOn00R0OICA =A Large Estate in Egypt in the
Third Century B.C. A Study
ἦγε Economic History (being
University of Wisconsin Studies
zm the Social Sciences and His-
tory, 6), by Michael Rostov-
tzeff. Madison, 1922.
= Kecherches sur les caractéres du grec
dans le Nouveau Testamentad apres
les inscriptions de Priene, par
J. Roufhac. Paris, 1911.
Rouffhiac Recherches
Rutherford WP....... = The New Phrynichus, by W. G.
Rutherford. London, 1881.
See Wi ecosacoconasecdocsde = Studi della Scuola Papirologica, R.
Accademia Scientifico-Letteraria
tx Milano. Milano, 1915-
Schlageter ..... σρϑροῦτι = Der Wortschatz der ausserhalb
Attikas gefundenen aattischen
Lnschriften, von J. Schlageter.
Strassburg, 1012.
XXVI
Schmid Aéfecismus... = Der Alticismus in seinen Haupt-
vertretern von Dionysius von
Halikarnass bis auf den Zweiten
Philostratus, by W. Schmid.
4 vols. and Register. Stuttgart,
1887-97.
Schmidt Jos............ = De Flavit Josephi Elocutione Ob-
servationes Crtticae, by W.
Schmidt. Leipzig, 1893.
Schubart Buch,........ = Das Buch bei den Griechen und
Rimern, von W. Schubart.
Berlin, 1907.
» Linftihrung = Einfiihrung in die Papyrus-
kunde, von W. Schubart. Ber-
lin, 1918.
Schulze G7. Zaz,...... = Graeca Latina, scripsit Gulielmus
Schulze. Gottingen.
Schiirer Geschichte ... = Geschichte des Jiidischen Volkes im
Zeitalter Iesu Christi, von ¥E.
Schiirer. 3t¢u. qgte Aufl. Leip-
zig, Ι001.
np ες = The above Hestory of the Jewish
People in the Time of Jesus
Christ, translated from the
second German edition. Edin-
burgh, 1890-1.
Schweizer Perg. ...... = Grammatik der Pergamenischen
Inschriften, von FE, Schweizer.
Berlin, 1898.
Searles Lexicographi-
cal Study ..........+. =A Lexicographical Study of the
Greek Inscriptions (being Chicago
Studies in Classical Philology.
II.). By Helen M. Searles.
Chicago, 1898.
ΘΗ don cccnpteassuacenenes = The Epistle to the Romans, by W.
Sanday and A. (Ὁ. Headlam.
Fifth Edition. Edinburgh, 1902.
Sharp 2f7c?........... = Epictetus and the New Testament, by
Douglas S. Sharp. London, 1914.
Slaten Qualitative
ANCOTES eepcenocencceee = Qualitative Nouns in the Pauling
Epistles and Their Translation
in the Revised Version (being
Historicaland Linguistic Studies
in Literature related to the New
Testament. Second Series, Vol.
IV., Part 1), by Arthur Wakefield
Slaten. Chicago, 1918.
Sophocles Zex ........ = Greek Lexicon of the Roman and
Byzantine Periods, by E. A.
Sophocles. New York, 1887.
ΘΟΠΕΟ ΧΦ nscuecrene = A Pocket Lexicon to the Greek New
Testament, by A. Souter. Ox-
ford, 1916.
Stud. della Scuola Pap... See s.v. SAM.
Sudhoff Aratliches ... = Arstliches aus griechischen Papy-
rus-Urkunden (being Studien
sur Geschichte der Medizin, 5/6),
von Karl Sudhoff. Leipzig, 1909.
Suidas Lex..........00. = Suzdae Lexicon. Ed. I. Bekker.
Berlin, 1854.
Teles ed. Hense ...... = Teletis Religuiae ed. O. Hense.
Editio secunda. Tiibingen, 1909.
Thackeray A77zsv...... = The Letter of Artsteas translated
into English, by H. St. J.
Thackeray. London, 1917.
ΠΝ = A Grammar of the Old Testament
in Greek i., by H. St. John
Thackeray. Cambridge, 1909.
poh ay erneaesesetercterese = See under Grimm.
Thieme πο τος ἘΝ = Die lnschriften von Magnesia am
Maander und das Neue Testa-
ment, von G. Thieme. Gottingen,
1906.
Thumb D7a/ .......... = Handbuch der Griechischen Dia-
lekte, von Albert Thumb.
Heidelberg, 1909.
» Handbook.... = Handbook of the Modern Greek
Vernacular, by Albert Thumb.
Translated from the second Ger-
man edition by S. Angus. — Edin-
burgh, 1912.
an Ftellen......... = Die Griechische Sprache im Zeit-
alter des Hellenismus, von A.
Thumb. Strassburg, 1901.
> Speretus asper = Untersuchungen iiber den Spiritus
asper im Griechischen, von A.
Thumb. Strassburg, 1889.
PlrenchySy72iessceesnces = Synonyms of the New Testament,
by Richard Chenevix Trench.
᾿ς: Gr.
New edit. London, 1go1.
UWseneve a icrcseseecees = LEpicurea, ed. H. Usener. Leipzig,
1887.
Vettius Valens......... = Vettii Valentis Anthologiarum
Libri. Ed. W. Kroll. Berlin,
1908.
Witerecki δύσιν τ τ τοτι τς = Sermo Graecus quo S.P.Q.R.
magistratusque populé Romant
usgue ad Tzb. Caesarts aetatem
in scriptis publicis ust sunt,
by Paul Viereck. Gottingen,
1888.
Wolkerw47tvecessee es = Syntax der griechischen Papyri. I.
Der Artikel,
Miinster, 1903.
von F. Volker.
Wackernagel Anvede-
Sormen... = Uber einige antike Anredeformen
(Einladung zur akadem. Preis-
verkiindigung), von J. Wacker-
nagel. Gottingen, 1912.
55 Hellen-
¢stica...... = Hellenistica (Einladung zurakadem.
Preisverkiindigung), von J. Wack-
ernagel. Gottingen, 1907.
Wendland Literatur-
VOM cee eee = Die Urchristlichen Literaturformen
(being Handbuch Neuen
Testament, I. 3), von Paul
Wendland. Tiibingen, 1912.
Zumt
Wenger Sted/vertre-
OHO conehoosncaneueeee = Die Stellvertretung im Rechte der
Papyri, von L, Wenger. Leip-
zig, 1906,
ΧΧνΙ
= The New Testament in the Original
Greek, by B. F. Westcott and
F, J. A. Hort. Vol. i. Zext.
Vol. ii. Zntroduction. Revised
editions. London, 1898 and
1896.
White Sayzngs......... = The Sayings of Jesus from Oxy-
rhynchus. Ed. Hugh G. Evelyn
White. Cambridge, 1920.
Winer-Moulton G7... = A Treatise on the Grammar of
: New Testament Greek, Trans-
lated from G. B. Winer’s 7th
edition, with large additions, by
W. F. Moulton, 3rd edition.
Edinburgh, 1882.
Winer-Schmiedel Gr. = Grammatik des neutestamentlichen
Sprachidioms, von G. B. Winer.
8te Aufl. von P. W. Schmiedel.
Gottingen, 1894-
ZERWIRIOM cesses <2 = Introduction to the New Testament,
by Theodore Zahn. English tr.
Edinburgh, 1909.
Ziemann Z/fzst...... = De epistularum Graecarum for-
mults sollemnibus quaestiones
selectae (being Dess. philolog.
Halenses xviii. 4), by F. Ziemann.
Halle, 1911.
ZNTW .. 000. seve, = Zeitschrift fiir die Neutestamentliche
Wissenschaft. Giessen, 1900-.
LOrell ck cacuswonscsecee = Novi Testamenti Lexicon Graecum
(being Cursus Scripturae Sacrae
I. vii.), auctore Francisco Zorell,
S.J. Paris, 1911.
11. ῬΑΡΥΒΙ
BG Ιου κεν ςς. = Agyplische Urkunden aus den
koniglichen Museen zu Berlin:
Griechische Urkunden 1.--- 7,
Berlin, 1895-1926.
Chrest. I. and 11...... = Grundsiige und Chrestomathie der
Papyruskunde. 1. ii. ed. U.
Wilcken, and II. ii. ed. L. Mitteis.
Leipzig and Berlin, 1912.
Ghedini Letere ....... = Lettere Christiane dat
Greci del 717. ὁ LV. Secolo.
G. Ghedini. Milan, 1923.
Gnomon or Gnomon = BGU V. 1.
Olsson Papyrusbriefe = Papyrusbriefe aus der friihesten
Papiri
Ed.
Romerzeit. Ed. Bror Olsson.
Uppsala, 1925.
1D EN το, οὐ ςθστροσσυσλου = Papyrus plolémaigues du Musée
@’ Alexandrie, ed. G. Botti in
Bulletin de la Société Archéol,
d’Alexandrie, p. 65 ff. Alex-
andria, 1899.
ἘΞΑΊΠΠ τ: = The Amherst βαῤνγὲ 1.11. Edd.
B. P. Grenfell and A. 8. Hunt.
London, 1900-1.
ἘΕΒΑ τ πΠῚ = Griechische Papyrt (= Veroffent-
lichungen aus den badischen
Papyrus-Sammilungen ii. and
iv.). Ed. Friedrich Bilabel.
Heidelberg, 1923 and 1924.
Εν ἀτονς = λὲς Papyrus Bouriant, par Paul
Collart. Paris, 1926.
Bi@airoyPxreiser...c<--- = Griechische Urkunden des Agypt-
tschen Museums zu Kairo. Ed.
F. Preisigke. Strassburg, 1911.
Pi€airo Zen\s...... 0s = Catalogue Général des Antiquités
Egyptiennes du Musée du Caire.
Nos. 59001-59531. Zenon Papyri,
τ ΠῚ Edis ΟΣ Edgar.
Cairo, 1925--28.
12) (CEA cegasasaaao xenon = P Cattaoui, ed. G. Botti in Rivista
Egiziana vi. p. 529 ff.
uC ormelccsccceresraes = Greek Papyriin the Library of Cor-
nell University. Edd. William
Linn Westermann and Casper J.
Kraemer, Jr. New York, 1926.
BiBlephicrcccscesesses = Elephantine-Papyrt. Βα. ©:
Rubensohn. Berlin, 1907.
12 D6 beacocassoscacroscn = Eudoxit ars astronomica, qualis in
Charta Aegyptiaca superest, ed.
F. Blass. Kiliae, 1887.
PAP AY precnacce iccceencet = Faytim Towns and their Papyrt.
Edd. B. P. Grenfell, A. S. Hunt,
and D. G. Hogarth. London,
1900.
12 12 Ge) ssancaaso0nsa00020 = Papiri Fiorentint 1.-11Π1. Edd.
G. Vitelli and D. Comparetti.
Milan, 1906-15.
PyPrank#. sece-s erence = Griechische Papyri aus dem Besitz
des Rechtwissenschaftlichen Semi-
nars der Universitat Frankfurt
(being Setzunesberichte der Het-
delberger Akademie der Wissen-
schaften, Philosophisch-historische
Klasse, 14 Abhandlung), von H.
Ewald. Heidelberg, 1920.
PAG enipeectherence neers: = Les Papyrus de Genével. Ed. J.
Nicole. Geneva, 1896-1900.
IPGISSWweest ccmaaesnese = Griechische Papyri 2u Giessen 1.
Edd. O. Eger, E. Kornemann,
and P. M. Meyer. Leipzig,
1910-12.
ῬΙΘΟΡαΒρΡΕ. τ τιον: =A Group of Greek Papyrus Texts.
Ed. Edgar J. Goodspeed (being
Classical Philology, ΠῚ 2ay
Chicago, 1906.
P Goodsp Cairo...... = Greek FPapyri from the Cairo
Museum. Ed. E. J. Goodspeed.
Chicago, 1902.
= Chicago Literary Papyri. Ed.
E. J. Goodspeed. Chicago, 1908.
IPNGTAGL ace soaceaessecnss = Griechische Papyri der Sammlung
Gradenwitz. Ed. ἃ. Plaumann.
Heidelberg, 1914.
BaGrenfilevseades esses = An Alexandrian Erotic Fragment,
and other Greek Papyri, chiefly
Ptolemaic. Ed. B. P. Grenfell.
Oxford, 1896.
P Goodsp Chicago ...
ΧΧΥΝΠΙ
ΣΟΥ ΤΣ τ την τ ττννς = New Classtcal Fragments, and other
Greek and Latin Papyri. Edd.
B. P. Grenfell and A. S. Hunt.
Oxford, 1897.
= Dikaiomata, herausgegeben von der
Graeca Halensis. Berlin, 1913.
= Griechische Papyrusurkunden der
Hamburger Staats-und ζ7η1-
versilatsbibliothek I. Ed. P. M.
Meyer. Leipzig u. Berlin, 1911-
1924.
Flinders Petrie, Hawara, Biahmu,
and Arsinoe. London, 1889.
Veroffentlichungen aus der Heidel-
Papyrus-Sammlung 1.
Heidelberg,
Para Wwarals.cossessoxss =
ΕΙΣ does =
berger
Ed. A. Deissmann.
1905.
Corpus Papyrorum Hermopolitan-
orum 1. Ed. Ὁ: Wessely.
Leipzig, 1905.
The Hibeh Papyrt, I.
Grenfell and A. S. Hunt.
don, 1906.
Papyri landanae Parts i-iv. Edd.
E. Schafer, L. Eisner, L. Spohr,
and G. Spiess. Leipzig, 1912—
14.
apyrt from Karanis. Ed, E. J.
Goodspeed. Chicago, 1900.
Papyrt Graect Muset antiquarit
publici Lugduni-Batavi, 2 vols.
Ed. C. Leemans. 1843, 1885.
Papyrus Grecs de Lille 1. Parts 1.
ii. ili, Ed. P. Jouguet. Paris,
1907-23.
Griechische Urkunden der Papyrus-
sammilung su Leipatg 1. Ed. L.
Mitteis. Leipzig, 1906.
Greck Papyri in the British
Museum. Vols. I. and 11. ed.
F. G. Kenyon; Vol. III. edd.
F. G. Kenyon and Η. I. Bell;
Vols. IV., V., ed. H. I. Bell.
London, 1893-1917.
being Greek Papyri in the British
Museum, ed. by H. I. Bell in
Jews and Greeks Lgypt.
London, 1924.
= Papyrus de Magdola being Papyrus
Grecs de Lille 11. Ed. J. Les-
quier. Paris, 1912.
Papyrus Grees αἱ Epoque Byzantine
(being Catalogue Général des
Antiquités E ey ptzennes du Musée
du Caire, Nos. 67001—67359),
par Jean Maspero,I.—III. Cairo,
Ι011--ὴἯό.
Griechische Texte aus Agypten,
ed. P. M. Meyer. Berlin,
1916,
= Classical Philology, xxii. 3 (July,
1927), pp. 237 ff.
QO
rg
=
o
2]
Ξ
Ι
Edd. Β. P.
Lon-
bl
x
Ι
P Lond 1912-1929
mn
12 ETE span σοι συ θα
15) WEE) 9) soroseegredesccns =
12 WISTS? hosnscencnsnn =
P Michigan
P Mon
JEONG, cossnadonencn dc
ἘΣ ΡΑΥ 74 πο
PR SatideKihanerensess
IPUSUYASS) stesso sone nese
= Veriffentlichungen aus der Papy-
rus-Sammlung der K. Hof-
und Staatsbibliothek 2u Miinchen.
I. Byszantinische Papyri. Leip-
zig, 1914.
= Papyrt Osloenses. 1. Magical
Papyri. Ed. 5. Eitrem. Oslo,
1925.
= The Oxyrhynchus Papyri. Vols.
I.-VI. edd. B. P. Grenfell and
A. 5. Hunt } Vols. VII.-IX. ed.
A. 5. Hunt; Vols. X.-XV., edd.
B. P. Grenfell and A. S. Hunt;
Vol. XVI., edd. B. P. Grenfell,
A. S. Hunt, and H. I. Bells
Vol. XVII., ed. A. 5. Hunt.
London, 1898—1927.
= Paris Papyri in Woteces et Extraits
XVIII. ii. Ed. Brunet de Presle.
Paris, 1865.
= The Paris Magical papyrus edited
by C. Wessely in Denkschriften
der philosophisch - historischen
Classe der Kaiserlichen Akademie
der Wissenschaften 2u Wren
XXXVI (1888), p. 75 ff.
The Flinders Petrie Papyri in the
Proceedings of the Royal Irish
Academy—‘“‘ Cunningham Mem-
oirs,” Nos. viii., ix., and xi.
Parts I. II. ed. J. P. Mahaffy ;
Part III. edd. J. P. Mahaffy
and J. G. Smyly. Dublin,
1801-4.
= Corpus Papyrorum Raineri.
Griechische Texte 1. Ed. C.
Wessely. Vienna, 1895.
= Papyrus Grecs et Démotiques. Ed.
Th. Reinach. Paris, 1905.
= Revenue Laws of Ptolemy Phila-
delphus. Ed. Β. P. Grenfell
with an Introduction by J. P.
Mahaffy, Oxford, 1896.
= Catalogue of the Greek Papyri in
the John Rylands Library, Man-
chester 1., ed. A. 5. Hunt ; II.
edd. J. de M. Johnson, V. Martin,
and A. S. Hunt. Manchester,
1911-15.
=Greek Parchments from Avroman
in Media, discovered by Dr. Sa‘id
Khan, published in JHS xxxv.
pp. 22-65, by E. H. Minns.
London, 1915.
= Pubblicaziont della Societa Italiana
per la ricerca det Papirt grect δ
latint in Egitto: Papirt Grect
e Latint 1.-IX. i. Florence,
1912-28.
= Griechische Papyrus zu Strassburg
I, II. Ed. F. Preisigke. Leipzig,
1912-1920.
Ι
ΧΧΙΧ
12 RSE consoooccoDpaneC = The Tebtunis Papyrt. Vol. 1. edd.
B. P. Grenfell, A. S. Hunt,
and J. G. Smyly; Vol. II.
edd. B. P. Grenfell, A. S. Hunt,
and E. J. Goodspeed. London,
1902-7.
LEN AERC loconcanscabsoses = Papyrus de Théadelphie. Ed. P.
Jouguet. Paris, 1911.
LEN (0) Po gadonnisnosuo bocce = Papyrt Graect Regit Taurinensis
Muset Aegyptit. 2vols. Ed. A.
Turin, 1826-7.
Win Geenecosssecem canons = A. Mai, Classicorum auctorum δ
Vaticanis codictbus editorum
Tomi IV. et V. Rome, 1831-33.
Preisigke .............. = Papyri in Sammelbuch: see under
Abbreviations ITI.
Selece1Ons ..0....0-.0000 = Selections from the Greek Papyri,
by George Milligan. Cambridge,
1927.
(QUE ὡς ςοσοςοεθαοοσοοο = Urhunden der Plolemderzeit. (Al-
tere Funde). 1. Papyri aus
Unteragypten. Ed. U. Wilcken.
Berlin u. Leipzig, 1927.
Peyron.
Witkowski? or Wit-
kowski 2pf?........ = Epistulae Privatae Graecae*. Ed.
S. Witkowski. Leipzig, 1911.
III. INscRIPTIONS AND OSTRACA
AUudollent ....0.c0.00-00 = Defixionum Tabellae. Ed. A.
Audollent. Paris, 1904.
Brit. Mus. Inserr.... = The Collection of Ancient Greek
Inscriptions in the British
Museum: Oxford, 1874-
(COE TEE copes ad06059005000 = Inscriptiones Graecae ad Res
Romanas pertinentes, ed. R.,
Cagnat. I. III-IV. 1-5. Paris,
IQII-14.
CHANGE Tae νον το τον ses = Cities and Bishoprics of Phrygza,
by W. M. Ramsay. Vol. I.
Parts i. ii. Oxford, 1895, 1897.
(CUE lemprco-nc0n AAC oHSED = Corpus Inscriptionum Atticarum.
Berlin, 1873-97.
(CU GC ssenemoonacnenceococen = Corpus Inscriptionum Graecarum.
Berlin, 1828-77.
(CLUE ene BOCA = Corpus Inscriptionum Latinarum,
Berlin, 1862-1909.
απ ΄- = (unpublished) Greek Inscriptions
from Phrygia, ed. W. M. Calder.
(CELA Boccceacsaccanse00ds = Delectus Inscriptionum Graecarum.
Ed. P. Cauer. Leipzig, 1883.
(GOS daatipnceencot TR μας μα = The Inscriptions of Cos, edd. W. R.
Paton and E. L. Hicks. Oxford,
189.
Duchesne et Bayet.... = Mémoire sur une Mission au Mont
Athos, par L’Abbé Duchesne et
M. Bayet. Paris, 1876.
Hays ΟὟ τ ππΠ τ = Faytim Towns and their Papyri,
PP: 317-332-
(BID roscnnncce on c0oscngaa = Sammlung der griechischen Dialekt-
Inschriften. Ed. H.
Gottingen, 1884-
ΧΟ ΣΝ τειν τ Corio = Inscriptiones Graecae, ed. cons. et
auct. Acad. Regiae Borussicae.
Berlin, 1873-
UGaScpberwacewanvercnwen = Corpus Inscriptionum Graeciae
Septentrionalis. Ed. W. Ditten-
berger. Berlin, 1892.
ΘΝ = Inscriptiones Graecae Stciliae et
Collitz.
ftaliae. Vid. G. Kaibel. Berlin,
1890.
ὙΠ 11... = Inscriptiones Graecae Insularum
Maris Aegaet. Edd. H. von
Gaertringen and W. R. Paton.
Berlin, 1805--
NOP AE Srerorecocn wens = Inscripliones Oris Septentrionalis
Ponti Euxinz, being Inscriptions
from Olbia on the Euxine in the
Appendix to Scythians and
Greeks, by E. H. Minns. Cam-
bridge, 1913.
τε κοι ττχσοοοσσοσπον = Epigrammata Graeca ex lapidibus
conlecta, Ed. G, Kaibel. Berlin,
1878.
TEBSISO YD re οποτιοκκιζοσοσο = Inscriptiones Antiqguae Orae Sep-
tentrionalts Ponti Euxini Graecae
εἰ Latinae, ed. B. Latyschev.
I, II. Petropolis, 1885, 1890.
VE PUXOMME Ὁ πΠ τ = Recueil des mnscriptions grecques
et latines de l Egypte, by M.
Letronne. 2 vols. Paris, 1842-8.
ραν = Die Inschriften von Magnesia am
Maander, Ed. O. Kern. Berlin,
1900.
Meyer Ost7.......-..00« = Ostraka der Sammlung Deissmann,
ed. Paul M. Meyer in Griechische
Texte aus Agypten, p. 107 ff.
Berlin, 1916.
HEA AT a 1 τὴν τ ROOT = Recuetl a’ Inscriptions
Ed. Ch. Michel.
Grecques.
Paris, 1900.
Supplément i. Paris, 1912.
Milner 220 (527 ceceoes See under Zhedb. Ostr.
OG IS ire nanenles ss-ecees = Ortentis Graeci Inscriptiones Se-
lectae. 2 vols. Ed. W. Ditten-
berger. Leipzig, 1903-5.
Ostr or Wilcken Ost = Griechische Ostraca aus Aegypten
und Nubien. 2 vols. Ed. U.
Wilcken. Leipzig, 1899.
TETAS ppp OBRORBOOCTIOUDOOO = Papers of the American School of
Classical Studies at Athens.
Boston.
DEE cro nOR DOSE IOICOD = Die Inschrijten von Pergamon 1.
Il. (in AMtertiimer von Pergamon
vili.). Ed. M. Frankel. Berlin,
1900-05.
PL EURE EEN dew so saciae τοῖς: = Sammeibuch Griechischer Urkun-
den aus Agypten. I, 11. III.
Ed. F. Preisigke. Strassburg
and Berlin, 1915-27. [Includes
many papyri: when these are
cited the abbreviation is ‘* Prei-
sigke”” in Roman type. ]
ΧΧΧ
Freisighé OStr sci = Die Prinz-Joachim-Ostraka, edd,
F. Preisigke and W. Spiegelberg.
Strassburg, 1914.
ΣΑΣ cot OROO Scr OGRE = Die Inschriften von Priene, Ed. H.
von Gaertringen. Berlin, 1906.
Roberts-Gardner...... = Introduction to Greek Epigraphy,
Part ii. Zhe Jnscriptions of At-
tica. Edd. E. 5. Roberts and
E. A. Gardner. Cambridge,
1905.
Syll. and SyiP ....... = Sylloge Inscriptionum Graecarum®.
2 vols. and index. Ed. W.
Dittenberger. Second edition.
Leipzig, 1888-1901. References
are also given to the third edition,
3 vols. and index. Leipzig,
1915-24.
TE (OR Tere CORAM = Theban Ostraca, pp. 68-161. Greek
Texts, ed. J. G. Milne. Oxford,
1913.
Waddington Zrscrip-
(HES mooneosenck cocecng = Instriptions grecques et latines
recuetllies en Gréce et en Asie
Mineure. “Edd. Ph. Le Bas et
W. H. Waddington. Paris, 1870.
Wilcken Osty .......c0s0eee See under Osi¢r.
Wiinsch 4/............ = Anttke Fluchtafeln
(in Avene
Texte fiir theologische Vorle-
sungen und Ubungen, 20). Ed.
R. Wiinsch. Bonn, 1907.
NOTE ON METHOD OF PUBLICATION.
Quotations from Papyri and Inscriptions are printed as in
the editions from which they come, except for the notation
used to show that the modern editor wishes to insert or
delete. Here the text is given as found in the original
document, with a note in brackets if necessary. Square
brackets [ ] denote a gap in the original ; round brackets ()
the resolution of an abbreviation (as (ἔτους) for 4), except in
some inscriptions where the editor uses them to denote faint
or missing letters; angular brackets < > a mistaken omis-
sion in the original ; braces {} a superfluous letter or letters ;
and double square brackets [[]] a deletion. Letters which
are not read with certainty are indicated by dots underneath.
Interlineations and erasures in the original are generally
pointed out in a note. The line given for a cited word is
that which contains the beginning of the word.
Α
ἀβαρής---ἀγαπάω
> ta
ἀβαρής.
For ἀβαρής in a metaphorical sense, as in 2 Cor 11%,
Nageli (p. 38) cites C/G 5361'° (Berenice, i/B.c.) ἀ. ἑαυτὸν
παρέσχηται, and BGU I. 248° (ii/A.p.) ἐὰν δέ σοι GBalpé|s |
ἦν, χρῆσόν por dvaprov. Add P Oxy VI. 933” (late ii/a.D.)
and BGU IV. 1080!7 (iii/A.p.?) εἴ σοι ἀβ[α]ρές ἐστιν καὶ
δυνα[τόν, σ]υναπόστιλόν pot κτλ. The physical sense is
cited from Aristotle ; the metaphysical appears in Plutarch
(59C).
᾿Αβραάμι.
For a Greecised form” ABpapos, cf. BGU ΤΙ. 585ii-3 (after
A.D. 212) Πααβῶς ᾿Αβράμου. The non-Greecised form is
common in Faytim documents of the Christian period, e.g.
BGU I. 103" (vi/vii a.p.) ᾿Αβραάμ ; see further Deissmann | |
| ἄγαμος.
BS, p. 187. A Jew ᾿Αβράμϊιος ? is named in BGU II.
7154-2 (Fayim—a.D. 101-2).
ἄβυσσος.
As a substantive (Rom τοῦ, Rev οἱ etc.) & is common in
the magic papyri, e.g. P Lond 121° (iii/a.p.) (=I. p. 93)
ἐπὶ τῆς ἀβύσσου, 7.17 (=I. p. 100) τῇ καλουμένῃ ἀβύσσῳ.
See also Nageli, p. 46.
ἀγαθοποιός.
This rare adjective, which in the NT is confined to 1 Pet
214, is found as an astrological term in a magical papyrus
of iv/A.p., P Lond 12216 (=I. p. 116), ἀγαθοποιὲ τῆς
οἰκουμένης : cf. 76. 46% (iv/A.pD.) (=I. p. 66) pera
ἀγαθοποιῶν, with reference to stars of benign influence.
δέον (/. δέον θεὸν) ἱκετεύειν, πάντα ἀγαθοποιεῖν.
ἀγαθός.
The comparative βελτίων (in the LXX about 20 times
for the commoner κρείσσων) occurs in the fragmentary
P Petr III. 42 H (8) 15 (middle of iii/B.c.) (= Witkowski
Epp.*, p. 16). In a votive inscription discovered at Cos
(Paton and Hicks, 92), Nero is described as ἀγαθὸς θεός
(cf. Deissmann ZAZ, p. 349). For ἀγαθὸς δαίμων, see 57
in the same collection (=C/G 2510)—Tiyxq ᾿Αγαθᾷ καὶ
᾿Αγαθῷ Δαίμονι καὶ τῶ(ι) δάμω(ι), etc., etc. Une other
phrase is worth quoting: P Oxy II. 29814 (i/A.p.) ἐὰν ἐπ᾽
ἀγαθῷ mapayévy, ‘if you arrive happily,” 7. III. 531°
(ii/A.D.) ἕως ἐπ’ ἀγαθῷ πρὸς σὲ παραγένομαι, BGU III.
83519:: (beginning of 111Α.}.) εἰς τὴν ἐπ᾽ [ἀ]γαθοῖς γεναμένης
κατασποράν, P Flor I. 2110 (a.p. 239) α΄. The neuter pl.,
as in Lk 1219, may be illustrated by P Ryl I. 2818? (iv/a.p.)
ποὺς δεξιὸς ἐὰν ἅλληται, δεσπότης ἔσται πολλῶν ἀγαθῶν
καὶ κτημάτων, ‘if the right foot quiver, the man will be
master of many blessings and possessions” (Ed.).
Part I.
| ἀγαθωσύνη.
The word is ‘‘found only in bibl. and eccl. writers”
(Grimm-Thayer). But the abstract suffix -σύνη (on which
cf. Brugmann-Thumb Griech. Gramm.4, p- 224) was pro-
ductive in the Hellenistic period. About a dozen nouns
occur in NT, and ἁγιωσύνη and μεγαλωσύνη come under
the same condemnation in Grimm-Thayer: so would
ταπεινοφροσύνη, but Thayer quotes Josephus and Epic-
tetus against Grimm. Nageli (p. 43) has ‘‘ profane”
warrant for ἁγιωσύνη, which is none the worse for being
later than NT times. Any writer was free to coin an
abstract of this sort, just as we can attach the suffix -mess
to any adjective we please; and the absence of attestation
signifies nothing that could carry any weight.
BGU I. 8615 (ii/a.p.) ἐφ᾽ ὃν χρόνον ἄγαμ[ός ἐστιν, 20.
| 113} (ii/A.D.) εἴ τινες ἄγαμοι εἶεν, P Ryl I. 282° (iv/a.p.)
ἀγάμῳ δὲ γάμον δηλοῖ. Pretsigke 374 (i/B.C./i/A.D.) has
| &yape on a gravestone.
The verb is found in Aristeas (ed. Wendland) 242, ἀλλὰ ἐτιτιμῶντος αὐτῆι.
ἀγανακτέω.
P Lond 445 (B.c. 161) (=I. p. 34) ἀγανακτοῦντα ἐφ᾽ οἷς
διετελοῦντο ἐν τοιούτωι ἱερῶι. P Oxy VIII. 11198 (Δ... 254)
ἥτις ἀγανακτήσασα ἐπέστειλεν KTA. Sy// 803% (iii/B.c.)
πρᾶτον ἀγανακτῶν tale mpdfge . . . In 75. 356% (uc. 6)
τὴν κοινὴν ἁπάντων ὑμῶν dodadelav ἀναι]ρούντων ἀγα-
νακτοῦντες, it takes ἃ gen., which might however be a gen.
abs. : the inscription, a rescript of Augustus, is in the high
style. P Magd 24° (iii/B.c.) ἀγανακτήσαντος δέ μου καὶ
P Théad 151° (iii/A.pD.), in an ad-
vocate’s pleading. A curious use of the passive occurs in
the late P Lond IV. 1367%(A.p. 710) μέλλεις ἀγανακτηθῆναι,
**you will incur our anger.” The word is also found in the
apocryphal Gospel of Peter 4 (ed. Swete), where on one of
the malefactors upbraiding the Jews for their treatment of
Jesus on the Cross, we read ἀγανακτήσαντες ἐπ᾽ αὐτῷ ἐκέλευ-
cay ἵνα μὴ σκελοκοπηθῇ, ὅπως βασανιζόμενος ἀποθάνοι.
ἀγανάκτησις.
This NT ἅπ. eip. (2 Cor 74) may be illustrated by P
Grenf 11. 8211: (c. A.D. 400) μεταγνῶναι ἔχετε ὥστε
καὶ ἀγανακτήσεως δικαστικῆς πειραθῆναι, where certain
offenders are threatened with legal proceedings and penalties,
if they disregard the writer’s demand.
ἀγαπάω.
The Pauline phrase in 1 Th 14 ἀδελφοὶ ἠγαπημένοι ὑπὸ
[rod] θεοῦ, which in this exact form is not found else-
where in the NT (cf. in the LXX Sir 45! ἠγαπημένον ὑπὸ
(ἀπὸ N) θεοῦ καὶ ἀνθρώπων), is well illustrated by a similar
4
ἀγαπη
use in connexion with Ptolemy on the Rosetta stone, OG/S
got (B.C. 196) ἠγαπημένου ὑπὸ τοῦ POa. Cf. a Munich
papyrus in Chrest. I. 1091" (end of iii/B.c.), where Wilcken
restores [Πτολεμαῖ]ος αἰωνόβιος ἠγα[πημένος ὑπὸ τῆς
Ισιδος]. It may be noted that in Mk 10% Field (Λίοζες,
Pp. 34) suggests the translation ‘‘caressed” for ἠγάπησεν,
comparing Plut. Peric/. 1: ξένους τινὰς ἐν ἹΡώμῃ πλουσίους,
κυνῶν τέκνα καὶ πιθήκων ἐν τοῖς κόλποις περιφέροντας καὶ
ἀγαπῶντας (fondling) ἰδὼν ὁ Καῖσαρ. .. ἠρώτησεν εἰ
παιδία παρ᾽ αὐτοῖς οὐ τίκτουσιν αἱ γυναῖκες. Β. L.
Gildersleeve (Justin Martyr, p. 135) suggests that ‘the
larger use of [ἀγαπᾶν] in Christian writers is perhaps due
to an avoidance of φιλεῖν in the sense of ‘kissing.”” He
says Xenophon made the two words absolute synonyms,
comparing MZemorahsilia ii. 7. 9 with 12; while he depre-
cates refinements in Jn 2111", since ‘the Evangelist
himself did not see the point, as Augustin notes (Czv. Dez
vii. 11). This seems undeniable in Xenophon Zc.,
though in so severely simple a writer as Jn it is extremely
hard to reconcile ourselves to a meaningless use of synonyms,
where the point would seem to lie in the identity of the
word employed. Gildersleeve’s remark that “ ἀγαπᾶν is a
colder word than φιλεῖν and less intimate’’ will hold for
“profane” Greek ; but this is emphatically a case where the
needs of a new subject take up a rather colourless word and
indefinitely enrich it. In NT ἀγαπᾶν is purged of all cold-
ness, and is deeper than φιλεῖν, though the latter remains
more human. See R. H. Strachan’s references and discus-
sion in Zxfos. VIII. vii. 263-7 (March 1914). A Christian
metrical epitaph (Ca/der 69 — after midd. iv/A.D.) has &. with
infin. as in Class. Οὐκ; νῦν ἀγαπᾷς od μαθεῖν τίς ἐγὼ ξένος
ἢ πόθεν ἦλθα.
ἀγάπη.
Though it would be going too far to say that this import-
ant Biblical word was ‘‘ born within the bosom of revealed
religion,” it is remarkable that there have been only three
supposed instances of its use in ‘‘ profane” Greek, two of
which are now read otherwise and the third is doubtful.
Deissmann originally cited P Par 495 (B.c. 164-58) in this
connexion (#vde/studien, p. 80 f.) ; but in the English edition
(BS, p. 198 f.) he admitted that the restoration ταραχήν must
be substituted. Next Hatch in /BZ xxvii. 2, p. 134 ff. cited
an inscription of the Imperial period, from Tefeny in Pisidia,
giving the mantic significance of various throws of the dice :
πένψει δ᾽ εἰς ἀγάϊπη]ν σε φιλομμειδὴς ᾿Αφροδείτη. But
Prof. Deissinann now calls our attention to a Breslau disser-
tation by F. Heinevetter W2rfel-und Buchstabenorakel in
Griechenland und Kleinasien (1912), where it seems to be
proved (p. 10) that εἰς ἀγαθόν must be read in the line we
have quoted. There remains only the citation (Cronert,
Lex. s.v.) of 80 ἀ[γ]άπης ἐϊναρ]γοῦς from the Herculaneum
papyri of Philodemus the Epicurean (i/B.c.), with the note
‘© (sicher?).””
The history of this word is so crucial for the orientation
of the Biblical Greek vocabulary that we must pursue it in
some detail. Deissmann’s argument from Thayer’s Philonic
citation of ἀγάπη is repeated in the English 4S (p. 199)
without regard to Ramsay’s criticism (Zxf7 ix. p. 568).
| ἐνγαρεύειν τοὺς ἐπὶ τῆς χώρας---α prefect’s rescript.
ἀγγαρεύω
min., p. 69) Philo is not taking the word from the LXX,
unless Wisd 3° (love towards God) 618 (love of Wisdom) may
be taken as the models for his ennobled use of the word.
For in LXX it is used 14 times of sexual love (Jer 25
figuratively), and twice in antithesis to μῖσος : Sir 4811 &
is the only other occurrence besides those from Wisdom.
Aristeas (ii/i B.c.) has the word (§ 229) in the higher sense,
and may stand with the author of Wzsdom as the earliest to
adapt it to this purpose. In its redemption from use as a
mere successor to the archaic ἔρως, Alexandrian Jews of
i/B.C. seem to have led the way. The fact that its use was
very restricted made it easier to annex for a special purpose.
Since the Svzg of Songs (where it occurs ΤΙ times) could
hardly be proved to have existed for the NT writers, there
were virtually no other associations before their minds; and
the appropriation of ἀγαπᾶν and ἀγάπη proceeded side by
side. As the record of its use in Aquila, Symmachus and
Theodotion shows (see HR), the word retained in inde-
pendent circles the connotations we find in Cant and Eccl,
and grew slightly more common. In late Christian papyri
we find it narrowed like our ‘‘charity”: Crénert cites P
Gen I. 147 (iv/vy A.D.) and P Lond 77°8 (viii/a.p.) (=I.
p- 234). On the Christian use of ᾿Αγάπη as a proper name
see W. M. Ramsay C. and B., ii. p. 492 f.
It should finally be remarked that there is no reason for
postulating ἀγάπη as the origin of a denominative ἀγαπάω,
as τιμή produces τιμάω, etc. ᾿Αγάπη is in any case a back-
formation from the verb, replacing the older ἀγάπησις, and
originating doubtless in a restricted dialectic area. Cf. the
case of οἰκοδομή, 9. τ΄.
ἀγαπητός.
For the use of this characteristic NT designation in the
Christian papyri, see for example the address of the much-
discussed letter of Psenosiris P Grenf II. 73 (late iii/a.p.)
(= Selections, p. 117), ᾿Απόλλωνι πρεσβυτέρῳ ἀγαπητῷ
ἀδελφῷ ἐν K(upl)w χαίρειν. So P Lond 417} (c. Α.1.. 346)
(ΞΞ 11. p. 299, Sevectéons, Ὁ. 123), P Heid 67 (iv/a.D.) (=
Selections, p. 125) α΄. The word is also found in a horoscope
of A.D. 20-50 addressed to a certain Tryphon—P Oxy II.
235°, Τρύφων ἀγᾳπετέ : he may of course have been a Jew—
see on the fem. T'pvpatwa below.
ἀγγαρεύω.
Ptolemaic examples of this interesting old Persian word
are P Petr II. 201-5 (B.c. 252) τοῦ. . . λέμβον.
ἀγγαρευθέντος ὑπὸ σοῦ with reference to a ‘‘ post boat,” and
P Tebt I. 5183, 555 (p.c. 118) where for the editors’ émaperety
Wilcken (Archiv iii. p. 325) reads ἐγγαρεύειν. From A.b.
42 add P Lond 1171 (c)? = (III. p. 107) μηδενὶ ἐξέστω
GE
| BGU 1. 2riii 38 (4.p. 340) οἴνου évyapias, and from the
| arvwn nomine utebantur.
inscriptions νὰ 932°4 (beginning of iii/A.D.) ἀνγαρειῶν
ἄνεσιν with Dittenberger’s note, ‘‘ vehicula cursus publici
ponderosissima et lentissima, quae bubus vehebantur (czersus
clabularis Cod Theod. VI. 29, 5, 1, VIII. 5, 11), angarz-
» Herwerden Lex. cites a form
| ἀνενγάρευτος = ἀναγγάρευτος, from an inscr. which Mayser
| (p. 56) refers to Arch. Zezt. 1890, p. 59.
And Deissmann certainly seems justified in asserting that in |
| ‘ Angariae” in AZo vi. (1906) p. 249 ff. For the spelling
the Quod Deus immut. (p. 283 M =Cohn-Wendland, ed.
See further Zahn
Jntr, i. p. 66, Deissmann BS p 86 f., and Rostowzew
ἀγγεῖον
with ἐν in Mk 15 8* B* Deissmann (4S Ρ. 182) compares
BGU 1. 2uiii 16 (4p. 340—coeval with the MSS.) évyaptas.
The noun &yyapos appears in Greek as early as Aischylus
Agam. 294 ἀγγάρου πυρός, “‘the courier flame”: it is
probably the Iranian cognate of ἄγγελος. It survives in
vernacular MGr ayyapepévos, ‘‘ put to compulsory labour”
(Thumb Havdbook, p. 315). In his note on P Lond IV.
1376! (A.D. 711) the editor suggests that in the late Aphrodito
papyri ἀγγαρευτής is used in the general sense of ‘‘ foreman,”
“ superintendent.”
ἀγγεῖον
is found in P Tor I. 11:56 (ii/B.c.) for the ‘*casket” or
“‘chest ” in which plaintiffs in the court of the Chrematistae,
or Greek judges of Egypt, were in the habit of placing their
petitions (Archzv iii. p. 26 ff). See also P Gen I. 74°*
(probably iii/A.D.) διὸ ἐρωτηθεὶς ἐκλαβὼν ἀντίγραφον καὶ
βαλὼν els ἀγγῖον σφράγισον : similarly in Sy// 790%
(i/B.c.) of oracular πινάκια, which are put εἰς ἀγγεῖον and
sealed (κατασφραγισάσθωσαν) with various officers’ seals
In BGU I. 248 (ii/A.p.) a note is added on the margin—
χρῆσον Σαβείνῳ ἀνγεῖον, εἰς ὃ κόμιζέ μοι ἔλαιον, where a. is
a jar for oil, asin Mt 25*: cf. P Oxy VII. τογοῦῦ (iii/A.b.)
ἀνγείῳ ἡμιχόῳ, P Hamb I. 23% (a.p. 569) μεστὰ ἀγγῖα
τριάκοντα, P Lond 1036° (vi/a.D.) (= III. p. 269) otvo(v)
ayytov μέγα ἕν, P Leid Will 8 a. μέλιτος μεστόν.
The form &yyos, which is found in the true text of Mt
138, may be illustrated from A/iche/ 13614f (Thasos, iv/B.c.)
ἢν δέ τις ἐγβάλλη[ι τῶν δούλων κόπρον, ὥστε] τὸ χωρίον
εἶναι τὸ ἄγγος τοῦ ἀναιρερημένου τὸν κῆποίν] KTA. The
word is used of a cinerary urn (as in Herod. i. 113) in C/G
3573:
ἀγγελία.
In the curious pamphlet on omens drawn from involuntary
twitchings, P Ryl I. 2818 (iv/a.p.), we find σφυρί δὴν δεξιὸν
ἐὰν ἅλληται, ἀγγελίαν αὐτῷ σημαίνι ἀπροσδόκητον, “1
the right ankle quiver, it signifies that the person will
have unexpected news.” The word is common in literature.
ἄγγελος.
In Sy// 51271, a dialect inscr. of ii/B.c. from Calymna,
ἄγγελοι are envoys whose names are given. The word is
used in the sense of ‘‘intermediary” (cf. Gal 319) in Sy//
122” (iv/B.C.) ὀμόσαι δ] ἀγγέλλων. For the presumably
Christian ‘‘angel” inscriptions from Thera see Deissmann
LAE, Ῥ. 279 with accompanying facsimile, and the paper
“It is his Angel” (J. H. M.) in 71.5 1902, p. 519 f. Add
(from Cronert) 7G XII. iii. 933. In Archzv iii. p. 445, No. 67,
is published a Greek inscription from Assouan of the time of
M. Aurelius, which begins—MeyaAy τύχῃ τοῦ [θε]ο[ῦ. . .
τ]ῶν ἀνγέλων τῆς [ἱ]ερεί[ας] : cf. alsop. 451 No. 94 (time of
Diocletian), Ὑπὲρ εὐχῆς τῶν ἀνγέλων ’Epeonvol ἀνέθηκαν |
κτὰ. Οἱ ἄγγελοι θεοῦ, as in 1 Tim 54, occurs in the ex-
tremely interesting Jewish inscription Sy// 816'° κύριε Oo |
πάντα ἐ[φ)ορῶν kal οἱ ἄνγελοι θεοῦ. Dittenberger assigns it
to i/A.D. and yet apparently prefers to regard it as Christian :
there does not, however, seem to be anything distinctive of
Christianity—it is a Jewish prayer for vengeance upon un-
known murderers: see Deissmann LAZ, p. 423ff. It is
interesting to observe that the special meaning ‘‘angel” is |
᾽ ,
ayevns
apparently a reversion to the oldest signification, for in
Homer the ἄγγελος is often a messenger of the gods. The
two branches of the Aryan language-group diverge here. In
Vedic Indian the Avyzvasah are ‘‘ higher beings intermediate
between gods and men,” as Macdonell rather tentatively
concludes ( Vedic ALythology, 143). In Persian angara (?—see
on ayyapevw) isa human messenger. Perhaps both meanings
coexisted in the corner of the Indo-Germanic area to which
the word is restricted. See also Ilatzidakis on ἄγγελος in
Sitz. Ber. αἱ. Wien. Akad. 1913, 2.
ἀγγέλλω.
For ἀγγέλλω =“ proclaim, summon to an office,” see the
summons to celebrate the accession of Hadrian, P Giss I. 338.
(A.D. 117) ἥκω (sc. Φοῖβος θεός)... ἄνακτα καινὸν ᾿Αδρια-
νὸν ἀγγελῶ[ν]: cf. P Flor I. 4}: 8ff (ap. 265) ὁ] ἀγγελεὶς
ἀντι[λά]βηται τῆς ἐνχειρισθείσης αὐτῷ χρείας [ὑ]γι[ῶὥς] καὶ
πιστῶς. It is hardly accidental that the words quoted from
the Giessen papyrus form an iambic line: the document has
a strong literary flavour. ᾿Αγγέλλω is one of those verbs
which became practically obsolete in the vernacular except
in their compounds. Nine of these are found in NT, while
the simplex only occurs in Jn 4°? ND, 2018 y*ABIX. Jn
is a writer who likes uncompounded verbs: see Camé. 576/.
Essays, p. 492.
66
ΕΩ
ἄγγος.
See s.v. ἀγγεῖον.
ἀγέλη.
The noun occurs twice in a farm account, P Lond 1171
(B.c. 8) (Ξ- ΠΙ. p. 177). For the adjective ἀγελαῖος, sce
Sy/l 587°°° (iv/B.c.) κεραμίδες ayeAatat, with Dittenberger’s
note.
ayeveahoyntos.
“© Nowhere found in prof. auth.,” says Grimm, nor are we
able to supply the gap—which is not surprising! It is a
good sample of a class of words which any author might coin
for a special purpose.
ayers.
᾿Αγενής, as opposed to εὐγενής, is well illustrated by P
Oxy I. 33¥-° (late ii/A.p.) where, in a dramatic interview
with the Emperor, in all probability M. Aurelius—though
Wilcken (Chrest. I. p. 34f.) decides for Commodus—a
certain Appianus, who had been condemned to death, ap-
peals to his nobility (εὐγένεια) in such a way as to lead the
Emperor to retort—@yjs οὖν ὅτι ἡμεῖς ἀγενεῖς ἐσμεν ; For the
more general sense of ‘‘ mean,” ‘‘ base,” see the verso of the
illiterate P Oxy I. 79% (not earlier than ii/A.p.), perhaps a
school composition (Edd.), μηδὲν ταπινὸν μηδὲ ayevés . . .
πράξῃς. In Sy// 855" (a dialect inscr. from Delphi, record-
ing the ‘‘sale” of a slave to the god for freed »m—ii/B.c.)
εἰ δέ te Μνασὼ (the slave) πάθοι ἀγενὴς ὑπάρχουσα, τὰ
καταλειφθέντα ὑπὸ Μνασῶς ᾿Αγησιβούλας (the mistress)
ἔστω : here ἀγενής must mean ‘‘ childless,” as in the similar
phrase in Sy// 8627, an inscr. of the same period, place and
subject. The word was used in this sense by Isaeus,
according to Harpocration,
ἁγιάζω
ἁγιάζω.
Clear evidence for the verb and noun outside bibl. and
eccl. writings appears to be wanting: cf. Anz Swdsidza,
Ρ. 374 f. The suffix -άζειν was as active as our -/y in pro-
ducing new words, and the abstract -ασμός accompanied it,
as -/ication accompanies our verb. When therefore ἅγιος
was appropriated in Jewish circles to represent their special
idea of ‘‘ holiness,” it was natural that the factitive derivative
should be coined from it, as a technical term which would
be immediately understood by any Greek, even if he had
never met with the actual form. The series was the more
needed, as Greek religion had already the forms ἁγίζω,
ἁγισμός, ἁγιστεύω, ἁγιστήριον, etc., with their technical
meanings: the variant words with the added -a- answered
to them in function, but were free from pagan association.
ἅγιος.
The adjective is common as a title of the gods in the
inscriptions, e. σ. OGZS 3781 (A.D. 18-9) θεῷ ἁγίῳ ὑψίστῳ :
cf. 26, 721' ὃ δαδοῦχος τῶν ἁγιωτάτων ᾿Εἰλευσῖνι μυστηρίων.
The superlative may be further illustrated (cf. Jude?) from
the oldest recovered Christian letter P Amh I. 3(a)iii 22f.
(between A.D. 264 (265) and 282 (281)) τοῖς κατ᾽ αἰὐτὸν
ἁγιωτάτοις προ[εστῶσι]: cf. Deissmann Z4Z, p. 192 ff.
For τὸ ἅγιον as “temple” cf. OGZS 56° (the Canopus
inscr. of Ptolemy III, B.c. 239) καθιδρῦσαι [sc. ἄγαλμα
Χρυσοῦν διάλιθον] ἐν τῶι ἁγίωι. :
ἁγιότης, ἁγιωσύνη.
᾿Αγιότης, as a title, is found in the late P Giss I. 55°
(vi/A.D.) addressed by one “‘ papa” or ‘‘ bishop ” to another
--ἠξιώθην. . . γράψαι πρ[ὸ]ς τὴν σὴν ἁγιότητα]. Fora
similar use of ἡ ἁγιωσύνη with reference to an ἐπίσκοπος,
see the Pe/agfa-Legenden (ed. Usener) p. 107, cf. p. 84,
On the “‘profane” warrant for ἁγιωσύνη, and the natural-
ness of coining (with ἱερ(ε)ωσύνη for model), see the remarks
on ἀγαθωσύνη above.
ayxady.
With the use of ἀγκάλη in Lk 2%, cf. OG/S 56 (Canopus
decree, B.C. 239) (τις) τῶν... ἱερέων πρὸς τὸν στολισμὸν
τῶν θεῶν οἴσει ἐν ταῖς ἀγκαλαῖς. For the derived sense of
“bundle” (ἡ. δ. ‘‘armful”) see P Lond 131 vecto *7 (a.p.
78-9) (=I. p. 183) δεσμεύων ἀγκάλας, P Oxy VI. 935!8 ".
(iii/A.D.) ἡ μεταφὶ ορὰ] τῶν ἀνκαλῶν ἔστε εὐθέως ὑπὸ τοῦ
πατρός, ““1ῆε transport of the bundles will be performed
immediately by my father” (Edd.).
ἄγκυρα.
P Lond 1164 (4)® (a.p. 212) (=TIII. p. 164) ἀνκύραις
σιδηραῖς δυσὶ σὺν σπάθαις σιδηραῖς (the two teeth of the
anchor), Sy// 588.171 (11,8.6.) ἄγκυρα σιδηρᾶ. For the
figurative sense, as Heb 61%, cf. a. γήρως, 7G XII. vii.
123 ὁ).
ἄγναφος.
In P Lond 193 verso 23 (ii/a.p.) (=II. p. 246) a borrower
pledges her κιτῶν(α) ἄγναφο(ν) Aevkd(v), ‘new white shirt,”
for an advance of 11 drachmas. P Hamb I. ro (ii/a.p.)
has it in a list of garments that had been stolen, including
ἀγνέημα
an abolla ἄγναφος: P. Μ. Meyer renders ‘‘ ungewalkt,
frisch vom Webstuhl, rudis,” and gives some other references.
Plutarch 169C, 691D, has ἄγναπτος, ‘‘ undressed, uncarded.”
ἁγνεία.
OGTS 5655 (decree o1 Canopus, B.C. 239) μετέχειν δὲ καὶ
τοὺς ἐκ τῆς πέμπτης φυλῆς τῶν Εἰὐεργετῶν θεῶν τῶν ἁγνειῶν
καὶ τῶν ἄλλων ἁπάντων τῶν ἐν τοῖς ἱεροῖς, 26. 5738 (i/A.D.)
τῶι δὲ ποιήσαντι ἔστωι ἁγνεία, an inscription cut in the
rock near a temple in Cilicia. Cf. Sy/7 6555 (a.p. 83), μετὰ
πολλῆς ἁγνείας kal νομίμων ἐθῶν, and the celebrated Epi-
daurian inscription quoted under ἁγνός. P Par 5xiv-10
(B.C. 114) couples ἁγνει[ῶν] and λειτουργιῶν following
[τ]άφων. BGU IV. 1198! (i/B.c.) ποιούμενοι ἁγνήας Kal
θυσίας. The verb is found BGU I. 149 (ii/iii a.p.), temple
accounts, including kat ταῖς κωμασίαις τῶν θεῶν (proces-
sions of images of the gods) τοῖς ἁγνεύουσι ἐκ περιτροπῆς
(according to rota) ἱερεῦσι: Θὼθ a ὑπὲρ ἁγνείας ἡμερῶν f ἐξ
ἡμερησιῶν [so much]. A very similar entry appears in
BGU I. τ (iii/a.p.).
In P Oxy V. 840%, the fragment of an uncanonical gospel
composed before A.D. 200, we read that the Saviour brought
His disciples εἰς αὐτὸ τὸ ἁγνευτήριον Kal περιεπάτει ἐν TO
ἱερῷ, ‘into the very place of purification, and was walking
in the temple.” For the verb ayvetw see BGU IV. 12018
(A.D. 2) τῶν ἁγνευόν[τ]ων ἱερέων διαπεραιωμένων πρὸς τὰς
λιτουργείας καὶ θυσείας τῶν θεῶν, IP Tebt II. 29858 (Α.Ὁ.
107-8) ἱερεῦσι] ἴφοις ἁγνεύου[σ]. καθ᾽ ἡμέραν (πυροῦ) δ,
“to officiating priests } art. of wheat daily ” (Edd.).
ἁγνίζω, ἁγνισμός.
The verb occurs in the Leyden /afyrus magica (ed. Diete-
rich) VI. 36 ποιήσας βόθρον ἐπὶ ἡγνισμένῳ τόπῳ. For the
subst. see Sy// 879181. (end of iii/B.c.) τὸν δὲ γυναικονόμον
τὸν ὑπὸ τοῦ δήμου αἱρούμενον τοῖς ἁγνισμοῖς κτλ. Cf Anz
Subsidia, p. 283.
ἀγνοέω.
A good parallel to the Pauline phrase 1 Th 413 οὐ θέλομεν
δὲ ὑμᾶς ἀγνοεῖν occurs in P Tebt II. 3148 (ii/a.p.) πιστεύω
σε μὴ ἀγνοεῖν, which also illustrates the use with the nega-
tive in 2 Cor 2%. The construction in P Tebt I. 4335 (B.c.
118) ὑφ᾽ ἡμῶν ἔν τισιν ἠγνοηκότων may help the difficult
2 Pet 215 ἐν ois ἀγνοοῦσιν βλασφημοῦντες. The suggestion
of wilful ignorance (see ἄγνοια) appears in P Oxy IX. 11888
(A.D. 13) στοχα(σάμενος) τοῦ μηδ(ὲν) ἀγνοη(θῆναι) μηδὲ πρὸς
χάίριν) οἰκονομηθιῆναι), “making it your aim that nothing
be concealed or done by favour” (Edd.). For ἀγνοεῖν of a
person, cf. P Giss I. 69% (A.D. 118-9) Χαιρήμονα τὸν
ἀναδιδόντα τὸ ἐπιστό[λι]ον τοῦτο οὐκ ἀγνοεῖς, ἄδελφε.
ἀγνόημα.
The royal decree of Euergetes II. and the two Cleopatras,
P Tebt I. 53(B c. 118), proclaims an amnesty for all their
subjects for ἀγνοημάτων ἁμαρτημ[άτ]ων [ἐϊνκλημάτων
καταγνωσμάτων (see note), where the difference between the
first two words is brought out by the editors’ rendering,
” “crimes” : cf. Archiv ii. p. 483 ff An inscrip-
tion from Egypt, OG/S 116? (ii/B.c.), has συγγνώμην . . .]
av γεγονόσιν ἀγνοήμα[σιν ...] in a broken context, but
“errors,
v
αγνοια
the meaning seems clear. The combination quoted above
from P Tebt I. 5 apparently recurs in BGU IV. 11857
(i/B.C.) ἀγνοημ]άτων ἁμαρτημάτων καταγνωσμάτωϊν - . .|v
σκεπεστικῶν αἰτιῶν πασῶν kTA. Similarly in P Par 63 *i-?
one of the Ptolemies writes ἀπολελυκότες πάντας τοὺς
ἐνεσχημένους ἔν τισιν ἀγνοήμασιν ἢ ἁμαρτήμασιν ἕως τῆς
8 τοῦ ἐπείφ. (On ἐνέχεσθαι ἐν see Φγοίεσ. p. 61 (). The
Seleucid Demetrius uses a like combination in 1 Mace 133;
and it is further found in Tob 3%, and Sir 232 (cited by
Thayer). ᾿Αγνόημα is accordingly marked by this associa-
tion as meaning an offence of some kind, and “‘ error ” is its
natural equivalent : so in Heb 97.
ἄγνοια.
The connotation of wilful blindness, as in Eph 4.5, is found
in P Tebt I. 24% (B.c. 117), where an official reports the
misconduct of certain persons whose plans he had frustrated,
so that λήγοντες τῆς ἀγνοίας they left the district. The
writer had avotas first, and then added y above the line.
In the ordinary sense of inadvertence it is common: e.g.
BGU IV. 11149 (B.c. 8-7) γέγονεν δὲ kar’ ἄγνοιαν εἰς
ὃ κατάπλους ᾿
τὸ αὐτοῦ Κοίντου Καικιλίου Κάστορος ὄνομα. With a
A.D.) ἔπτεὶ κατ᾽ ἄγνοιαν τῶν φροντίδων αὐτῶν ἠργάσατο, 12.
I. 78% © (iii/a.p.) ἵν’ οὖν μὴ δόξω συνθέσθαι τῇ τοῦ πραγ-
ματικοῦ ἀγνοίᾳ ἐπιδίδωμι τὰ βιβλίδια κτὰ. The simple dat.
appears with same sense in P Flor II. 1325 (iii/a.p.) ἔλε[ξ]αν
πεποιηκέναι ταῦτα ἀγνοίᾳ. For κατὰ ἄγνοιαν, as in Ac 31’,
see P Oxy 11. 237% *8 (a.p. 186) ἵνα οἱ συναλλάσσοντες
μὴ kat’ ἄγνοιαν ἐνεδρεύονται, “in order that persons enter-
ing into agreements may not be defrauded through ignorance”
(Edd.).
ἁγνός.
In its narrower sense we may compare a psephism from
Assos, dated A.D. 37, Sy// 364°° τὴν πάτριον ἁγνὴν ΤΤαρθένον
(cf. 2 Cor 11°), ze. Athena Polias, as Dittenberger notes—
the ‘‘ Blessed Virgin” of Greek religion: cf. Pretsigke 2481
(i/A.D.) ᾿Ιουλία ἁγνή, ἐτῶν Ky, εὐψύχι. It is applied to
holy places in P Tebt II. 616 (ii/a.D.), a letter from a
προφήτης, --[ὅ]τι ἔξεστι] πᾶσι ἐν ἁγνοῖς τόποις γενέσθαι.
For the ceremonial use of a. see Priene 205, εἰσίναι εἰς
t[0] ἱερὸν ἁγνὸν é[v] ἐσθῆτι λευκ[ῆι], an inscription at the
entrance to a ἱερὸς οἶκος. Rouffiac (Recherches, p. 62), who
cites the passage, aptly recalls the inscription of the temple
of Epidaurus mentioned by Clement Alex. (S¢vom. V. 1. 13,
3) to illustrate the transition from the ritual to the moral
sense—
ἁγνὸν χρὴ νηοῖο θυώδεος ἐντὸς ἰόντα
ἔμμεναι" ἁγνείη δ᾽ ἐστὶ φρονεῖν ὅσια.
{Also in Porphyry a aést. ii. 19, ap. Syi/ ii. p. 267.) There
is also a noteworthy usage in the Chian dialectic inscr.,
Syll 5708 (iv/B.c.) [ὃ ἰἸδὼν κατειπάτω πρί[ὸς] τὸς βασιλέας
ἁγίνῶς] πρὸς τὸ θεῦ, “give information . . . if he would be
blameless before the God.” An interesting example of the
adj. occurs in P Oxy I. 41°9f (the report of a public meeting,
ili/iv A.D.), where at a popular demonstration in honour of
the prytanis the people are described as shouting—ayvol
ayopa
πιστοὶ σύνδικοι, ἁγνοὶ πιστοὶ συΐν Ἰή[γορο]ι, ls ὥρας πᾶσι
τοῖς τὴν πόλιν φιλοῦσιν, ‘ True and upright advocates, true
and upright assessors! Hurrah for all who love the city!”
(Edd.). ‘Ayvas in the sense of Phil 117, ‘‘honestly,” is
common in honorific inscriptions, as OG/S 48 513 (Magnesia,
Roman age) τὰς λοιπὰς δὲ φιλοτειμίας τελιάσαντα ἁγνῶς
καὶ ἀμέμπτως, 16. 524° (Thyatira, do.) ἀγορανομήσαντα
τετράμηνον ἁγνῶς : so as early as Pindar (O/. iii. 37).
The adjective and its derivatives may accordingly take a
wide meaning, as wide as our fvere in the ethical sense. But
a starting-point must not be overlooked: cf. the Avestan
yasna “ritual,” Sanskrit ya/, Av. yaz ‘‘to worship,” show-
ing that it originally denoted ‘‘in a condition prepared for
worship.” The uses noted under ἁγνεία and in this article
show that this meaning persisted ; and it is not out of sight
in NT times. In pagan technical language it definitely con-
noted twofold abstinence, as a necessary condition of entrance
into a temple. The definition of Heyschius gives us the
condition in its oldest form: “ ἁγνεύειν" καθαρεύειν ἀπό τε
ἀφροδισίων kal ἀπὸ vexpod.”
ἁγνότης.
7G IV. 588% (Argos, ii/A.D.) δικαιοσύνης ἕνεκεν καὶ
ἁγνότητος (cited by Grimm).
ἀγνωσία.
BGU II. 614” (a.p. 217), tv’ οὖν μὴ ἀγνωσία ἧ. Ρ Ha-
wara (Archiv v. p. 383) 69" (i/ii A.D.) tre ἀνισθησίαν ἴτε
ἀγνωσίαν aitiacQwr. The latter instance has the suggestion
of disgraceful ignorance which attaches to both the NT
occurrences.
ἄγνωστος.
Deissmann (S¢ Paul, p. 261 ff.) supplies an interesting
parallel to the Greek inscription which St Paul read on an
altar at Athens, Ac 17% ἀγνώστῳ θεῷ, from a votive inscrip-
tion, probably of ii/A.D., on an altar discovered at Pergamon
in 1909. The inscription is mutilated, but may probably be
restored as follows—
θεοῖς ἀγν[ώστοις]
Ἐαπίτω[ν]
δαδοῦχοί ς].
“ΤῸ unknown gods Capito torchbearer.” See also P Giss
I. 325. (A.D. 117) ἥκω σοι, ὦ δῆμ[ε], οὐκ ἄγνωστος Φοῖβος
θεός, where the description of Φοῖβος as οὐκ ἄγνωστος may
be due, as the editor suggests, to the fact that he was the
god of the special district in question. Cf. also BGU II.
5908 (A.D. 177-8), where γεν]ομένων ἀγνώστων ἡμεῖν refers
to two (divine !) Caesars, Commodus and his great father.
‘© Agnostos Theos” is the title of an elaborate monograph
by E. Norden (Leipzig, 1913), in which he makes the
Areopagus speech in Ac 17 the starting-point for a series of
discussions on the history of the forms of religious speech.
ἀγορά.
The ordinary meaning ‘‘market” does not necd illustrat-
ing. That bankers were to be found there may be seen in
BGU III. 986° (Hadrian’s reign) διὰ τῆς “A... τοῦ
ἀγοράζω
Θεογείτονο[ ς τρ]απέ(ζης) ἀγορᾶς. It denotes ‘* provisions,”
“supplies,” in P Petr II. 13 (17)5 (B.c. 258-3), and 20.
15 (2)° (B.C. 241-39) [τ]ὴν γινομένην ἀγορὰν eis. . . ‘* pro-
visions up to a certain amount.” Cf, P Amh II. 29" (c. B.c.
250) ἢ εἴ twles ἄλλαι ayopal συντάσίσονται, as restored by
Wilcken, 4vchivii. p. 119. In an important article on the
system of the conventus, or official circuit of the Prefect in
Roman Egypt (A7chzv iv. p. 366 ff), Wilcken states that
ἀγορά is often used = forz in its more pregnant sense of a
judicial assembly (cf. OGZS 517 note 7). So in BGU III.
888* (A.D. 160) we find a man described as vopoypados
ἀγορᾶς.
ἀγοράζω.
The verb (MGr = “‘ buy ”) is common in deeds of sale, e. g.
P Lond 882*4 (z.c. 101) (= III. p. 14) ἣν ἠγόρασεν παρὰ O.,
26. 1208) (8.6, 97) (=IIT. p. 19). It is used of the purchase
of slaves in OG/S 33878 (the will of Attalus II1.—B.c. 133):
cf. 1 Cor 650, 7% τιμῆς ἠγοράσθητε (Deissmann LA Z,
Ρ. 328). So P Oxy VIII. 11495 ff. (ii/a.p.) ἀ[γο]ράσαι
παρὰ Tacap[a]mlwvos ὃν ἔχει δοῦλον Σαραπίωνα, ‘to buy
from Tasarapion her slave Sarapion,” a/. Both the verb
and the corresponding substantive are found in P Oxy II.
2051). 48, a long letter by a tax-collector of i/A.D., στατῆρας
πορφύ[ρ]ας ἀγόρασον . . . ἐὰν εὕρῃς ἀγ[οἱραστὴν τοῦ
μέρ[ους] τῆς οἰκίας. For ἀγοραστός, see also P Petr II.
2011. 5,8 (B.C, 252) τοῦ ἀγοραστοῦ = ‘‘(wheat) for sale,” and
P Tebt I. 301! (A.p. 123) (= Se/ectrons, p. 78) ἀγοραστὴν
παρὰ Θενπετεσούχον . . . οἰκίαν, “the house as purchased
from Thenpetesuchus,” αὐ ᾿Αγοράζειν mapa is illustrated
above (P Lond 120819, P Oxy 1149°, etc.): for ἀ. ἀπό cf.
P Flor 11. 1751} (A.p. 255) δήλοι (for δήλου) ἀπὸ τίνος
τέκτονος ἠγοράσθη. For the gen. of price cf. P Par 595 (=
Witkowski £77, p. 75—B.C. 60) τούτων (sc. I talent 140
drachmae) ἠγώρακα σίτου ap(taBas) B (Spaxpav) XA κτλ.
ἀγοραῖος.
Prof. Lake (Zarlier Epistles of St. Paul, p. 69 n+) regards
ἀγοραίων in Ac 17° as ‘‘ agitators,” in view of Plutarch demz7.
aul. 38, ἀνθρώπους ἀγεννεῖς καὶ δεδουλευκότας, ayopatous
δὲ καὶ δυναμένους ὄχλον συναγαγεῖν, a neat double parallel.
In Syd 55.355 (ii/B.c.) it is used of “" merchants,” ‘‘ dealers.”
The grammarian Ammonius (iv/A.D.) would distinguish
ἀγοραῖος = ἐν ἀγορᾷ τιμώμενος from aydpatos — ἐν ἀγορᾷ
τεθραμμένος : Cronert remarks that the MSS. vary. For the
special use seen in Ac 19%8, ἀγοραῖοι ἄγονται Kal ἀνθύπατοί
εἰσιν, Wilcken (Avchzv iv. ει, under ἀγορά) can only cite
from the papyri P Oxy III. 4711*° (an advocate’s speech,
ii/A.D.) [τὰ] Tod. [. . . . .] ἀγοραίου κριτήρ[ια, where it is
derived from ἀγορά = forzm, (He quotes a striking parallel
to the whole phrase of Ac Zc. from P Flor I. 614% (a.p.
86-8) ὅπου διαλογισμοὶ καὶ ἡγέμονες παραγενόμενοι.) In
OGTS 4845 (1i/A.D.), however, an imperial rescript addressed
to the Pergamenes, we find tats ἀγοραίοις πιπρασκομένων :
unfortunately there are gaps on each side, but the gender
shows that ἡμέραι is understood, denoting in this connexion
“‘market days.” See also Ramsay’s notes on the a&yopata
(σύνοδος), conventus zuridicus, at Apamea, C. and B. nos.
294, 295 (ii. p. 461, also p. 428): also Cagnat IV. 790 and
note,
aypos
ἀγράμματος.
᾽Α. is of constant occurrence in the formula used by one
person signing a deed or letter on behalf of another who
cannot write—typaa ὑπέρ τινος ἀγραμμάτου, e.g. BGU I.
1181. 17, 74. 152° (both ii/A.D.): cf. P Oxy 11. 2754
(A.D. 66) (= Selections p. 58) Ζωίλος . .. ἔγραψα ὑπὲρ
αὐτοῦ μὴ ἰδότος γράμματα, The great frequency of ἀγράμ-
ματος, invariably in this sense, suggests that the sneer in
Ac 415 is intended to picture the Apostles as “illiterate,”
and not merely ‘‘unversed in the learning of the Jewish
schools” (Grimm). For the place which dictation had in
the composition of the NT writings, see Milligan W7
Documents, pp. 21 ff., 241 ff.
ἀγρεύω.
In the literal sense this verb occurs in P Louvre 10632
(= Chrest. I. 167}, B.C. 131) ἐὰν τῆς TapaxA[s......... oli
ἁλιεῖς δυνηθῶσι ἀγρεύειν τὸν [αὐτὸν τρόπον, ὃν καὶ] πρότερον
εἰθ[εἸσμένοι e[v] τόποις [ἦ]σαν, and P Oxy I. 1229(iii/iv A.D.)
ἡμεῖ[ς] δὲ ἀγρεύειν τῶν θηρίων δυνά[με]θα οὐδὲ ἕν, ‘and we
cannot catch a single animal” (Edd. ).
ἀγριέλαιος.
In view of Sir W. Μ. Ramsay’s recent discussion of the
meaning of & in Rom 111? (see Pazline Studies, p. 219 ff.),
the occurrence of the adjective in Sy/7 54018? (ii/B.c.) may be
noted—kvPous κατασκευ ασάμεϊνος ξύλων ξηρῶν ἀγριελαΐνων.
ἄγριος.
P Tebt II. 612 (i/ii A.D.) θήρας ἀγρίῳν : cf. BGU IV.
1123° (time of Augustus) ἢ ἰχθύας ἢ ἀγρίας ἢ ξυλείας. The
adjective is used of a ‘“‘ malignant” sore or wound in Syd/
802144 (jii/B.c.) ὑπὸ τοῦ ἀγρίον ἕλκεος δεινῶς διακείμ[ενἼος :
26. 806° (Roman age).
ἀγρός.
This old and once common word is unexpectedly rare in
papyri. P Strass 1. 5.28 (13) (a.p. 151) concerns 2§ arourae of
“catoecic land,” ἃς kal παρα[δώσει ἡ δεδανισμ]ένη κατ᾽
ἀγρὸν σπίορί]μας, ““νν1}} transfer these as they lie in good
condition for sowing,” as the edd. render the same formula
in P Ryl II. 164° (a.p. 171): Preisigke, ‘fin einem land-
wirtschaftlich brauchbaren Zustande, saatfahig.” The same
connotation of ‘‘agricultural land” appear in a few instances
we can quote. P Amh II. 6857 (i/a.b.) τῆς vuvel κατ᾽ ἀγρὸν
θεωρίας. 70. 134°(ii/A.D.) ὄντα ἐν ἀγρῷ μετὰ τῶν θρεμμάτων,
‘*in the fields with the cattle” ; and as late asiv/a.D., 26. 1434
ὃ yap ἀγρὸς ᾿Αβίου ἐξῆλθεν els σπ[ο]ράν. In P Oxy III.
506%? (A.D. 143) ἀπογράφεσθαί τινα ἐπὶ τῶν ἀγρῶν, “register
any one as owning those lands” : ἐπὶ τοῦ ἀγροῦ has apparently
been erased. /. VI. 967 (ii/A.D.) καλῶς δὲ ποιήσεις ἔπιστεί-
λασα els ἀγρὸν ἄρξασθαι τῶν els τοὺς ἀμπελῶνας ποτισμῶν.
P Eleph 135 (B.C. 223-2), περὶ δὲ τοῦ οἰναρίου ΤΙραξιάδης
οὔπω εἰσελήλυθεν ἐξ ἀγροῦ : this resembles the ἀπ᾽ ἀγροῦ
(‘from field labour” probably) in Mk 153. Apart from one
Byzantine document, the two instances quoted are the only
occurrences of ἀγρός in P Oxy I.-X., and in the indices to
P Fay, P Hib, P Tebt, P Grenf and the Revenue Law it
never appears at all, nor in vols. III. and TV. of BGU. It is
. ,
aypuTvEew
not worth while to present the scattered instances that are |
ἠξάμην is Homeric, and survives in Herodotus and early
found in some other collections. Cr6nert’s remark that
ἀγρός is obsolete in MGr, except in Cyprian, having been |
progressively supplanted by χώρα and χωρίον, falls into line
with its relative infrequency in the papyri. It is, however,
very common throughout the LNX, and in the Synoptic
Gospels (Mt 16, Mk 8, Lk 9). In Acts it only comes once,
and it may be significant that Luke has χώρα (Lk 1215, 217)
or χωρίον (Ac 138f, 434, 588, 287) where ἀγρός might have
been expected. So also Jn 455, 4°, Jas 5σ΄. It is difficult to
draw a clear inference, but it looks as if for some reason
ἀγρός was a favourite word with translators from Hebrew or
Aramaic. We shall meet with other words, rare or com-
paratively rare in vernacular documents, which have secured
a good deal of space in bibl. concordances in this way.
ἀγρυπνέω.
P Giss I. 197 (early ii/A.D.) συν]εχῶς ἀγρυπνοῦσα νυκτὸς
A[pépas]. P Ryl 11. 62° (iii/A.D.) ἀγρυπνεῖται καὶ κολά-
ἵεται. For the construction with ἐπί (as in Prov $*4, Job
2152), see the Septuagint Memorial from Adrumetum of
iii/A.D., cited by Deissmann BS, p. 275, 1. 6f., ἀγρυπνο[ῦν)τα
ἐπὶ τῇ φιλίᾳ αὐτῆς κτλ. Cf. P Giss I. 678 (ii/a.p.) οἷς
ὀφείλω ἐπιτεταγμέϊνως (/. -ταμ-) ἐπ] αγρυπνεῖν.
ἀγρυπνία.
This word, in NT only 2 Cor 6°, 1137, is found in Sy// 803°°
(iii/B.c.) οὗτος ἀγρυπνίαις συνεχόμενος διὰ τὸμ πόνον τᾶς
κεφαλᾶ[ς]--α passage which also throws light on the NT
usage of συνέχομαι, e.g. Mt 45 νόσοις καὶ βασάνοις συνε-
Xopévovs. For the adverb of the primary ἄγρυπνος, see
OG/S 194” (i/B.c.) ἀ[γρ]ύπνως . . . [ἐφ]ρόντισεν.
ayvid.
This word, very common in papyri, is claimed for NT
vocabulary by an acute conjecture of Mr A. Pallis (4 few
Notes on St Mark and St Matthew, based chiefly on Modern
Greek, Liverpool, 1903, p. 12). In Mk 655) ἐν ἀγοραῖς
appears as ἐν πλατείαις in D 565 700; and the Old Syriac,
Latin and Gothic versions have ‘‘streets,”’ which is pre-
ferable in sense. Tallis suggests that ἐν ἀγυιαῖς was the
original, from which bya very slight corruption came ἀγοραῖς
in the Greek MSS, and by paraphrase πλατείαις in D and
its fellows. In Oxyrhynchus papyri ἐν ayuid is a recurrent
legal formula, describing documents drawn up ‘“‘in the
street”: see Grenfell and Hunt, P Oxy IV. p. 202, and
Mitteis in Mitteis-Wilcken Papyruskunde, II. i. p. 61 π΄.
ayo.
The spread (mostly in the compounds) of the late and
vulgar sigmatic aor. act. is well seen in uneducated writers of
papyri. Thus P Grenf II. 441} (A.D. 101) and BGU II. 60718
(A.D. 163) κατῆξαν, BGU I. 81% (a.p. 189) κατήξαμεν,
P Ryl I. 27° (iii/a.p.) συνάξας. P Hawara 3124 (ii/A b.) (in
Archiv v. p. 393) ἄξαι, P Giss I. 27° (ii/A.p.) ἄξω: cf. P Tebt
I. 2215 διάξησθε (B.c. 112). Thackeray Gr. p. 233 gives
LXX evidence ; Cronert A/em. Herc., p. 232 n® has pas-
_ sages from late papyri, together with ἄξωσιν from Hercu-
laneum (i/A.D.). Cf. also 2 Pet 26, Ac 1457 D, and below.
ayo
W. G. Rutherford Mew Phrynichus, p. 217f., shows that
Attic. Whether its appearance in (mostly illiterate) papyri
is due to survival in dialects, especially Ionic, or to inde-
pendent recoinage of a very obvious type, need not be
discussed here. The importance of the form for the NT
was emphasized by Moulton in Camé. Bibl. Essays, p. 485
(1909), (cf. Aznlectung, p. 84). In Lk 3}7 N*reads συνάξαι,
as do all authorities in 134 (ἐπισυνάξαι), We may be quite
| sure that Luke never emended the normal strong aorist into
this colloquial, if not uneducated form. It was therefore in
Q, and Mt 3%, 2357 represent emendations—one to the
future, which appeared in the last clause of the verse
(κατακαύσει), the other to the ‘‘correct” infinitive ἐπισυν-
ayayety: the latter emendation figures in all MSS. except
δ in Lk 317. The point has important results, when set
among others of like nature, in the discussion of the
synoptic problem: see #xfos. VII. vii. p. 413. The active
perfect of &yw does not appear in NT; but we may note
that ἀγήγοχα (Tobit 12%) can be quoted from OG/S
219} (iii/B.c.), 267!” (ii/B.c.). There are many varieties
here : -ayéwxa P Tebt I. 5138 (B.c. 118) and Letronne 84
(i/B.c.) ; a@yeloxa (or cpd.) P Tebt I. 195 (8c. 114), P
Par 1557 (B.c. 120), P Ryl II. 675 (ii/B.c.), P Oxy 11. 28314
(A.D. 45), Ρ Leid B* (ii/B.c.) ; -ayéoxa P Tebt I. 124
(c. B.c. 118). We have not attempted to make this list
exhaustive.
For ἄγω in the sense of ‘‘ fetch,” ‘‘carry away,’’ see
P Oxy IV. 7427 (B.c. 2), where instructions are given to
deposit certain bundles of reeds in a safe place ἵνα τῇ
ἀναβάσει αὐτὰς ἄξωμεν. Wilcken’s proposal (2f. Witkowski
Epp.*, p. 128) that ἄξωμεν should be assigned to &yvupe
seems to us improbable. For the construction with pera
(2 Tim 411) cf. P Petr II. 32 (22) ἄγων μεθ’ αὑτοῦ. For
“bring before” a court of justice, as Mt 1048, Ac 18", cf.
BGU I. 22%. (A.D. 114) (= Selections, p. 76) διὸ ἀξιῶ
ἀκθῆναι τοὺς ἐνκαλουμένους ἐπὶ σὲ πρὸς δέουσ(αν) ἐπέξοδον,
—a petition to the Strategus. So also P. Tebt II. 33.116 1
(c. A.D. 131) ἀξιῶ ἀχθῆναι αὐτοὺς ἐπὶ σέ: the constr. with
ἔπί is regular, asin NT. Note P Oxy X. 1279 (A.D. 139)
μετὰ δὲ τὴν πενταετίαν οὐκ ἀχθήσομαι els τὴν μίσθωσιν
“*T shall not be forced to take the lease” (Edd.). ”Ayew
for ‘‘keeping,” ‘‘ holding” a special day or festival (as
Tob 1115: cf. Ac 19%8 ἀγοραῖοι dyovrar—see s.v. ἀγο-
patos) appears in OG/S 456!° καταγγελεῖς τῶν πρώτων
ἀ(χ)θησοϊμένων ἀγώνων], ‘‘heralds of the first games
that shall be held.” So with ἐ[νιαυσίας ἑ]ο[ρ]τάς in
OGTIS 111*8 ; P Oxy VII. 1025} (iii/a.D.) pass. with θεωρίαι ;
P Giss 1. 27° (ii/A.D.) στεφανηφορίαν ἄξω. More generally
we have σχολὴν ἄγειν in P Tebt 11. 315! (ii/a.p.), and
ἄγοντος τὰ κατ᾽ ἔϊτο]ς γεωργικὰ ἔργα in P Kyl II. 1549
(A.D. 66). Somewhere under this heading will come Lk 247
τρίτην ταύτην ἡμέραν ἄγει, where if the verb is not im-
personal, 6 "Ingots might be supplied as subject. The
intransitive ἄγειν may be seen in the meaning ‘‘ lead,” of
a road or canal, as P Petr I. 22 (2); and a rather simi-
lar intransitive use occurs in an Egyptian inscr. of
Augustus (Pretsigke 401, A.D. 10-1) who records that he
ποταμ[ὸν] .. . ἤγαγεν... ῥέοντα Sv ὅλης τῆς πόλεως :
in the Latin equivalent ffwnen... *“Ayopev
(as in Jn 14*) survives in MGr ἄμε, ‘‘go’’ (Thumb).
tnduxit.
ἀγωγή
ἀγωγή.
The figurative sense of ἀγωγή, as in 2 Tim. 319, may be
paralleled from P Par 611] f (B.C. 156) πάντα ἐστὶν ἀλλότρια
τῆς τε ἡμῶν ἀγωγῆς, P Tebt I. 2457 (B.c. 117) μ[ο]χθηρὰν
ἀγωγήν. Cf. OGIS 223} (iii/B.c.) φαίνεσθε γὰρ καθόλου
ἀγωγῆι ταύτῃ χρῆσθαι, and 72. 474° (i/A.p.) διὰ [τὴν κο-
σμιωτάτην αὐτῆς] ἀγωγήν with Dittenberger’s note. ἃ good
example is also afforded by 77αρε 164° (i/ii A.D.) ἤθει
Kal ἀγωγῇ κόσμιον. As action-noun to ἄγειν, it means
*freightage” in Sy// 58717 (B.c. 329-8, Attic) τῆς τομῆς
τῶν λίθων καὶ τῆς ἀγωγῆς Kal τῆς θέσεως. Hence “ load,”
“freight,” cf Wilcken Os¢r. ii. 707 (Ptol.) ἀχύρου ἀγω(γὴν)
ἕνα (sic), ὁ. 1168 εἰς τὰς Kapelvous ἀγω(γαί) (sc. ἀχύρου) :
so P Oxy IX. 119710 (a.p. 211), P Lond ττό4(1)7 and 34
(A.D. 212) (=III. p. 164 f.). ᾿Αγωγὴν ποιεῖσθαι = ** carry
off,” ‘‘arrest,”’ is found in P Tebt I. 39% (B.c. 114) and 70.
4851. (c. B.C. 113), and in P Fay 12% (c. B.c. 103) the
substantive occurs in the sense of ‘‘abduction.” For a. as
a legal term see P Lond gs514 (A Ὁ. 249) (=III. p. 221)
ὁμολογῶ μηδεμίαν ἀγωγὴν ἔχειν κατὰ μηδένα τρ[όπ]ον πρός
oe, and cf. “«γελήν iv. p. 466.
ἀγών.
The ethical meaning of ἀγών is requent in late Greek, e. g.
P Flor I. 3628 (iv/A.b.) τ[ὸ]ν περὶ ψυχῆς ἀγῶ[ν]α. In Col 2},
however, Field (Votes, p. 195) prefers to think of outward,
rather than of inward, conflict, and compares Plut. ΚΔ. Flam.
XVI. πλεῖστον δ᾽ ἀγῶνα καὶ πόνον αὐτῷ παρεῖχον αἱ περὶ
“Καλκιδέων δεήσεις πρὸς τὸν Μάνιον, where Langhorne trans-
lates, ‘‘ but he had much greater difficulties to combat, when
he applied to Manius in behalf of the Chalcidians.” In a
petition of B.c. 5, BGU IV. 11397", we find διὸ ἀξιοῦμέν [σε]
τὸν πάντων σωτῆρα Kal avTiAnp Tropa ὑπὲρ σπλάγχνου τὸν
ἀγῶνα ποιούμενοι to compel restitution of a stolen daughter.
For the literal meaning, see Sy// 524 where various τῶν τε
παίδων καὶ τῶν ἐφήβω[ν] ... ἀγώνες in reading, music, etc.,
are enumerated; BGU IV. 1074%° (iii/A.D.) of great games
at Oxyrhynchus, etc., etc.
ἀγωνία.
P Tebt II. 42318 (early iii/A.D.) ὡς εἰς ἀγωνίαν με γενέσθαι
ἐν τῷ πάροντι, ‘‘so I am at present very anxious ’ (Edd.).
The corresponding verb is common with the meaning ‘‘to
be distressed,” “τὸ fear.” Thus P Petr II. 11 (1) ἵνα εἰδῶμεν
ἐν ols εἶ Kal μὴ ἀγωνιῶμεν, “that we may know what you are
about, and we may not be anxious” (Ed.) ; 7d. 111. 53 (/)!° 1:
ov yap ὡς ἔτυχεν ἀγωνιῶμεν, “for we are in a state of
no ordinary anxiety” (Edd.); P Oxy IV. 7444 (B.c. 1)
(= Selections, p. 32), μὴ ἀγωνιᾷς, ‘do not worry’; 70.14
ἐρωτῶ oe οὖν ἵνα μὴ ἀγωνιάσῃς, “1 urge you therefore not
to worry.” An almost contemporary instance is afforded by
BGU IV. 1078°® (A.D. 39) ὅτι ἀγωνιῶ περὶ ὑμῶν : of a later
date are P Giss I. 17°1# (time of Hadrian), τό. 19% μεγάλως
ἀγωνιῶσα περί σου, PSI 947° (ii/A.D.) μὴ ἀγωνία δὲ περὶ
τῶν ἱματίων. The verb is found twice in the apocryphal
Gospel of Peter 5, ἠγωνίων μή ποτε ὁ ἥλιος ἔδυ, and
10 ἀγωνιῶντες μεγάλως καὶ λέγοντες ᾿Αληθῶς υἱὸς ἣν θεοῦ.
On the translation of ἀγωνία in Lk 2244 see a note by
Moffatt in Zag. VIII. vii. p. 91 ff.
8
ἀδελφός
ἀγωνίζομαι
is very common in the inscriptions, 6. σ. Sy// 213°%
(ii/B.C.) ἀγωνιζόμενος ὑπὲρ τῆς κοινῆς σωτηρίας, where the
reference is to warfare. So 26. 163}8 (B.c. 318-7) πρ]οείλετο
τελευτῆσαι ὑπὸ τῶν ἐναντίων aylwvitdpevlos ὑπὲρ τῆς δημο-
κρατίας : 7%. 1997 (iti/B.c.) and 198!9 (B.c. 281) ἀγωνιζόμενος
ὑπίὲρ αὐτοῦ], etc. Cf. an Athenian inscription of B.c.
268-6, Sy// 214), ἐπειδὴ πρότερομ μὲν ᾿Αθηναῖοι καὶ
«Λακεδαιμόνιοι καὶ οἱ σύμμαχοι οἱ ἑκατέρων φιλίαν καὶ
συμμαχίαν κοινὴν ποιησάμενοι πρὸς ἑαυτοὺς πολλοὺς: καὶ
καλοὺς ἀγῶνας ἠγωνίσαντο per ἀλλήλων πρὸς τοὺς κατα-
δουλοῦσθαι τὰς πόλεις ἐπιχειροῦντας. The phrase here
hardly differs from 2 Tim 47, and when taken along with
the preceding inscription makes it decidedly less clear that
the figure there is drawn from the games, as Deis-mann
thinks (2.4.2, Ὁ. 312), illustrating the passige from a ii/A.D.
inscription from the theatre at Ephesus—jyovicaro ἀγῶνας
τρεῖς, ἐστέφθη δύω (Greek Inscriptions in the British Museum
III. 604). For the rare use of &. with an inf. asin Lk 1359
ἀγωνίζεσθε εἰσελθεῖν, Field (odes, p. 66) compares Diod.
Sic. X., p. 25, ed. Bip. : ὥστε 6 μὲν πατὴρ ἐξίστασθαι τῆς
ὅλης ἀρχῆς ἠγωνίζετο τῷ παιδί. The verb is MGr.
ἀδάπανος.
This NT ἅπ. εἰρ. (1 Cor 915) is found in ἤλίελεῖ 10067
(Teos, ii/B.c.) ἀδάπανον τὴν συμμορίαν καθιστάνειν : cf.
Priene 111)%8 (end of i/B.C.).
adele:
P Oxy IV. 744! (B.c. 1) (= Selections, p. 32). “T\apt-
ova (/.-wv)” Adute τῆι ἀδελφῆι πλεῖστα χαίρειν, ““ Hilarion to
Alis, his sister, heartiest greetings,” Alis being doubtless wife
as well as sister, by a not uncommon Egyptian practice.
It figured in Egyptian religion: cf. P Oxy VI. 8867 - (iti/a.b.)
ἡ lows ζητοῦσα ἑαυτῆς Tov ἀδελφὸν κὲ ἄνδρα "Οσιρειν. Cf.
for this an Egyptian inser. of the reign of Augustus, Archiv
vy. p. 164’ Α[ρ]τεμίδωρος ᾿Ανουβᾶτος καὶ ἡ γυνὴ ἀδελφὴ “Hpa-
κλία. . . καὶ 6 υἱὸς “EppavotB(t)s, and still more clearly P
Tebt II. 320° (a.b. 181) ta[s]... γυναικὸς... [οὔσης polv
ὁμοπίατρίου) Kal ὁμ[ομ(ητρίου) ἀδ]ελ(φῆς). But there
seem to be places where the word means simply ‘‘ wife” :
see under ἀδελφός, and cf. P Oxy VII. 1070 (iii/a.D.), where
a man addresses his wife as ἀδελφή and speaks of ** our child
and your brother and your father and your mother and all
our (relations)’—clearly she was not ‘‘sister” literally.
Dittenberger on OG/S 60% (B.C. 247-21) Βερενίκη, ἡ ἀδελφὴ
kal γυνὴ αὐτοῦ (Ptolemy Euergetes), shows that ἀδελφή
was an honorary title: Berenice was her husband’s cousin.
For the later metaphorical use of the word (1 Cor 7", etc.),
cf. the Paris magical papyrus 1. 1135 ff. χαίρετε ols τὸ
χαίρειν ἐν εὐλογίᾳ δίδοται ἀδελφοῖς Kal ἀδελφαῖς ὁσίοις
καὶ ὁσίαις.
ἀδελφός.
For the literal and the more general derived sense we may
quote Sy// 474° ἀδελφοὶ ols κοινὰ τὰ πατρῷα, and 276" διὰ
τὸ Μεσσαλιήτας εἶναι ἡμῖν ἀδελφούς]. In P Lond 421
(B.C. 168) (= I. p. 30, Selections p. 9) ᾿Ισίας Ἡφαιστίωνι
τῶι ἀδελφῶ[ι χαί(ρειν)], it seems probable that Isias is
ἀδελφότης
addressing her Azsband, not brother : see Kenyon’s note ad /.
where Letronne’s statement that the Ptolemies called their
wives ἀδελφαί even where they were not actually so is
quoted. Witkowski £//.2 p. 61 maintains this against
Wilcken, quoting Wilamowitz (Gr. Zeseduch I. p. 397), and
noting that Isias says ἡ μήτηρ σου, showing that Isias and
Hephaestion were not children of the same mother. Cf.
also P Par 45 and 48 (ii/B.c.) where men address with τῷ
ἀδελφῷ χαίρειν men who are no relation to them. For the
use of ἀδελφοί to denote members of the same religious com-
munity cf. P Tor I. 1-20 (ii/B.c.) where the members of a
society which had to perform a part of the ceremony of
embalming bodies are described as ἀδελφῶν τῶν τὰς
λειτουργίας ἐν ταῖς vekpiats παρεχομένων, and in P Par
q2iete. (jj/B.c.) the same designation is applied to the
“fellows” of a religious corporation established in the
Serapeum of Memphis. In P Tebt I. 12 (8.6. 118) Crénert
assumes that one town clerk addresses another as ἀδελφός :
Grenfell and Hunt take it literally—see their introduction.
Cronert quotes also Sy// 607 (tii/iv A.D.), where it is used
between two δεκάπρωτοι, and OG/S 2572 (B.c. 109), where
one king so addresses another. In this last case the kings
were the sons of sisters, but Dittenberger warns us against
taking ἀδελφός as used loosely for ἀνεψιός. He refers to
OGTS 1383 (ii/B.c.), where Ptolemy Euergetes II. addresses
as ‘‘brother” one Lochus, who in other inscriptions is
ovyyevqs—‘‘ our trusty and well-beloved cousin,” as an
English king would have put it. ᾿Αδελφέ as a term of
address may be illustrated by P Flor 11. 228 (iii/A.D.), where
Palas thrice calls Heroninus ἀδελφέ : in four other letters to
him, from about the same time, he only calls him φίλτατος.
So P Tebt 11. 314! (ii/A.D.) ἔρρωσό por ἄδελφε, in a letter
addressed at the beginning τῷ] τιμιωτάτῳ. (The voc. survives
in Pontic MGr &§e\de—elsewhere aSeppé—says Thumb.)
A clear case is Βα IV. 1209? (B.c. 23), where Tryphon
addresses τῶι ἀδελφῶι, and goes on to write of his correspon-
dent’s late brother as his own former friend: τοῦ εὐκλήρου
ἀδελφοῦ cov ἡμῶν δὲ φίλου γενομένου ΠΠετεχῶντος. ᾿Αδελφός
as a title of address is discussed in Rhezn. Mus. N.F. ἵν.
p- 170. From the Christian papyri we may note P Grenf
11. 73? (late iii/a.D.) (= Selections p. 117) ᾿Απόλλωνι
πρεσβυτέρῳ ἀγαπητῷ ἀδελφῷ ἐν K(vupt)w χαίρειν, P. Lond
41711: (c. A.D. 346) ( ΞΞ 11. p. 299, Selections p. 123) τῷ
δεσπότῃ μου καὶ ἀγαπητῷ ἀδελφῷ ᾿Αβιννέῳ πραι(ποσίτῳ),
and P Jand 11° (iii/iv A.D.) τῷ κυρίῳ μον ἀδελφῷ Πέτρῳ (cf.
Wilcken, Archiv vi. p. 295). For the Christian use of the
word see Harnack A/isston and Expansion of Christianity" 1.
Ῥ. 405 ff. On ἀδελφός ““ improperly” used in the LXX, see
anote by Hort 7he Zpestle of St. James, p. 102f.
ἀδελφότης.
This word, which is confined to 1 Pet 217, 59 in the NT,
occurs in the late P Giss I. 57? (vi/vii a.D.), P Oxy I. 158?
(same date) παρακαλῶ τὴν ὑμετέραν λαμπρὰν γνησίαν ἀδελ-
φότητα, “1 urge you, my true and illustrious brother.” From
an earlier date may be quoted Ramsay C. and B., ii. p. 720,
no. 655 (prob. iii/A.D.) εἰρήν[η] πάσῃ τῇ adeA[PdtyT]L:
the inscription is the dedication of a κοιμητήριον, which
Ramsay notes as a Christian term appearing as early as A.D.
251. Ramsay’s remark, ‘‘It is noteworthy that the collect-
ive ἀδελφότης had already been formed,” betrays forgetfulness
Part 1.
αδιαλειπτος
of 1 Pet //.cc., as well as of occurrences in Dion Chrysostom
and 1 and 4 Maccabees: see Grimm. Crénert adds Vettius
Valens, whom Kroll dates under the Antonines—see his
index s.v,
ἄδηλος.
P Lond 940° (a.p. 226) (=III. p. 118) ἀδήλου ὄντος εἰ
ὑμεῖν διαφέρει ἡ κληρονομία, P Oxy I. 1185 (late ili/A.D.)
διὰ τὸ ἄδηλον τῆς ὁδοιπορίας.
ἀδημονέω.
Lighttoot’s translation of ἀδημονῶν, ““ distressed,” in Phil
255, is borne out by P Oxy II. 29845 1. (i/a.p.) λίαν ἀδημονοῦμεν
χάρ[ι]ν τῆς θρεπτῆς Σαραποῦτος, where the editors render,
“I am excessively concerned on account of the foster-child
Sarapous.” Towards the etymology of this word, T. W. Allen
(CR xx. p. 5) traces an adj. δήμων in the //éad (M 211),
with the meaning ‘‘ knowing” “ prudent,” so that ἀδημονεῖν
would suggest originally bewilderment. The adj. must be
independent of δαήμων, though ultimately from the same
root (devs, as in δέδαε, Skt dasmdh: cf. Boisacq Dict.
Ltym., Ρ. 168).
"
dons.
Without suggesting that there is anything to be called a
real parallel with Rev 218, it may be worth while to quote P
Oxy I. 331 $® (late ii/A.D.), an interesting papyrus describing
an interview between M. Aurelius or Commodus and a rebel,
τίς ἤδη τὸν δεύτερόν μου ᾷδην προσκυνοῦντα καὶ τοὺς mpd
ἐμοῦ τελευτήσαντας ... μετεκαλέσατο, zc. ‘facing death
for the second time.” The word does not appear in the
indices of any papyrus collection, so far as non-literary
documents go: the magic papyrus, P Leid Vvii- 90 (οὗ ἡ
γῆ ἀκούσασα ἐλεύσεται, ὁ ἄδης ἀκούων ταράσσεται) will
serve as exception to prove the rule. Except for its appro-
priation from the literary language to represent Sheo/ in the
LXX, we should probably not find it in NT. It is signifi-
cant that Paul substitutes θάνατε for ἅδη when quoting Hos
13! in 1 Cor 15°. Prof. W. M. Calder tells us the word is
common on tombstones in Asia Minor—doubtless a survival
of its use in the old Greek religion.
ἀδιάκριτος.
OGIS τοορῦ fii/A.D.) οὐδὲ τοῦτο τὸ μέρος κατέλιπον
ἀδιάκριτον. For the adv. see P Oxy IV. 7155 (a.p. 131)
where a registration of property is certified with the words
κ[αἸτακεχώ(ρικα) ἀδιακ(ρίτως ἢ). The editors translate 4.
“jointly,” as = κοινῶς ἐξ ἴσου in 1. 7, but Wilcken (Archiv
iv. p. 254) prefers ‘‘ohne Untersuchung ’’—a rendering
which may help us in Jas 317.
ἀδιάλειπτος.
Syll 7325 (c. B.C. 34) ἐφ᾽ ἣ ἔσχηκεν πρὸς τὴν σύνοδον
ἀδιαλίπτωι φιλοτιμίᾳ. In the adverb we have an early
example of this Hellenistic compound in P Tebt I. 2746
(B.C. 113), τ]ὴν ἀδιαλίπτως προσφερομ[ένην σ]π[ο]υδήν : cf.
BGU_ 1. 180° (μι A.D.) ἐν λειτουργίᾳ εἰμ] ἀδιαλεί-
[πτΊως, Sy// 7325 (i/B.c.) ἀδιαλίπτως δὲ ἐπαγωνιζόμενος,
76. 805* (Roman period) of a cough. Other citations are
needless.
2
ἀδιόφθορος 10 ἀεί
261-0) σῖτον καθαρὸν ἄδολον ἀπὸ πάντων μετρήσει, 2). 9819
(B.C. 251-0) σῖτον κα[θαρὸν ἄ]δ[ο]λον κεκοσκιν[ευμένον]
(‘‘sifted”). Six examples come from this volume of iii/B.c.
all referring to ‘‘ unadulterated” corn. From i/a.D. we may
cite P Oxy VIII. 11241 (A.p. 26) πυρὸν νέο[ν] καθαρὸν ἄδολον
ἄκρειθον, ‘‘ wheat that is new, pure, unadulterated, and un-
mixed with barley.” PSI 31% (4.b. 164) τὰ ἐκφόρια παραδώσω
τ ᾿ ἐν τῇ κώμῃ καθαρὰ καὶ ἄδωλα gives the adj. a general appli-
ἀδικέω. cation to all farm produce. P Oxy IV. γ72915 (Α.Ὁ. 137)
The verb is common in petitions, as P Tebt I. 42° ἀπ)οδότωσαν τῷ μεμισθ[ωἸκότι τὸν μὲν οἶνον παρὰ ληνὸν
(c. B.C. T14) ἠδικημένος καθ᾽ ὑπερβολὴν ὑπ[ὸ] “Αρμιύσιος, γέον ἄδολον gives the rare application to liquids: cf. P Ryl
P Eleph 27(a)-® (ili/B C.) τούτου δὲ γενομένου ἐσόμεθα οὐκ | J]. 97%(4.p. 139), of oil. The wordis used οἴλαχανοσπέρμον,
ἠδικιρεενοι : so P Passal® (Ptol.) (=Witkowski Zp.” p. 53) | ‘vegetable seed,” in P Fay 89" (a.p. 9), and of λάχανον
φρόντισον οὖν, ὅπως μὴ ἀδικηθῆι ὁ ἄνθρωπος. With cognate | in BGU IV. 101512 (A.D. 222-3). Cf. Sy// 65329 (i/B.c.)
acc. (as in Col 3%) BGU IV. 11387 (i/B.c.) ὃ ἠδίκησεν οἱ πωλοῦντες ἄδολα Kal καθαρά. So of χρῖμα in Aeschylus
ἐμαρτύρησ(εν). In the sense of Aarming something inanim- Agam. 95 (but cf. Verrall), and in MGr of wine (Abbott,
ate (Rev 6% 7%%—the latter paralleled in Thucydides) see | Sos of Modern Greece, p. 68). The figurative use appears
Sy 5578 τὴν δὲ λοιπὴν χώραν τὴν ἱερὰν tod ᾿Απόλλωνος in the late P Par 2115 (a deed of sale, a.D. 616), ὅμολο-
ἀδιάφορος.
In Sy// 16825 (Ἰν}8.6.} the Athenian statesman Lycurgus
is praised as ἀδιάφθορον κί αὶ ἀνεξέλεγκτον αὑτὸν ὑπὲρ] τῆς
πατρίδος. . . παρ[έχων]. Some late MSS. give the de-
rived ncun (-(a) in Tit 27, and Grimm ingenuously traces
our adjective to the verb ἀδιαφθείρω !
τοῦ Πτωΐου μὴ ἀδικεῖν μηδένα, and cf. SCH 1902, p. 217: | yoopev.. . ἀδύλῳ συνειδήσει.
ἐάν τις τὴν στήλην ἀδικήσει, κεχολωμένον ἔχοιτο Mijva |
καταχθόνιον. The wider sense οἵ ἀδικεῖν “injure” is well | ex 7
ἁδρότης.
illustrated by Swete on Rev 2}. uf τι = β
y In Wilcken Os¢y. ii. 1600 (ii/A.D.) ἅδροκ appears twice,
Se representing presumably something from ἁδρός. The ad-
ἀδίκημα. jective occurs in BGU IIT. γδινῖ: 5 (i/a.p.) πατέλλον ἁδρόν.
The concrete noun from ἀδικεῖν, defined in Aristotle (a/.
Thayer) as τὸ ἄδικον ὅταν πραχθῇ, occurs frequently. So | |. ἢ
BGU IV. τορδ33 (18.6.}, a marriage contract, of a ‘‘wrong” ἀδυνατέω.
done to the wife (εἰς αὐτὴν ἀδίκημα), P Lille I. 291 (iii/B.c.) Applied to persons this verb retains its classic sense,
ἐὰν δέ τις περὶ ἀδικήματος [ré]po[v] οἰκέτηι ὄντι δίκην ‘to be incapable,” in late Greek: cf. P Par 35°°(B.c. 163),
γραψάμενος ὡς ἐλευθέρωι καταδικάσηται, P Amh 11. 3318 διὰ τὸ ἐμὲ ἐν κατοχεῖ Evra ἀδυνατεῖν, 20. 63!’ 1: (B.C. 165)
(.- B.C 157) ἐνφανισμῶν περί τινων ἀδικημάτω[ν] καὶ ὅπως μήτεν τῶν ἀδυνατούντων γεωργεῖν περισπᾶται μηθείς,
παραλογειῶν σίτου τε καὶ χαλκοῦ ‘‘ misdeeds and pecula- | and“?! τοὺς ἀδυνατοῦντας ἀναγκάζειν ἐπιδέχεσθαι τὰ τῆς
tions,” A/ichel 472191., 88.4581., 100987, etc. | γεωργίας. The neuter sense, ‘‘to be impossible,” when
applied to things, appears in the LXX, which seems to tell in
favour of the AV rendering in Lk 1°7, as against the RV:
see Hatch Essays p. 4, Ficld Notes p. 46 f., where the true
reading παρὰ τοῦ θεοῦ (RV) is rendered ‘‘ for from God no
word (or, nothing) shall be impossible.”
ἀδικία.
P Oxy IX. 1203%4 (i/a.p.) τὰ ὑπὸ τοῦ πατρὸς Λεονίδου
ἐπὶ τῇ ἡμῶν ἀδικίᾳ πραχθέντα ‘‘done by his father L. to
our hurt.” BGU IV. 11234 (i/B.c.) μηδ᾽ ἄλλο μηδὲν
ἐπιτελεῖν ἐπὶ τῇ τοῦ ἑτέρου ἀδικίᾳ. P Tebt I. 104? (B.c.
> ,
92) the husband may not alienate the property, ἐπ᾽ ἀδικίαι ἀδύνατος.
τῆι ᾿Απολλωνίαι. P Magd 1419 (1111...) συγγρα]φὴ ἐπ᾽ In P Par 66% (late Ptol.) πρεσβύτεροι καὶ ἀδύνατοι are
ἀδικίαι γεγραμμένη. It is curious that this recurrent com- | men ‘*not strong enough” to work: cf. also P Lond g7r#
bination should not appear in NT (except in 1 Cor 138, | (ili/iv A.D.) (=I. p. 128) ἀδύνατος γάρ ἐστιν ἡ γυνὴ διὰ
which is quite different), among two dozen instances of the | ἀσθένιαν τῆς φύσεως] and 2%. 6785 (B.c. 99-8) (= III. Ρ- 18)
noun. For the concrete sense we find in papyri the neuter | ἀ]δύνατίος ὄμμ]ασι. In Sy// S02 (11,8...) ἀδύνατος is
ἀδίκιον, which is also Attic, and quotable from Ionic inscrip- | associated with ἀπίθανος, applied to ἰάματα, 26. 512%
tions: see instances in Mayser Gr. p. 432. (ui/B.c.) of witnesses unable to appear.
ἄδικος. ἄδω.
P Tebt II. 2867 (a.p. 121--38) νομὴ ἄδικος [οὐ]δὲν εἰσχύει, For the dative construction as in Eph 53, Col 31", cf. from
‘unjust possession is invalid”; 26. 30 215 (A.p. 71-2) ἄδικον | the LXX Judith 16 1% doare τῷ κυρίῳ, and such passages
[ἐστιν ἡμᾶς ἀπαιτεῖσθαι]. Of a person, BGU II. 531% 21 | as Philostr. ρίας. i. xi. 780 Καύστρῳ ταῦτα καὶ Ἴστρῳ
(ii/A.D.) πέπεισαι [γὰρ] μοῦ τῇ γνώμῃ ὡς οὔτε εἰμὶ ἄδικος ᾷσονται, Heliod. Aethiop. Ve U5 ἐμβατήρια ad. Διονύσῳ
οὔτε ἀ[λ]λοτρίων ἐπιθυμητής. Instances need not be mul- | (Nageli, p. 42). For the passive see P Giss I. ουϑ (ii/iii a.p.)
tiplied. | ὕμνοι μὲν di[Sovrar] γλώττῃ ξενικῇ.
ἄδολος. | ἀεί.
The sense of this adjective in 1 Pet 25 is now set at rest It may he well to note that ἀεί, whose oldest form is αἰξεί,
by its constant occurrence in the papyri in the sense of | is the locative of a neuter noun identical with Lat. aevom :
“unadulterated.” Thus P Hib 1. 8518} (p.c. | αἰών is the same word in a different declension. The papyrus
”
‘ >
** pure,
ἀετός ΠῚ
form is ἀεί, as Mayser shows, p. 103 f. : αἰεί, which Brug-
mann Grech. Gram.* p. 57 thinks to be re-formed under
the influence of aidy, crept in after the Ptolemaic period.
It occurs however as early as B.C. 22 in the new parchment
from Avroman in Western Media (P Said Khan 2 49), de-
scribed by E. H. Minns at the Hellenic Society (Nov. 11,
1913): τελέσουσι δ᾽ αἰεὶ κατ᾽ ἐνιαυτίό]ν κτλ. It figures
in the standing formula of the Decian libelli (A.D. 250) : as
P Ryl IL. 112 αὐ, ἐδ, ες. The word comes most frequently
in similar formal phrases, like ἐπὶ or εἰς Tov ἀεὶ χρόνον (e. g.
P Oxy III. 503°°—a.p. 118, or P Lips I. 3i-8—a.p. 256),
or in the stiff language of legal documents, as BGU IV.
1108** (B.c. 5) ete. It only occurs in this one place in
BGU I.-IV.: in P Oxy I.-X. its total is 7, for the non-
dissociated from formula. It may be seen also eight times
in CPR in a standing formula. It is significant in this con-
nexion that it is greatly outnumbered in NT by πάντοτε, which
replaces itin MGr. Note the petition P Ryl II. 1148 (c. a.p.
280) oikiwrat . . TOD. [ἐμὲ τὴν xnpaly . . ἀεὶ ἀποστερεῖν,
““it has become a habit with S. on all occasions to rob me”’
(Edd.).
GETOC.
Michel 833" (Delos, inventory of temple treasures, B.C.
279), ἀετὸς ἀργυροῦς τῶν ἀρχαίων διαπεπτωκώς. Asa con-
stellation name it appears twice in ἃ calendar, Ρ Hib I. 27107 138
(c. B.C. 300), and rather later in the Eudoxus papyrus.
Mayser (p. 104) cites instances of its appearance as a proper
name, by way of showing that the old Attic spelling αἰετός
did not survive : it may be seen in Sy// 537°® (second half of
iv/B.C.), where the word is an architectural term (= gable).
In Sy// 583" (i/A.D.) we have a marble altar of Zeus at
Smyrna, ἔχων ἀετὸν ἐν ἑαυτῷ : so 7. 588! (Delos, c. B.C.
180) ἀετοῦ κεφαλὴ ἀργυρᾶ ἐπίχρυσος.
ἄζυμος.
To the instances of this word from profane authors in
Grimm-Thayer, add Hippocrates Περὶ Avatrys III. 79, where
it is used along with ἄρτος.
ἀηδία.
This vernacular word (Lk 23!? D) is supported by P Par
11° (B.C. 157) καταπεφευγότας διὰ τὴν ἀηδίαν, 2). 487 π΄
(B.C. 153) τοῦ πρός σε τὴν ἀηδείαν ποήσαντος, ‘* who had
that disagreement with you,” P Lond 3425 1: (a.p. 185)
(= Il. p. 174) ἄλογον ἀηδίαν συνεστήσαντο, and almost
identically BGU I. 2244f (a.p. 114) (= Selections, p. 75) ;
ef. P Tebt II. 3049 (A.D. 167-8) ἀητίαν [2.6. -δίαν]
συῆψαν (1. συν-), ‘they picked a quarrel.” The verb ἀηδίζο-
patoccurs in P Lond 42'+*7 (p.c. 172) (=I. p. 30, Se/ections,
p- 10 f.) in the sense ‘‘I am troubled, distressed.” For the
adverb see BGU II.665!1 19f (i/a.D.) ἀηδῶς δὲ ἔσχον περὶ
τοῦ ἵππου, 20. III. So1®* (ii/A.p.) λείαν ἀ[η]δῶς ἤκουσα
παρὰ κτὰ. Instances of these words are frequent: we need
not cite more.
2
ano.
A very late (vi/A.D.) citation may be made from an
illiterate document which fairly proves the word in continued
vernacular use: P Lond 991" (= III. p. 258) ἀπὸ Onpedtov
ἕως ἀέρως. Vettius Valens p. 330!® has 6 τε περικεχυμένος
» ,
adepuros
ἀὴρ ἄφθαρτος ὑπάρχων καὶ διήκων els ἡμᾶς ἀπόρροιαν και-
ρικὴν ἀθανασίας ἀπονέμει κτὰ. In Wiinsch AF 45 (iii/A.p.)
we have ἀέρος τὴν ἐξουσίαν ἔχοντα Qn ᾿Ιάω eeach—but in
syneretic documents of this kind a reminiscence of Eph 2? is
not excluded. Add P Leid Will 88 9 ἀέρα βλέπων. In
ΒΟΌΣ IV. 1207® (n.c. 28) we find some gauzy fabrics
described as depo:[t]54. The noun survives in MGr.
ἀθανασία.
This word, which in the NT is confined to 1 Cor 15°3f.,
1 Tim 615, occurs several times in Wisdom, but not else-
where in the Greek OT: cf. however, Sirach 512 A kal ἀπὸ
ἀθανάτου ῥύσεως ἐδεήθην, ‘and to the Immortal One did
I pray for deliverance,” and see also Didache 48. As show-
ing the wider connotation of the word in early times, cf. the
description of Caligula in SyZ/ 3654 (i/A.D.) τὸ μεγαλεῖον τῆς
ἀθανασίας, and the use of the formula οὐδεὶς ἀθάνατος in
sepulchral epitaphs, where, as Ramsay (Luke the Physician,
p- 273) has shown, the meaning is ‘‘no one is free from
death” rather than ‘‘no one is immortal.” Pagan examples
of this usage can be cited (Ramsay, zw szfra), but it is
generally Christian. One interesting instance may be cited
where the formula has been expanded into two lines:
ovdls [a0a]varos, εἰ μὴ μόνον ts θεὸς αὐτός, ὁ πάντων
γεν[ετὴ]ς κὲ πᾶσι τὰ πάντα μερίζων, “no one is immortal
except only the one God Himself, who is father of all and
gives all things to all” (Svaudies in the Eastern Roman
Provinces, p. 129). Wiinsch AF 53: (Deissmann’s ‘*‘ LXX
Memorial ’’—iii/A.D.) has τοῦ Κυρίου α[ἰ]ω[νίου] ἀθανάτου
παντεφόπτου. Preisighke 364 (iii/iv A.D.), where a tomb is
forbidden to be used for any παρὲξ τῶν γαμβρῶν ἀθανάτων,
shows a strange sense as well as irregular grammar, As
illustrating the vernacular usage, reference may be made
to P Strass I. 305 (A.D. 276), where the epithet is
applied to she-goats—atyas θηλείας τε[λ]είας ἀθανάτους,
obviously in the sense of ‘‘very strong, hardy”: see the
editor’s introduction, where he translates 4. ‘‘von
eiserner Bestand,” and cites Herod. vii. 31, μελεδωνῷ
ἀθανάτῳ ἀνδρὶ κτλ. : cf. also P Cairo Preis 413 (iv/a.p.)
1. yelov aBavd[rov . . . 1. ἀρούρας. Crénert, however (Lex.
s.v.), takes it in the sense to be mentioned next. In BGU
IV. 1o058* (B.c. 13) μηθὲϊν τ]ὸ καθόλου λαβοῦσα διὰ τὸ
ἀθάνατον αὐτὴν ἐπιδεδέχθαι τροφεύενν (/. -ew) the word
appears to imply that the person providing a slave as wet-
nurse undertook to carry out the contract for the two stipu-
lated years ‘‘apart from the death of” the infant, whose
place could be filled by another: cf. the Persian Guard, the
“Immortals,” so called because their numbers were kept up
to the same figure. Antiochus of Commagene uses the
adjective as an epithet of κρίσις in his famous inscription,
OGTS 383% (i/B.c.), meaning presumably “unalterable”:
cf. Syl 365’ (i/A.D.) τῆς ἀθανάτου χάριτος of Caligula.
From the sixth century we may quote P Oxy I. 130”, where
a petitioner says that he will send up ὕμνους ἀθανάτους
““unceasing hymns” to the Lord Christ for the life of the
man with whom he is pleading. See also Vettius above
(s.v. ἀήρ).
ἀθέμιτος.
This late form is found in P Tor I. 14.” (B.c. 120) als
[vc θεαῖς] ἀθέμιτά ἐστιν νεκρὰ σώματα, a passage which
ὄθεος 12
seems to support the rendering ‘‘abominable” in 1 Pet 4%,
and in consequence perhaps the Gentile destination of the
Epistle: see Bigg’s note ad/. Vettius Valens the astrologer
(ii/A.D.) tells us that under the influence of Saturn, Mars
and Venus some people ἀθεμίτοις μίξεσι καὶ ἀδιαφόροις
(“reckless”) ἀνεπιστρεπτοῦσι (p. 43%): the same writer
(p. 184°) speaks of men who ἀρνοῦνται τὰ θεῖα καὶ ἑτεροσε-
βοῦσι ἢ ἀθεμιτοφαγοῦσιν. The word is thus equivalent to
nefastus.
ἄθεος.
OGIS 569% (iv/A.D.) τῆς τῶν ἀθέων ἀπεχθοῦς ἐπιτηδεύ-
σεως. For the popular cry αἶρε τοὺς ἀθέους, “Ανναν with
the atheists,” directed against the early Christians, see the
account of the martyrdom of Polycarp in Eus. #.£. iv. 15,
19: cf. 75. ix. 10, 12, map’ ᾧ ye (Maximinus) μικρῷ πρόσθεν
δυσσεβεῖς ἐδοκοῦμεν kal ἄθεοι καὶ παντὸς ὄλεθροι τοῦ βίου.
See also the Logion P Oxy I. 1 γεείοῦ ἐὰν ὦσιν [β΄ οὐκ]
ε[ἰσὶ]ν ἄθεοι.
ἄθεσμος.
An instance of this word, which in the NT is confined to
2 Peter (27, 317), may be quoted from the late P Oxy I. 1297
(vi/A.D.) where a man breaks off the engagement of his
daughter to a certain Phoebammon, because it had come to
his ears that the latter was giving himself over to ‘‘ lawless”
deeds—axykoévar σε παρεμβάλλοντα ἑαυτὸν ἐν τοῖς αὐτοῖς
ἀθέσμοις πράγμασιν.
ἀθετέω.
This verb, which isnot approved by the Atticists (frequent
in Polybius), occurs five times in the Pauline writings,
always with reference to things, except 1 Th 48 ὁ ἀθετῶν
οὐκ ἄνθρωπον ἀθετεῖ ἀλλὰ τὸν θεόν. In the LXX it repre-
sents no fewer than seventeen Hebrew originals. It appears
in the new Median parchment of B.c. 22, P Said Khan
2811, For its use in the papyri, cf. P Tebt I. 74°°
(B.c. 114-3) ἐν τῆι ἠθετημένηι ἱερᾷ, BGU IV. 1123"
(time of Augustus) ἀθετεῖν τῶν ὡμολογημένων, P Oxy IV.
808 (i/A.D.), ἠθέζτισται) of loans repaid and cancelled, 76.
VIII. 11208 (iii/A.D.) ἐξείσχυσεν τὰ βιβλείδια ἀθετηθῆναι,
‘*procured the failure of the petition” ; and in the inscrip-
tions, OG/S 44418 ἐὰν δέ τινες τῶν πόλεων ἀθετ[ῶσι] Td
σύμφωνον. This is fairly near the meaning suggested from
the LXX in Mk 6%, ‘‘ break faith with her,” by Abbott /od.
Voc. p. 322: see also Field WVo/es, p..30. The adjective is
found in P Amh 11. 6415: (A.D. 107) where certain officials
are described as ἀ]θέτους . . . κ[αὶ] μὴ ἀναλογοῦντας τὴν
ἐ[π]ιμέλειαν, ‘‘inefficient and incapable of doing their duties”
([ 44.) : cf. P Lond 2373 (c. A.D. 346) = (II. p. 291) τὸν ἐν
ἀθέτῳ σιτόκριθον, with reference to corn (wheat and barley)
rejected by the inspector as unfit for food.
ἀθέτησις.
The force of ἀθέτησις in Heb γ15, 9° is well brought out
by Deissmann’s reference (4S p. 228 f.) to the technical
legal formula in the papyri els ἀθέτησιν καὶ ἀκύρωσιν, as in
BGU I. 4415 (A.D. 102) τὴν δίια)γραφὴν els ἀθέτησιν καὶ |
ἀκύρωσιν, ‘the decree to be annulled and cancelled.” So
᾽ ,
αἰγιαλὸς
P Amh II. 1118 5. (a.p. 132), P. Tebt II. 207." (A.D.
198), P Said Khan 2>-14 (R.c. 22), etc.
ἄθλησις.
720 XIV. 1102 (Rome, ii/A.p.). CP Herm 119 verso iii. 18
(a rescript of Gallienus), εὐδοκίμων κατὰ τὴν ἄθληστιν]
γενομένων. Sy// 6865: (ii/A.D.) ἀξίως καὶ τοῦ Διὸς τοῦ ᾿Ολυμ-
πίου καὶ τῆς ἀθλήσεως. Other words of this family are well
evidenced. Thus OG/S 3397® (Sestos, ii/B.c.) τιθὲς ἄθλα
πάντων τῶν ἀθλημάτων, with ἀθλητής, ἀθλόφορος, etc.
ἀθροίζω. ?
OGIS 764° (c. B.C. 127) Td... ἀθρο[ισθὲν πλῆθος].
P Par 404? (B.c. 156) χρήματα ἠ]θροικότες. For the adjec-
tive see P Petr IT. xi(1)? (iii/B.c.) (= Selections, p. 8) ἀθροῦν,
“in a lump sum.” Cf. P Amh II. 79% (ii/a.p.) ἀθρόον
ἀργύριον. On its form see Cronert Wem. Herc., p. 166.
ἀθυμέω.
P Amh II. 377. [10 (B.c. 196 or 172) μὴ ἀθύμει. Ῥ Giss
I, 794i 4 (ii/A.D.) οὗ χ[άρι]ν odS[el]s ἀθυμεῖ πωλεῖν κτῆμα.
The substantive is found P Par 2215 (ii/B C.) τῷ δὲ μὴ ἡμᾶς
εἶναι σὺν αὐτῷ ὑπὸ τῆς ἀθυμίας μετήλλαχεν τὸν βίον. The
adverb ἀθύμως occurs in Sy// 226199 (iii/B.C.) πολλῶν ἐχόντων
a. καὶ παρεσκεασμένων ἐγλείπειν τὴν πόλιν.
ἀθῷος.
P Oxy II. 237%-2? (ii/a.D.) οἰ ὐ]δ[δ] τότε ἀθδος ἐσόμενος,
ἀλλὰ τοῖς τεταγμένοις ἐπιτίμοις ἐνεχόμενος, “ἀπ even so
he shall not escape his liabilities, but shall be subject to the
legal penalties”—a legal opinion quoted in the lengthy
Petition of Dionysia. An earlier example is afforded by
P Tebt I. 4478 (ii/B.c.) where certain precautions are taken
lest an assailant ἀθῶιος διαφύγηι, ‘‘should escape un-
punished.” Cf. Syd? 7905 (i/B.c) ἃ ἐὰν ὀμό[σω]σιν,
ἔστωσαν ἀθῷοι.
αἴγειος.
P Fay 107?
(ὦ δ. -a) τέσσαρα, ‘‘ carried off four goat skins.”
(A.D. 133) ὑφείλαντο δέρματα αἴγειαν
P Oxy II.
P Leid X*¥-9 (iii/iv A.D.) μιγνυμένη αἵματι alyelm For a
form αἰγικός, see P Grenf II. 511° (A.D. 143) ἀπέχειν
αὐτοὺς τιμὴν δερμάτων αἰγικῶν τεσσάρων. Also δέρματα
αἴγινα P Lond 2365 (A.D. 346) (-- 11. p. 291).
αἰγιαλός.
The word is common (MGr = ‘‘seashore”) ; but it may
be noted that in P Tebt I. 79 (c. B.c. 148) it refers to the
shore of Lake Moeris; in 26, 82 (B.C. 115) and 83 (late
ii/u.c.) to the shore of a marshy lake then covering the
neighbourhood of Medinet Nehds (see the editors’ note on
p. 346). So P Fay 82? (a.D. 145), P Tebt II. 308°
(A.D. 174). On the use of the term in Ac 27°9, see W. M.
Ramsay St Paul, p. 341, and Expositor V. vi. p. 154 ff.
P Fay 222 (iii/A.D.) is the beginning of a document ad-
dressed Φιλίππῳ αἰγιαλοφύλακι ᾿Αρσινοί[του]. We find
γῆ αἰγιαλῖτις mentioned in P Oxy VI. g18™ti 19 (1i/a.p.),
P Lond 9247 (a.p. 187-8) (=III. p. 134): Sir F. ἃ.
Kenyon renders ‘land on the border of the lake.”
,
Αἰγύπτιος
Αἰγύπτιος.
In P Lond 43° (ii/B.c.) (=I. p. 48) a mother con-
gratulates her son because he had been learning Αἰγύπτισ,
γράμματα, or the demotic speech: cf. P Tebt II. 291#
(A.D. 162) where a priest gives practical proof of his
qualifications by his knowledge of ἱε]οατικὰ [kal] Αἰγύπτια
yoop[par]a.
ἀΐδιος.
Syil 306 (ii/B c.—Delphi) ὅπως ὑπάρχῃ ἁ δωρεὰ εἰς
πάντα τὸν χρόνον ἀΐδιος. In OG/S 565: (iii/B.c., the
Canopus inscription of Ptolemy III.) it is ordained to pay
τιμὰς ἀϊδίους in all the temples to Queen Berenice, who
els θεοὺς μετῆλθεν shortly before. So 26. 248° (ii/B.C.,
Antiochus Epiphanes) τὰ καλὰ τῶ[ν] ἔργων els ἀΐδιομ.
μνήμην ἀνάγων. In 74. 3831 Antiochus I. of Commagene
(i/s.c.) claims περὶ δὲ ἱερουργιῶν ἀϊδίων διάταξιν πρέπουσαν
ἔποιησάμην. The phrase τ. ἀΐδιον χρόνον is common in the
inscriptions, e.g. Sy// 968 (iv/B.c.). The adjective has been
restored in the late P Lond 113® (vi/a.p.) (=I. p. 202)
τὴν ἀϊδί[α]ν ἰσχύν : otherwise we cannot quote papyri—
possibly the word was only appropriate to the stiffer language
of inscriptions.
αἰδώς.
We can supply no papyrus references for this expressive
word (1 Tim 25, Heb 12% MPa), but it is found in 3 Mac-
cabees and in Epictetus; also OG/S 5078 (ii/A.D.) (with
ἐπιείκεια). The verb occurs P Fay 12 (c. B.C. 103) οὐκ
αἰδεσθεὶς δὲ τοζῦτο], ‘‘so far from being abashed” (Edd.),
and often elsewhere: it is curious that Nageli (p. 57) should
make it absent from the papyri as from NT—a glance at
the indices would suffice. The adj. αἰδέσιμος and its ab-
stract -ότης came into common use in late times.
αἷμα.
An interesting parallel to the common Biblical phrase
αἷμα ἐκχέω, especially as it appears in Deut 19’ καὶ οὐκ
ἐκχυθήσεται αἷμα ἀναίτιον, is afforded by an inscription
found on a tombstone at Rheneia, containing a Jewish
‘‘prayer for vengeance,” Sy// 816°* (i/A.D.) ἐγχέαντας
αὐτῆς τὸ ἀναίτιον αἷμα ἀδίκως : see the full discussion in
Deissmann 2.42 p. 4231. For the use of αἷμα, as in Jn 11",
cf. P Lips I. 28! (a.p. 381) mp[d]s τὸ εἶναί cov vilo]y
γνήσιον καὶ πρωτότοκον ὡς ἐξ ἰδίου αἵματος γεννηθέντα σοι.
In P Leid C (verso) 119 (p. 118 —B.c. 161) two men appear in
a dream saying Πτολεμαῖος, λαβὲ to[is] χαλκοὺς τοῦ
αἵματος : they count out a purseful and say to one of the
Twins εἰδοὺ τοὺς χαλκοὺς Tod αἵματος. Leemans quotes an
opinion that this meant the price of a victim, and compares
Mt 27% In the sense of murder or blood-guiltiness it finds
modern support in the Pontic dialect (Thumb &Z, xxii.
p- 489), which is evidence for its place in the Eastern
Kovwg, apart from any Semitic influence.
αἱ μορροέω.
The noun occurs in BGU IV. 1026! (magical text,
iv/v A.D.) αἱμάροιαν lara:.—following a spell from Homer,
described as αἱμαροικόν (//. 1%). Thumb (/Z xxii.
13
“
αἱἰρεσις
p- 489) compares αἱματορροῦσα “hemorrhage” in MGr
(Rhodes).
αἶνος.
Syil 452" (c. B.c. 240, Epidaurus, in dialect) κατὰ τὸν
αἷνον τὸν τῶν ᾿Α[Γχαι]ῶν is explained by Dittenberger as a
““decree” of the Achaean Council. He compares 74. 306”
(ii/B.c.) μήτε κατὰ ψάφισμα μήτε κατ᾽ alvoy, the former
being a decree of the people, the latter of the Senate
(Delphi) ; and he cites Hesychius alvos* γνώμη, παροιμία,
παράδειγμα, ἔπαινος " kal ἡ χειοοτονία kal ψήφισμα.
αἰνέω.
Dittenberger, in his note on Sy// 835° (iv/B.c., Elatea)
[6 δᾶμ]ος aivet, observes that the use of the verb belongs to
the older language. But Plutarch has it occasionally ; and
in the LXX it is four times as frequent as ἐπαινέω, especially
in the sense of praising God.
αἵρεσις.
In Michel 1001-8 (Thera, c. B.C. 200) αἱρείσϑω τὸ
κοινὸν. . . ἄνδρας κτλ" kal ἐγγραφέτω kal τὰν τούτων
αἵρεσιν ὁ ἐπίσσοφος, the noun is the omen actionzs of
αἱρεῖσθαι, “choose.” The two meanings (1) anmzmus, sen-
tentia, and (2) secta, factzo, are both illustrated by Ditten-
berger in OG/S: for (1) he gives fourteen examples from
i/B.c. or earlier, for (2) only three of equal antiquity, viz.
176 τῆς ᾿Αμμωνίου αἱρέσεως, 178 similar (both from reign of
Ptolemy ΧΙ, ii/i B.c), and 442 (a senatus consultum of 1/B.C.
apparently) Σύλλ]ας αὐτοκράτωρ συνεχώρησεν [πΊ]όλ[εις
ὅπως ἰδί]οις τοῖς νόμοις αἱρέσεσίν τε ὦσιν. (Note the effect
of slavish translation from Latin ablative.) 2 Pet 21 is the only
NT passage assigned by Grimm to the first head, and there
the RV has a margin assigning it to (2). Herwerden cites
an inscription from Delphi of iii/B.c. (ΘΟ xx. p. 478) where
the word equals εὔνοια : ἐνεφάνισε τὰν αἵρεσιν, ἂν ἔχει ποτί
τε τὸ ἱερὸν καὶ τὰν πόλιν Cf. Nolerts-Gardner 55 (a
decree of the Senate and people) καὶ αὐτὸς δὲ Φαῖδρος
τὴν αὐτὴν αἵρεσιν ἔχων τοῖς προγογόνοις (/. προγόνοις)
διατετέλεκεν ἑαυτὸν ἄξιον παρασκευάζων τῆς πρὸ: τὸν
δῆμον εὐνοίας. The editors note that this sense οἱ αἵρεσις
“* propensus animus,” ‘kindly feeling towards a person,”
is very common in later inscriptions.
In the papyri the meaning seems generally ‘‘choice” : in
wills it is used = “" voluntas,” or ‘ disposition,” e.g. P Oxy
VI. 907! (A.D. 276) αἱρέσει τῇ ὑποτεταγμένῃ, ““ according to
the disposition below written.” Ρ Tebt I. 27° (B.c. 113)
ἐπὶ τὴν αἵρεσιν τῶν émvyevy[pjatwy shows the pure verbal
noun ‘‘ receiving,” and in P Oxy IV. 716” (A.D. 186) τὴν
ἀμείνονα αἵρεσιν διδόντι it isa ‘‘ bid” (at an auction) ; so
also BGU II. 6565 (ii/A.b.) προσερχέστωσαν (2.2. -θωσαν)
τοῖς πρὸς τούτοις ἕρεσειν (/.c. αἵρεσιν) διδόντες. Other
examples of the word are P Petr II. 1° τὴν τῶν ἀνθρώπων
αἵρεσιν, P Par 63-8 (c, B.C, 164) προαιρούμενος ἵνα
μετακληθῇς ἔτι πρὸς τὴν ἐμὴν αἵρεσιν, and BGU IV. 10708
(A.D. 218) εὐδοκοῦντα τῇ αἱρέσει τῆς ἐπιτροπῆς. P Tebt I.
289f- (B.c.114) comes nearest to the meaning (1)---καὶ κατὰ
τὸ παρὸν δ[ι]ὰ τῶν avad[opav] τῆι αὐτῆι αἱρέσει κεχρημένων,
which the editors render ‘‘ since they show the same behaviour
in their reports.” This use gives us a foretaste of the devel-
opment zz malem dtartem, producing “* factiousness” and
αἱρετίζω
then ‘‘heresy”’: cf. SyéZ 308% (ii/B.c.) γίνωνται δὲ καὶ
ἄλλοι {[mAlwral τῆς αὐτῆς αἱρέσεως. In Sy// 367" (i/A.D)
αἱρεσιάρχης means the chief of the profession (medical).
αἱρετίζω.
Syll 6332 (ii/A.D.) αἱρετίσαντος (το)ῦ (θ)εοῦ.
αἱρέω.
The middle usage of this word, which alone occurs in the
NT, may be illustrated from P Par 26°! (B.c. 163-2)
( = Selections, p. 18) ὑμῖν δὲ γίνοιτο κρατεῖν πάσης ἧς ἂν
αἱρῆσθε χώρας, P Lips I. 104!% (c. B.C. 96-5) περὶ ὧν ἂν
αἱρῆσθε γράφετέ por, P Oxy IIL. 489% (a will, A.D. 117)
καθ᾽ ὃν ἐὰν αἱρῶμαι [τρόπον], P Ryl 11. 15.345 (A.D. 138-61)
k]iptos γὰρ Sy τῶν ἰδίων οὕτως ἥρημαι διατέσθαι, P Tebt II.
31929 (Δ... 248) ὃ ἐὰν αἱρῆται, and so frequently. It is ἃ
sign of the gradual disappearance of the subtler meanings of
the middle, that so early as B.C. 95 we find ἐὰν αἱρῆτε and
ἐὰν αἱρεῖσθε used side by side for ‘‘if you like,” P Grenf II.
361418: see further Prolegomena, p. 159. For other uses of
the active cf. P Fay 3414 (A.p. 161) τὸ αἱροῦν ἐξ ἴσου,
‘equal instalments,” the same in 2. 9317 (A.D. 161), P
Oxy III. 502% (a.p.
δραχμὰς ἑκατόν, ‘the proportionate amount of the rent,
100 drachmae” (Edd.), BGU Il. 4052° (A.D. 348) πέπρακα
εἰς τὸ Epody (7. 6. αἱροῦν) μοι μέρος.
αἴρω.
For αἴρω, “raise,”
(ii/A.D.) ἄραι τὴν χεῖρα, and so 70. 607% 57.
for αἴρειν χεῖρας may be specially noted, the Alexandrian
inser. in Predsigke 1323 (ii/A.D.): θεῷ ὑψίστῳ καὶ πάντων
ἐπόπτῃ Kal Ἡλίῳ καὶ Νεμέσεσι αἴρει ᾿Αρσεινόη ἄωρος
τὰς χεῖρας. The inscr. is heathen, but has striking simi-
larity to the Jewish prayer for vengeance on which
Deissmann comments in ZAZ p. 423 ff. : is its thought
partly due to Jewish suggestion? In P Fay 103% (iti/A.D.)
payment is allotted to the bearers of a corpse—tois ἠρκάσι
“lift up,”? as in Rev τοῦ, cf. Syd/ 807%
One passage
(4-601) αὐτόν : cf. P Grenf 11. 77° (iii/iv A.D.) ( = Se/ec- |
tions, p. 120). In a magical formula of iii/A.D. instruc-
tions are given to take twenty-nine palm leaves, on whicn
the names of the gods have been inscribed, and then
—épe (= alpe) κατὰ δύο δύο, ‘‘Jift them up two by two,”
P Oxy VI. 8861 ( = Selections, p. 111). A good parallel to
ταῦτα ἐκ Tov pléjofov]. Jn 19!° ἄρον, ἄρον, σταύρωσον
αὐτόν may be illustrated from a strangely incongruous
source, the well-known school-boy’s letter, where the boy’s
mother is represented as saying—avacratot με’ Gppov αὐτόν,
(= Selections, p. 103): cf. Syl? 737% (ii/a.D.) ἐὰν δὲ
ἀπειθῇ, αἰρέτωσαν αὐτὸν ἔξω τοῦ πυλῶνος. A parallel of
a different kind is found in the defixio from Cnidus, Avacoé-
—which the editor should not (p. 559) assign to aipety !
In the curious nursery alphabet, P Tebt II. 278 (early i/a.v.)
αἴρειν is used six times for stealing (a garment). So in the
passive BGU IV. 120118 (A.p. 2) εὕροσαν τὸν στροφέα τοῦ
ἑνὸς μέρους [τ]ῆς θύρας ἠρμένον χ[ε]ρσείν. The use is
common. With εἰς it can express ‘‘removing to” a place,
as P Tebt 11. 308® (a.p. 174)—a man has paid for 20,000
164) τὰς aipotoas τῶν ἐνοικίων |
14
airy pos
papyrus stalks ‘t which he has had transported to Tebtunis
by Heracleides ” (εἰς T. ἄρας διὰ “H.). The classical use of
the middle may be seen in P Lond 8545 (i/ii a.p.) (= ΠΙ.
p- 206, Sevections, p. 70) ἀράμενος ἀνάπλο[υν], of a tourist
going up the Nile. To Wetstein’s parallels for Lk 197%
αἴρεις ὃ οὐκ ἔθηκας C. Taylor (/7S ii. p. 432) adds the
Jewish precepts quoted by Philo (Mangey II. 629) ἅ τις
παθεῖν ἐχθαίρει μὴ ποιεῖν αὐτόν, ἃ μὴ κατέθηκεν μηδ᾽
ἀναιρεῖσθαι, and Plato Legy. xi. (913 C) κάλλιστον νόμων
διαφθείρων καὶ ἁπλούστατον Kal οὐδαμῆ ἀγεννοῦς ἀνδρὸς
νομοθέτημα, ὃς εἶπεν' “A μὴ κατέθου μὴ ἀνέλῃς In MGr
only as compounded, παίρνω = ἀπαίρω.
αἰσθάνομαι.
This verb, in NT only Lk 9%, is asserted by Nageli
(p- 57) to be absent from the papyri. This is a still more
remarkable oversight than that noted under αἰδώς. A few
examples will suffice. P Eleph 13° (B.c. 223-2) ἐχάρην ἐπὶ
τῶι pe αἰσθέσθαι τὰ κατά oe, P Oxy III. 472° (c. A.D. 130)
οὔτ᾽ ἔφη πρός τινα αἰσθέσθαι οὐδενός (‘‘ noticed anything”),
BGU 11. 3γ2.:16 (Α.Ὁ. 154) ἴστωσαν [μ]ὲν tlolv... ἐκ
ταύτ[ η9] τῆς αἰτ[ίας ἔ]τι κατεχόμενον α[ἰσ]θήσεσθαι τῆς
τοῦ μεγίστου Αὐτοκράτορος εὐ[μ]εν[ εἰ]ας (see Chrest. I.
p- 33), 22. 417% (ii/iii A.D.) αἰσθόμε(νον) τὴν τοῦ καιροῦ
πικρίαν (note the accus. in a vernacular document), 2d.
5311. 19 (ii/A.D) α[ἰ]σθόμενος πῶς pe φιλεῖς, and an ostrakon
in Archiv vi. p. 220 (iii/B.C.) ἀπόστειλον Tots ὑπογεγραμ-
μένοις Tas πεταλίας κρυφῆι kal μηθεὶς αἰσθανέσθω. but it
is hardly necessary to go on to the other five or six volumes
in which the index contains this verb. It survives in MGr.
αἴσθησις.
P Leid Wiv-44 πάσαις ταῖς αἰθήσεσι, Wiinsch AP
18% (ΠῚ A.D.) τούτους ἀναθεμα[τ(]ζομεν᾽ σῶμα, πνεῦμα,
ψ[υ]χήν, [δι]άνοιαν, φρόνησιν, αἴσθησιν, ζοήν, καρδίαν, and
z). 4°° (iii/A.D.) βασάνισον αὐτῶν τὴν διάνοιαν, τὰς φρένας,
τὴν αἴσθησιν. Prof. H. A. A. Kennedy, following Klopper,
quotes a good passage from Hippocrates to illustrate Phil
1°:—de Of. Med. 3 A καὶ τῇ ὄψι καὶ τῇ ἁφῇ Kal τῇ ἀκοῇ
καὶ τῇ ῥινὶ καὶ τῇ γλώσσῃ καὶ τῇ γνώμῃ ἔστιν αἰσθέσθαι.
αἰσθητήριον.
For this word (Heb 5") see Linde, fic. p. 32, who cited
Epicurus, Aristotle, etc., but shows that it came into the
vernacular.
αἰσχροολογία.
BGU III. 909! (a.p. 359) πολλὰς ἐ[σ]χρολογίας εἰς
πρόσωπόν μου ἐξειπών. A literary citation is P Oxy III.
41078 (Doric, iv/B.c.) τὸ δὲ φεύγεν τὰς αἰσχρολογίας με-
γ[αλ]οπρεπὲς καὶ κόσμος λόγω, “the avoidance of abuse
is a mark of high-mindedness and an ornament of speech”
(Edd). The adj. is generally associated with foul or filthy
rather than abusive speaking in Col 38: cf. Didache 535,
where after a warning against ἐπιθυμία the Christian is
counselled to be μηδὲ αἰσχρολόγος μηδὲ ὑψηλόφθαλμος
(‘Sone who casts lewd eyes”: cf. 2 Pet 213) ἐκ γὰρ τούτων
ἁπάντων μοιχεῖαι γεννῶνται.
αἰσχρός.
BGU IV. 1024 Vii. 20 (ji/iii A.D.), where a judge says toa
scoundrel ἀπέσφα[ξ]ας γυναῖκα, Διόδιμε, αἰσχρῶς, P Tebt
αἰσχύνη
I. 2459 (B.c. 117) αἰ]σχρά without context, 2ό. II. 2764
(ii/iii A.D.—an astrological work) ἀπὸ αἰσχρᾶς περιστά-
[σεως Ὁ] ‘San unfavourable position.” The word is not
common, and is peculiar to Paul in NT.
αἰσχύνη.
In P Eleph 1° (a marriage contract, B.C. 311-10) (= Sedec-
tions, p. 2) provision is made that if the bride κακοτεχνοῦσα
ἁλίσκηται ἐπὶ αἰσχύνηι τοῦ ἀνδρός, “shall be detected
doing anything wrong to the shame of her husband,” he
shall be entitled to take certain steps against her: cf. P
Gen 21" (ii/B.c.) (us completed, Avchiv iii. p. 388) μηδ᾽
aifo]xtvev Μενεκράτην ὅσα φέρει ἀνδρὶ aicxivnv—the
same formula in P Tebt I. 104° (B.c. 92). So P Par 47%
(c. B.C. 153) (= Selections, p. 23) ὑπὸ τῆς αἰσχύνης, ‘for
very shame,” P Oxy III. 47178 (ii/A.D.) ἅπαξ yap ἐν ἔθει
τῆς οα[ἰσ]χύνης γενόμενον, ‘for when once accustomed to
his shame.”
αἰσχύνομαι.
P Par 4955 (B.C. 164-58) ὁ δέ, φαίνεται, τὴν ἡμέραν
ἐκείνην ἀσχοληθείς, ἤσχυνται συμμεῖξαί por: we may either
suppose φαίνεται parenthetical or emend ἠσχύνθαι. Zi. 38
οὐκέτι ἥκει πρὸς ἐμὲ αἰσχυνθείς, Sy// 80212 (iii/p.c., Epi-
daurus) αἰσχυνόμενος S[& ἅτε] καταγελάμενος tm[d] τῶν
ἄλλων. For the active (not in NT) see P Oxy III. 4974
(early ii/A.D.) αἰσχύνειν Θέωνα, P Gen 2111, as quoted
under αἰσχύνη.
αἰτέω.
The ordinary meaning of this word ‘‘to make a request,”
““to ask for something” is borne out by the papyri, e.g.
P Fay 109} (carly i/A.D.) αἴτησον Σάραν τὰς τοῦ (δραχμὰς)
uB, ‘‘ask Saras for the twelve (silver) drachmae.” In ἐῤ.
121. (c, A.D. 100) it is construed with the accusative of
the thing and παρά, τὸ δέρμα τοῦ μόσχου οὗ ἐθύ[σ]αμεν
αἴτησον παρὰ τοῦ] κύρτου βυρσέως, “ask the hunch-
backed tanner for the hide of the calf that we sacrificed ”
(Edd.): cf. Ac 3%. See further σοῦ. ἐρωτάω, and for the dis-
tinction between active and middle Pvo/eg., p. 160f. If the
middle connotes a greater degree of earnestness, it is natural
that it should be more frequent than the active, as for
example in the phrases αἰτούμενος λόγον SyA@ . . . (P Hamb
I, 65 (A.D. 129), αἰτούμενος... ὀνόματα... δίϑομει (GU
I. 91° a.p. 170-1), and see the list of passages in the index
to Sy// (iii. p. 245). The verbal occurs negatived in P Ryl
IT. 1634 (A.D. 139) γῆς κατοικικοῦ ἀναιτήτου, “not subject
to demand ’’ (Edd.—see the note on 1645).
αἴτημα.
Syl 418% (iii/A.D.) οὐδεὶς ἡμεῖν ἐνόχλησεν οὔτε ξενίας
(αἰτή)ματι οὔτε παροχῆς ἐπιτηδείων. For αἴτησις see
P Oxy I. 567% (a.p. 211) διέγραψα δὲ τὸ ὡρισμένον τῆς
αἰτήσ[εω]ς τέλος : “1 have paid the appointed tax for
making such a request ” (Edd.) : the word is fairly common.
aitia.
P Petr IIT. 53 (7) (iii/B.c.) ἀπέσταλται εἰς ᾿Αλεξανδρείαν
15
πρὸς αἰτίαν ὑπὲρ ἧς [ἀπ]ολογίζεται ἀ[λΊλ᾽ οὐ τυχὼν ἐπι- Ϊ
δείξειν (Ὁ for -δεῖξαι) [π]ρὸς βίαν ἔχεται, ‘“‘he was sent to
py)
ALTL@ Ua
defence ; but since he did not succeed in clearing himself
he is forcibly detained” (Edd.). So BGU I. 2673(a.p. 199)
τοῖς δικαίᾳ [ν] αἰτ[(]ν ἐσχηκόσι, and so identically P
Strass I. 22° (iii/A.D.)—it was a legal formula. Note
P Ryl IL. 1447* (A.D. 38) ἐτόλμησεν πθόνους (= φθόνου)
μοι ἐπαγαγεῖν αἰτίας τοῦ μὴ ὄντος, ‘to bring baseless
accusations of malice” (Edd.). In 2. 63" (iii/A p.—an
astronomical dialogue) tis δὲ ἡ αἰτία τούτων [τ]ῶ[ν]
[εἰδώλων (‘* What is the cause of these images ?”—Edd.)
we might possibly render ‘‘ case ” :
‘“What is the meaning?” If so, it comes fairly near
Mt 197° εἰ οὕτως ἐστὶν ἢ αἰτία τοῦ ἀνθρώπου μετὰ τῆς
γυναικός. Cf. P Par 4957 (B.C. 164-58) εἴπερ οὖν ἐστὶν αὕτη
ἡ αἰτία. A more general use in P Hib I. 437 (B.c. 261 (260))
ἵνα μὴ αἰτίας ἔχῃς, ‘lest you be blamed.” ῬΡ Giss I. 4οἱ" 2
(A.D. 212) joined with A[.B]é\Aov[s] in the sense of gzere//ae
(Ed.). The more ordinary meaning ‘reason, excuse,”
like Mt 19%, etc., hardly needs illustration, but cf. BGU I.
1367" (A.D. 135) κατὰ ταύτην [τὴν αἰτίαν, P Oxy III. 472°
(c. A-D. 130) εἶχεν μὲν οὖν αἰτίας, and frequently in the
inscriptions, e.g. A/échel 45614 (ii/B.c.) διὰ ταύτας τὰς
αἰτίας. BGU IV. 12057 (8.6. 28) τὴν αἰτίαν τοῦ φακοῦ
has an insufficiently clear context. ἤάνευ αἰτίας, sze caussa,
appears in PSI 417° (iv/a.D.).
Prof. Hunt paraphrases
3) 66
αἰτιάομαι.
In Rom 3° D*G ἠτιασάμεθα is read for προῃτιασάμεθα of
the printed texts: cf. P Tebt I. 3519 (B.c. 111) παρὰ ταῦτα
ποιῶν ἑαυτὸν αἰτιάσεται, “᾿
will render himself liable to accusation,” and OG/S 484°°
(ii/aA.D.) ἠτιάθησαν. In P Oxy VII. 10325! (a.p. 162)
τὸν ὑπηρέτην αἰτιᾷς, we have an abnormal active. The
verb is not uncommon.
any one disobeying these orders
αἴτιος.
For the absolute use = ‘‘ guilty,” cf. BGU II. 6512°
(A.D. 192) and P. Flor I. οὐδέν (a.p. 255) πρὸς τοὺς φανη-
σομένους αἰτίους : so P Tebt II. 330! (ii/a.p.) πρὸς τὸ
φανέντος τινὸς αἰτ[ίο]υ péviv μοι τὸν Ady[oly, ‘if any one is
proved to be the culprit, he may be held accountable to me”
(Edd.), 74. 333! (A.D. 21€), etc. A more neutral sense,
“responsible,” occurs three times in the Revenue Papyrus
(B.c. 259-8), where sundry officials ‘‘ shall, each of them
who is responsible (ἕκαστος τῶν αἰτίων), pay a fine to the
Treasury,” if on inspection it appears that the proper acreage
has not been sown. It is used wholly 27 donam partem in
Heb 5°, with which cf. Diodorus Siculus iv. 82 αἴτιος éyé-
veto τῆς σωτηρίας. For the dependent genitive cf. also
Syll 737°° (ii/A.D.) ὃ αἵτιος γενόμενος τῆς μάχης. The
Lukan use of the neuter = ‘‘ cause,” shading into ‘ crime,”
may be illustrated from P Hib I. 7338 (B.c. 243-2) ὅπως
εἰδηις εἶναι] αἴτιον Tod μὴ γενέσθαι τῶι Δω[ρίωνι ἀπόδοσιν
τὴν] Π]Πάτρωνος βίαν, “the reason. . . is the violence of
P.” (Edd.).
αἰτίωμα.
So in Ac 257 (all uncials), hitherto without external
parallel: the confusion between -aw and -ow forms recalls
ἡσσᾶσθαι and (Ion.) ἑσσοῦσθαι. It is now supported by
P Fay 1118 (A.D. 95-6) ( = Sedections, p. 66) ὁ [ὀν]ηλάτης
Alexandria to meet a charge against him and make his | Td αἰτίωμα περιεπύησε, ‘the donkey-driver shifted the
αἰφνίδιος
blame from himself.” The generally illiterate character of
the document somewhat discounts the value of its evidence.
αἰφνίδιος.
The adverb occurs in P Fay 12374 8. (c. A.D. 100),
an uneducated letter — alpvi8([.Jws (with a letter erased)
εἴρηχεν ἡμῖν σήμερον : cf. Sy// 324° (i/B.c.) αἰφνίδιον
σ(υ)μφορὰν θεασάμενος, also 26. 3207 αἰφνιδίως ἐπιβαλόν-
tos and OG/S 33015 (ii/B.c.) ἐκ τῆς αἰφνιδίου περιστάσεως.
αἰχμαλωτίζω.
Syll 3487 10. (Cyzicus, i/B.c.) ὃν αἰχμα]λωτισθέντα ἐκ
“Λιβύης... [ὅ]τι ἠχμαλώτισται Μᾶρκος. Phrynichus (ed.
Lobeck, p. 442) characterizes the verb as ἀδόκιμον (7. ε.
good vernacular !).
αἰχμάλωτος.
The word is found in P Lille I. 38° (after B.c. 241-0)
αἰχμαλώτοις els τὴν γινομένην σύνταξιν "] In their note
the editors think that the reference is to certain prisoners
brought from Asia by Philadelphus (cf. P Petr II. 29(4)*
to some of whom a regular ‘‘allowance” or ‘‘ grant”
(σύνταξις) may have been made. Dittenberger’s indices
show seven inscriptions in $y/< and one in OG/S containing
the word, all in the Hellenistic period. For the subst. see
Michel 965° (beginning ii/8B.C.) ἔϊσωισεν ἐκ τῆς αἰχμαλωσίας.
amy.
Magn 180°". (ii/A.D.) μόνος τῶν ἀπ᾽ αἰῶνος νεικήσας
᾿Ολύμπια, etc.—the athlete is claiming to have made a
record: cf. the description of a certain ἀρχιερεὺς τῶν θεῶν in
Syll 3638 (i/A D.), as διὰ βίου πρῶτον τῶν ἀπ᾽ αἰῶνος, and
26. 68638 (ii/A.D.) ἣν μόνος ἀπ᾽ αἰῶνος ἀνδρῶν ἐποίησεν. LP
Oxy I. 33}: (ii/A.p.) θεωρήσατε ἕνα ἀπ᾽ αἰῶνος ἀπαγόμενο]ν,
“behold one led off to death,” literally ‘* from life.” Μίπης
Tos PE 1. 22% τῶν am αἰῶνος. Preisigke 1105 (i/A.D.) ἐπ᾽
ἀγαθῷ εἰς τὸνι (/. Tov) αἰῶνα. P Giss 1. 1319 (1i/A.D.) ὅπω [9]
πλουτή[σ]ῃς εἰς αἰῶ[να] ““ for the rest of your life.” P Oxy I.
41 (ili/iv A.D.) isacurious report of a public meeting at Oxy-
rhynchus, punctuated with cries of Αγουστοι κύριοι εἰς τὸν
αἰῶνα, ‘the Emperors for ever !” : cf. OG/S 515°° (iii/A.D.)
Succlam(atum) est: tsata[va] with Dittenberger’s note. So
Syil 376° (i/a.D.) Διὰ ᾿Εἰλευθερίῳ [Népwv]e εἰς aidva: also
Magn 1397 (i/B.c.) εὐεργέτην δὲ [γ]εγονότα τοῦ δήμου κατὰ
πολλοὺς [τ]ρόπους πρὸς τὸν αἰῶνα, OG/S 38344 (1}8.6.}) εἰς τὸν
ἄπειρον ai@va—passages which are sufficient to show how
thoroughly ‘‘Greek” the prepositional combinations with
αἰών «τε. Reference should be made to Sy// 757 (i/A.D.), an
interesting inscription dedicated to Αἰών asa deity. For αἰών
= period of life, cf. Sy/Z 3645 (A.D. 37) ὡς ἂν τοῦ ἡδίστου
ἀνθρώποις alavo(s) viv ἐνεστῶτος. On the Rosetta stone,
OGIS 90 (8.6. 196), Ptolemy V is described as αἰωνόβιος :
cf. P Lond 319 (B.c, 146 or 135) (=I. p. 46) ἐπὶ βασιλέως
alwyoBlov. So P Giss I. 367° (B.c. 161) βασιλεύ(οντος)
αἰωνοβίο(υ) of Ptolemy Philometor. See below on αἰώνιος,
where also there are remarks on etymology.
> 7
αἰώνιος.
Without pronouncing any opinion on the special meaning |
which theologians have found for this word, we must note
that outside the NT, in the vernacular as in the classical
16
> ,
axadapoia
Greek (see Grimm-Thayer), it never loses the sense of
perpetuus (cf. Deissmann &S p. 363, LAZ p. 368). It is
a standing epithet of the Emperor's power: thus Cagnat
IV. 144° t.at.otkoy of ‘liberius, BGU I. 176 τοῦ αἰωνίου
κόσμου of Hadrian. From the beginning of iii/A.D. we have
BGU LI. 362' 2 © ὑπὲρ σωτηριῶν καὶ aiw[viov] διαμο[νῆ]ς
τοῦ κυρίου ἡμῶν Avrtoxpa[topos] Σεουήϊρου ᾿ΑἸντωνίνου.
Two examples from iv/A.D. may be quoted addressed to the
Emperor Galerius and his colleagues: ὑμετέρῳ θείῳ kal
αἰωνίῳ [νεύματι], and [ὑπὲρ] τῆς αἰωνίου kal ἀφθάρτου
βασιλείας ὑμῶν, OG/S 569°° *4 Ultimately it becomes a
direct epithet of the Emperor himself, taking up the succession
of the Ptolemaic αἰωνόβιος (see above under αἰών sub fin).
The earliest example of this use we have noted is BGU IV.
1062” (A.D. 236), where it is applied to Maximus: so in P
Grenf II. 67”, ayear later. (In both the word is said to be very
faint.) P Lond 2339 (=II. p. 273) παρὰ τῆς θιότητος τῶν
δεσποτῶν ἡμῶν αἰωνίων Αὐγούστων, referring to Constantius
and Constans, is the precursor of a multitude of examples of
the epithet as applied to the Christian Emperors. The first
volume of the Leipzig Papyri alone has twenty-seven
instances of the imperial epithet, all late in iv/A.D. Even
in BGU I. 303? (A.D. 586) and 26. 309% (A.D. 602) we
have still τοῦ αἰωνίου Αὐγούστου (Maurice). In Sy// 757!”
(i/A.D.—see under αἰών) note θείας φύσεως ἐργάτης αἰωνίου
(of Time). νὰ 74018 (iii/A.D.) joins it with ἀναφαίρετον.
P Grenf II. 711! (iii/A.D.) ὁμολογῶ χαρίζεσθαι ὑμῖν χάριτι
αἰωνίᾳ Kal ἀναφαιρέτῳ is a good example of the meaning
perpetuus ; and from a much earlier date (i/B.c.) we may
select OG/S 3838 Σ᾿ (a passage in the spirit of Job 1924) :
᾿Αντίοχος . - - ἐπὶ καθωσιωμένων βάσεων ἀσύλοις γράμμασιν
ἔργα χάριτος ἰδίας εἰς χρόνον ἀνέγραψεν αἰώνιον. Add
BGU IL. 5311: 2° (ii/A.p.) ἐὰν δὲ ἀστοχήσῃς [αἰωνίαν
μοι λοίπην (7. 6. λύπην) [π]αρέχιν μέλλις. In his Index to
OG/S Dittenberger gives fourteen instances of the word.
The etymological note on αἰών in Grimm-Thayer, though
less antiquated than usual, suggests the addition of a state-
ment on that side. Αἰέν is the old locative of αἰών as αἰές is
of alas (acc. αἰῶ in Aeschylus), and αἰεί, ἀεί of *aiFov (Lat.
aevum), three collateral declensions from the same root. In
the Sanskrit gz and its Zend equivalent the idea of /z/e, and
especially dong /ife, predominates. So with the Germanic
cognates (Gothic azws). The word, whose root it is of course
futile to dig for, is a primitive inheritance from Indo-Ger-
manic days, when it may have meant “long life” or “‘old
age”—perhaps the least abstract idea we can find for it in
the prehistoric period, so as to account for its derivatives.
In general, the word depicts that of which the horizon is
not in view, whether the horizon be at an infinite distance, as
in Catullus’ poignant lines—
Nobis cum semel occidit brevis lux,
Nox est perpetua una dormienda,
or whether it lies no farther than the span of a Ceesar’s life.
ἀκαθαρσία.
In a literal sense the noun occurs in a formula used in
agreements for renting houses, which the tenant undertakes to
leave in good condition. Thus P Oxy VIII. 112828 (a.p. 173)
παραδότω τοὺς τόπους καθαροὺς ἀπὸ κοπρίων καὶ πάσης
ἀκαθαρσίας : 20. VI. 912° (A.D. 235), BGU II. 393}Ὁ
(A.D. 168) dv[ev] ἀκαθαρσία[ς], P Lond 21628 (A.D. 94)
ἀκάθαρτος 17
(=II. p. 187), P Lips I. 1619 (a.p. 138) where ἀπό stands
without καθαρούς (see under ἀπό). Vettius Valens, p. 219,
has it in conjunction with κιναιδία : Kroll takes it as ‘‘ ozs
impuadicitia (?).”
ἀκάθαρτος.
The adjective is found in a moral sense of an unclean
demon in the long magical papyrus P Par 5741°38 (= Se/ec-
tions, p. 113). It occurs in the correspondence of the
architect Cleon (B.c. 255-4), P Petr II. 4, (3)§ (p. [8]),
εἰλήφαμεν δὲ τοῦ ἀκαθάρτου kal τὸ [. . ., where the
ganger Apollonius seems to be writing about a supply of
iron for quarrymen, but the mutilation prevents our deter-
mining the reference. Vettius Valens, p. 761, has πάθεσιν
ἀκαθάρτοις kal παρὰ φύσιν ἡδοναῖς, where the ethical sense
is completely developed : half way comes Sy// 6338 (ii/A.D.
according to Michel), where a Lycian named Xanthus
dedicates a shrine to Mén Tyrannus and says καὶ [μηθένα]
ἀκάθαρτον προσάγειν " καθαριζέστω δὲ ἀπὸ o(k)dpSwv καῇ
Xotpéwy] κα[ὶ γ]υναικός --ἴῃξ impurity is ritual.
ἀκαίρως.
The well-known letter of a prodigal son, BGU III. 84614*
(ii/A.D.) ( = Selections, p. 94) has the adverb ἀκαιρίως πάντα
σοι διήγηται, ‘unseasonably related all to you.” For the
adjective cf. Sy// 7301 (ii/B.c.) at λίαν ἄκαιροι δαπάναι.
The derived noun appears in P Par 63** 356 (B.c. 165)
διά τε τὴν περιέχουσάν pe (/. με) κατὰ πολλοὺς τρόπους
ἀκ[αι]ρίαν.
ἄκακος.
BGU IV. τοῖσι δ (A.p. 222-3) λ[άχαν7ον νέον νέον κα-
θαρὸν ἄδολ(ον) . [. . &]kak[ov] must have a passive sense
“‘undamaged.” So P Oxy I. 142° (A.D. 534), a similar
formula. For & = “simple” rather than ‘‘innocent” in
Rom 1618, see the quotations from Wetstein recalled by
Field Notes, p. 166.
ἄκανθα.
In P Oxy III. 646 (time of Hadrian) a legacy includes
κλείνη ἀκανθίνη, z.e. a couch made of acantha-wood (Herod.
ii. 96, Strabo 175). Sir F. G. Kenyon (P Lond I. p. 140),
calls it ‘‘the Egyptian acacia from which gum arabic is
obtained, and whose branches were in early times used
for boat-building.” Its pods are mentioned in P Leid X
(iii/iv A.D.), a long list of chemical prescriptions : J. 35
(p. 237) ἀκάνθης κεράτια. The name, or derivatives of it, may
be seen in P Lond 214}8 8. (a.p. 270-5) (ΞΞ 11. p. 162), 16.
1177277 (a.D. 113) (=TIII. p. 186), P Oxy I. 121‘ (iii/a.p.),
7b. VI. 9091? (A.D. 225), 26. VIII. 11125 (A.D. 188), P Flor
I. 50% (A.D. 268), etc. This evidence isolates further the
word as used in Mark and John (Isa 341%) ; but the meaning
there is not shaken We need not discuss the identification
of ἄκανθα, ἄκανθος (so MGr ἀγκάθι, Pontic ἀχάντι, thorn”),
and the derived adjective, as occurring in Egypt: in the
NT the exact nature of the thorny plant indicated is in-
determinate : see Zzc. Bzb/. 5059 f.
ἄκαρπος.
The adj. may be cited from P Oxy I. 535 (a.p. 316)
ὅθ[εν] ἐφῖδον τὴν περσείαν ἄκαρπον οὖσαν πολλ[ῶ)ν ἐτῶν
Part I.
’ ,
ακαταστατος
διόλου ξηραντῖσαν. For the subst. see Sy// 420% (i/a.p.)
διὰ τὰς γενομένας eblet]ns ἀκαρπίας τῶν ἐλαιῶν.
ἀκατάγνωστος.
To illustrate this NT ἅπ. εἰρ. (Tit 257} Deissmann (8.5
p- 200f.) cites from the inscriptions a sepulchral epitaph
CIG 1971 4° (Thessalonica, A.D. 165), where the word is
applied to the deceased, and a similar usage in an inscription
at Rome /GS/ 2139 (date?) (ἄμεμπτος, ἀκατάγνωστος),
also a deed of tenure from the Fayiim, BGU I. 308% (Byz.)
(= Chrest. 11. 278) ἐπάναγκες ἐπιτελέσωμεν τὰ πρὸς
τὴν καλλιεργίαν τῶν ἀρουρῶν ἔργα πάντα ἀκαταγνώστ[ως].
Add P Oxy I. τ4015, P Lond 113} ( =I. p. 209), P Grenf
T. 5776 and 16. 584 (all vi/A.D.) : also P Giss I. 56! (vi/a.p.)
where the editor cites similar expressions, such as ἀκατα-
φρονήτως, ἀναμφιβόλως. Nageli (p. 47) compares εὐκατά-
γνωστος in P Tor I. 1%4i 1 (ji/B.c.).
ἀκατάκριτος.
This word has hitherto been found only in Ac 16%7, 2235,
and though ‘‘uncondemned” (AV, RV) is its natural
meaning, this does not suit the context. Accordingly
Blass thinks that it may there = Attic ἄκριτος, which can be
used of a cause not yet tried. See also Ramsay St Paul,
p- 225, where it is pointed out that Paul in claiming his
rights would probably use the Roman phrase ve zzcognztta,
“‘without investigating our case,” and that this was
inadequately rendered by the Lucan ἀκατάκριτος.
ἀκατάπαστος.
For the genitive construction after this neuter adjective in
2 Pet 214 ἀκαταπάστους ἁμαρτίας, cf. such examples from
the papyri as P Tebt I. 1248 (c. B.c. 118) ἀσυκοφαντή-
(τους) καὶ ἀδιστάστους ὄντος πάσης αἰ[τ]ίας, BGU III.
9707! (A.D. 177) τῆς εἰς ἅπαντας εὐεργεσίας... ἀβοήθητος:
see Proleg. p. 235. In view of the common vulgar change of
av to ἃ (as in “Ayovoros, ἀτός, etc.—see /roleg. p. 47)
it is not improbable that ἀκατάπαυστος may be the word
intended, so that the mass of the MSS. have glossed cor-
rectly. Prof. Thumb suggests that the influence of ἐπάην
may have affected the form. For this word cf. PSI 2882
(ili/iv A.D.—magic) ἔρωτι ἀκαταπαύστῳ.
ἀκαταστασία.
A literary citation for this Stoic word may be made from
P Grenf I. 14 (ii/B.c.), the Erotic fragment, where the faith-
less lover is called ἀκαταστασίης εὑρέτης. See also the
astrolegical papyrus published in Archiv i. p. 493 f. τῆς
συ[μβ]ίου σῆς ἀκαταστασί[αν] (1. 25 f.). It occurs nearly
a dozen times in Vettius Valens, coupled with πλάνη καὶ
ἀλητεία (p. 418), ἀνωμαλία (p. 4418—one MS.), στάσις,
ἔχθρα, συνοχή, κρίσις, ταραχή, etc.: it several times has
οἰκείων dependent on it. The verb ἀκαταστατέω also occurs
three times. That the astrologers had so thoroughly domestic-
ated it does not prove that Paul, James and Luke were
using a word of the higher culture.
ἀκατάστατος.
Auaollent no. 4 (6)}}3 (a curse on a leaden tablet from
Cnidus) ἀνατίθημι Δάματρι kal Κόραι τὸν τὴν οἰκία(ν) μου
ἀκατά[σ]τατον ποιοῦ(ν)τα. The date (af. zt. p. 5) is given
as B.C. 300-100, though the series may be later (Newton).
3
4 ἢ
ακεραιὸς
ἀκέραιος.
Syll 210! (iii/B.c.) τὴν χώραν ἀκέραιον.
(A.D. 232) (= Chrest. I. p. 64) .. .] αὐτῷ τὸ πρᾶγμα
ἀκέραιον ὡς ἦλ[θεν . .. In PSI 865 (A.p. 367-75) a man
named Aurelius Sneus is bailed out of prison on certain
conditions, ἀκέραιον Kal ékro[s] φυϊλακῆς ἀ]ναδοθέντα.
Much earlier comes an instance of the adverb, in BGU IV.
120847 (B.c. 27-6) ἐξηγήϊσατό μοι ἀκεραίως an outrage
(ὕβρις) set forth in the petition which these words close. It
is associated with downs in 7G III. 1418 (ii/A.p.), and in a
Delphian inscr. of ii/B.c. (BCH xxvii. p. 109%) πρᾶγμα a. =
οὐ κεκριμένον. Cronert, to whom these two passages are
due, cites also 7G XIV. 9517! (Rome, B.C. 78) els ἀκέραιον
ἀποκαθιστάναι = 77 tnlegrum restituere. In P Lips 1. 13"
(A.D. 366) ἀἸκεραίων ὄντων καὶ ἀκινδύνων is applied to a
loan, in the promise to pay interest. (MGr ἀκέριος.)
P Par 6giil 28
ἀκλινής.
This NT ἅπ. εἰρ. (Heb 108) occurs in a petition (v/A.D.)
of stilted style but far from accurate: P Oxy VI. 904° ταῖς
ἀκλεινεῖς (/. -ἐσιν) ἀκοαῖς τῆς ὑμετέρας ἐξουσίας, ‘‘ the
impartial ears of your highness.”
ἀκμάζω.
In his famous speech at Corinth, announcing freedom to
the Greeks, Nero expresses regret that it had not been in
his power to offer it ἀκμαζούσης τῆς “Εἰλλάδος, so that more
might have shared in his bounty (Sy// 376"). The more
literal sense appears in P Lond 46”° (a magical papyrus,
iv/A.D.) (=I. p. 72) ὅσα ἀκμάζει τῶν ὀπωρῶν. According
to Moeris (‘‘qBav’Art., dxpatev”EAX.”). Nero’s composi-
tion-master must have allowed a vernacular word to sully the
purity of the oration.
ἀκμήν.
In OG/S 201 (vi/A.D.) οὐκ ἀπῆλθον ὅλως ὀπίσω τῶν
ἄλλων βασιλέων, ἀλλὰ ἀκμὴν ἔμπροσθεν αὐτῶν, the adverb
seems to have the meaning ‘‘valde, magnopere, longe,”
in accordance with the original meaning of ἀκμή (see Ditten-
Cf. νὼ 3261 (i/A.D.) παραλαβὼν τοὺς ἐν
ἀκμᾶι τῶν πολιτᾶν : similarly P Oxy IIT. 473° (A.D. 138-60)
παρὰ τὴν πρώτην ἀκμήν. A compound adjective ἴσακμον,
“*with an even edge,”’ is applied to a weaver’s instrument in
P Oxy VII. 103514 (A.D. 143). See on the later history of this
word (MGr ἀκόμα = ἔτι) K, Krumbacher’s important article
in Kuhn’s Zeitschrift xxvii. pp. 498-521.
berger’s note).
The noun was in
Hellenistic use, according to Moeris: “ὡραία γάμων ᾽Αττ.,
ἐν ἀκμῇ yapou" HA.”
the same grammarian in favour of ἔτι : so also Phrynichus
(Rutherford VP, p. 203). In the NT, however, except for
Mt 152%, all writers conspired to Atticize here: ἔτι was
clearly quite good ‘‘ bad Greek,” as well as ἀκμήν !
The adverbial accus. was banned by
ἀκοή.
The word is sometimes concrete, denoting ‘the ear”:
so in the late document cited above under ἀκλινής, and in
P Oxy I. 1294 (vi/A bp.) εἰς ἀκοὰς ἐμὰς ἦλθεν. Much earlier
is Wiinsch 4 12? (ΠῚ A.D.) where ἀκοάς stands between
ἐνκέφαλον [πρόσωϊπον and ὀφρ[ ῦ9] μυκτῆρας. Its more
normal sense of ‘‘ hearing”? appears in a would-be cultured
letter, BGU IV. 10808 (iii/A.D.) (= Chrest. I. p. 564) καὶ
ἡμεῖς δὲ ἀκοῇ ἀπόντες ὡς παρόντες διαθέσι ηὐφράνθημεν :
18
᾿ ,
ακουὼ
the writer is able to quote Homer. It is joined with
ὄσφρησις (as in 1 Cor 1217) in the quasi-literary P Ryl II.
63° (iii/A.D.—an astrological dialogue).
ἀκολουθέω
is still the word for ‘‘ following,” in MGr (ἀκλουθῶ) : it
is noteworthy that in a large batch of petitions in P Ryl II.
124-152, from Euhemeria (A.D. 28-42) we find the MGr form
anticipated four times (ἐπηκλούθησε or -ηκότος). In the
papyri the verb takes the place of ἕπομαι, which is also
wanting in the NT, and in the LXX is confined to 3
In the most literal sense we have such
passages as P Lond 131 recfo®® (a.p. 78-9) (=I. p. 171)
παιδ(ῶν) B ἀκολουθούντων τοῖς ὄνοις. P Lille I. 1 verso™8
(B.C. 259) has an inanimate object: ἀκολουθήσουσι δὲ
τοῖς προὐπάρχουσι χώμασι, “they will follow up, continue,
the existing banks.” For the thought of “ following” to
get a favour see BGU IV. 1079*° (A.D. 41) (= Selections,
Ρ. 39), ἀκολούθει δὲ Ττολλαρίωνι πᾶσαν ὥραν, “stick to
Ptollarion constantly”: cf. 1. 38 μᾶλλον ἀκολουθῶν αὐτῷ
δύνῃ φιλιάσαι αὐτῷ, “rather stick to him, and so you
may become his friend.” In P Petr III. 1281 the verb
is used of journey-money assigned to an official, ἐφόδοις
τοῖς ἀκολουθοῦσι τῶι [ἐπιστά]τηι. A striking parallel to
the language of Mt 1057, and parallels, is to be found
in an early papyrus Latin letter of recommendation dis-
covered at Oxyrhynchus, P Oxy I. 321° ff. (ii/a.p.), “‘reliquit
enim sufo]s [e]t rem suam et actum et me secutus est.”
If the letter can be regarded as a Christian letter, its
value, in view of its age, would be unique: see Deissmann
LAE, p. 182. For the adjective, see P Tebt II. 29614
(A.D. 123) &kdAov0(dv) éorrt, “it is consequently right ” (Edd.),
and for the adverb, see P Tebt I. 33? (Β σ. 112) (= Selections,
p. 30) φρόν]τισον οὖν ἵνα γενήίται) ἀκολούθως, ‘take care
therefore that action is taken in accordance with it,’ P Oxy
I. 3818 (A.D. 49-50) ἀκολούθως τοῖς ὑπὸ σοῦ, “ in accordance
with what had been enacted by you” :—the word is very
common. The verb normally takes the dative. P Amh II.
622 (ii/p.c.) shows it absolute: εἰσὶν of ἀκολουθοῦντες
μαχαιρο(φόροι) Δίδυμος Λυσίμαχος κτὰ. In P Lille I.
26% (iii/B.c.) we have an adverbial accus., εἰ μὴ ἀκολουθεῖς
ἅπαντα. Note P Par p. 411 (Ptol.) ᾿Αμ]μώνιον ἀκολου-
θοῦντά σοι ὀφθαλ[μοῖς. For ἀκ. pera cf. Rutherford VP,
p. 458 f., where the construction is shown to be Attic.
Maccabees.
ἀκούω.
The verb is of course common enough, and needs little
or no illustration, having few peculiarities. Its use for a
judicial hearing (as Ac 2523) may be paralleled with P Tand
οἷ (ii/A.p.) Kal [pé]x [pr] τούτου οὔπο ἠκούσθ[ημ]εν, and
P Oxy VII. 1032 (A.p. 162), where the epistrategus endorses
a petition with ἀκουσθήσεται. So in BGU IL. 511i?
(= Chrest. 1. p. 26), an account written about A.D. 200 of
a trial before Claudius, we have ἀκούει Κλαύδιος Καῖσα[ρ
Σέβαστος ᾿Ισιδώρου] γυμνασιάρχου πόλεως ᾿Α[λεξανδρέων]
κατὰ ᾿Αγρίππου βασιλέω[ς]. The last example will illustrate
ἀκούειν with normal gen. of person: P Par 485 (B.C. 153)
(= Witkowski*® p. 91) ἀκούσαντες . . τὰ περὶ σοῦ συνβε-
βηκότα will serve for accus. vez, and will also illustrate the
common use with περί, since the phrase is a mixture of
ἀκ. περὶ σοῦ and ἀκ. τά σοι συνβεβηκότα (Witk.). The
ἀκρατής
same papyrus shows us the participial object clause, 1. ¥*
ἀκούσαντες δὲ ἐν TO μεγάλω Σαραπιείου ὄντα oe. In
P Amb IT. 378 (ii/B.c.) ἐκούομεν δὲ μὴ παραγεγονέϊναι . . .
we have apparently the infin. construction, and so in
P Grenf II. 36% (8.6. 95), ἠκούσαμεν τὸν μῦν καταβε-
Bpwxévat τὸν omdpov—Witkowski (? p. 120, cf. p. xiv.)
allows the writer to be ‘‘ modice eruditus.” For ἀκούειν
ὡς cf. CPHerm 225: for the commoner ὅτι, P Tebt II.
4168 (iii/A.D.) μὴ οὖν ἀκούσῃς ἀνθρώπων ὅτι μέλλω μένιν
ἐνθάδε. With the introductory imper., asin Mk 45, cf. the
dialogue in P Ryl II. 63% (iii/a.p.) where ἄκουε precedes an
exposition.
ἀκρατής
in the sense of “impotent” is found in Sy// 802, 803
(iii/B.c.), inscriptions from Asclepios’ temple, e.g. 802%?
ἀνὴρ τοὺς Tas χηρὸς δακτύλους ἀκρατεῖς ἔχων. Vettius
Valens (p. 3033) associates ἀστάτους ταῖς γνώμαις καὶ
ἀκρατεῖς.
ἄκρατος.
P Oxy II. 237%ii- 0 (a.p. 186) παρ᾽ ols ἄκρατός ἐστιν 7
τῶν νόμων amotop[{ja, ‘Samongst whom the severity of
the law is untempered’”’ (Edd.). It is said to mean “ un-
diluted’ in MGr: cf. Od. ix. 297 ἄκρητον γάλα.
ἀκρίβεια.
P Par 63% 4 (ii/B.c.) μετὰ πάσης ἀκριβείας, τὴν ἐκτί εἼνε-
[σ]τάτην [ποι]ήσασθαι πρόνοιαν combines some character-
istic Lucan and Pauline words. P Lond 12184! (iii/a.p.)
(=I. p. 111), has ἐπ᾿ ἀκριβίας, an adverbial phrase like ἐπ᾿
ἀληθείας. A rather literary document, an advocate’s speech
for prosecution—suspected by the editors of being a rhetorical
exercise—contains the sentence ἄμεινον δ᾽ αὗται kal cadé-
στερον τὴν περὶ τοῦτο ἀκρείβειαν kal τὴν ἐπιμέλειαν Μαξίμ[ο]υ
δηλώσουσιν (P Oxy III. 471" *, ii/a.p.), which the editors
translate, ‘‘ These letters will still better and more clearly
exhibit Maximus’ exactness and care in this matter.” Near
the end of the petition of Dionysia (P Oxy II. 237}. 9,
A.D. 186) we have μετὰ πάσης ἀκρειβείας φυλασσέσθωσαν
(sc. at ἀπογραφαῦῇ ; and in P Petr III. 36 (a) verso “8 ἢ ἃ
prisoner complains to the Epimeletes that it was on account
of the ‘* pinctiliousness ” of his predecessor in office that he
had been confined—[a]kpiBelas ἕνεκεν ἀπήχθην. The verb
ἀκριβεύειν, “to get exact instructions,” appears in P Amh
11. 1547 (vi/vii A.D.) ἐὰν μὴ ἀκριβεύσωμαι ad’ ὑμῶν περὶ
ἑκάστου πράγματος : Cronert’s earliest citation for this verb
is *‘ Barnabas” 215. It may be formed by association with
ἀκρίβεια, by the influence of the close relation of -ea and
-εύω.
ἀκριβής.
In P Oxy VI. p. 226 part of a document is given which
forms the first column of no. 899 (A.D. 200): ὅπως ἐξετά-
σαντίες) κατὰ Td ἀκρειβέστερον τῷ (a gap follows). This
is a good example of an elative comparative (Pro/eg. pp. 78
and 236), for the meaning is clearly ‘‘ having mos? carefully |
A late iv/a.p. in- |
examined”: cf. also P Petr II. 168.
scription, Sy// 42315, has βρέβιον ( = dreve, a précis) τῶν
εἰρημένων ἁπάντων ἀκρειβῆ διδασκαλίαν ἐπέχον. The |
neuter as ἃ noun occurs in the Magnesian inscr. Sy// 929%"
19
>
ακροθίνιον
(1i/B.C.) τῶι μὲν ἀκριβεῖ τῆς ψήφου βραβευθῆναι τὴν κρίσιν
οὐκ ἠβουλόμεθα, of counting a vote exactly; and P Tebt II.
2871} (A.D. 161-9) Td ἀκρειβὲς μάθῃς. The adverb is treated
separately below.
ἀκριβόω.
This fairly common classical and Hellenistic verb does not
happen to occur in the papyri, so far as we have noticed
We might add to the literary record Veitius Valens p. 265?
τούτων οὕτως κατ᾽ ἐξέτασιν ἠκριβωμένων, which has exactly
the same sense as in Mt 218, ‘
ἀκριβῶς.
For ἀ. with οἶδα, as 1 Th 5%, cf. P Goodsp Cairo 35:
(i1i/B.C.) ὅπως ἀκριβῶς εἰδῆις, P Petr 11. 15 (1)! (iii/.c.)
εἰδῆσαι ἀκριβῶς : cf. P Hib I. 4o8*. (iii/B.c.) ἐπίστασο μέντοι
ἀκριβῶς, P Par 447 (B.C. 153) (= Witkowski 2.22.2 p. 83)
διασάφηϊ]σόν μοι. . . τὰ περὶ σαυτὸν ἀκριβῶς, P Lond
354 (c. B.C. 10) ( -- 1. p. 165) ἐπιγνόντα ἀκρειβῶς ἕκαστα.
The comparative is used very much as in Ac 2315, 30 jn
P Oxy VIII. 1102" (c. A.D. 146), the strategus ἀκρειβέστερον
ἥξει “Αρπαλος καὶ thera σθήσεται περὶ τούτου axpeBéo[T]e-
pov: the combination was evidently a formula. With
πυνθάνεσθαι (as in Ac 23°) cf. P Petr II. 16! (iii/p.c.)
πευσόμεσθα ἀκριβέστερον. The superlative occurs in P Hib
I. 27%. 84 (early iii/B.C.) ὡς οὖν ἠδυνάμην ἀκριβέστατα.
ἀκροατής.
The verb occurs in the magic papyrus P Lond I. 46177
(iv/A.D.) (=I. p. 70) φρικτὸς μὲν ἰδεῖν, φρικτὸς δὲ
ἀκροᾶσθαι.
ἀκροβυστία.
We have (naturally enough) no citations to illustrate this
technical word of Jewish ritual, but a note on its formation
might be given (from J. H. Moulton’s forthcoming Grammar
of NT Greek, vol. 11.}: ““᾿Ακροποσθϑία, a normal descriptive
cpd. from ἄκρος and πόσθη with a fresh suffix, is found in
Hippocrates, and is obviously the original of the LXX word.
When a word containing a vox obscaena was taken from
medical vocabulary into popular religious speech, it was
natural to disguise it: a rare word βύστρα = βύσμα may
supply the model.”
ἀκρογωνιαῖος
may very well have been coined by the LXX (Isa 2818).
The Attic word was γωνιαῖος : see inscriptional citations in
J. A. Robinson Aphesians, p. 164. Cronert (p.
several other compounds of ἄκρος, some of which may be in
the same category. W. W. Lloyd in CA iii. p. 419a (1889)
among some architectural notes on Eph 259-59, says: ‘* The
acrogoniaios here is the primary foundation-stone at the angle
of the structure by which the architect fixes a standard for
the bearings of the walls and cross-walls throughout.”
233) has
ἀκροθίνιον.
The word is doubtfully restored in Sy// 633 (ii/aA-D.)
where it is prescribed that the worshippers shall bring
| among other offerings κολλύβων χοίνικες δύο καὶ akpo-
[θίνιον 3]. Cf. GD/ 25614 4? (Delphi, c. B.c. 395) τὠπόλλωνι
τὰ ἀκρόθινα (pointed out by Prof. Thumb).
wv
aKpos
ἄκρος.
P Tebt II. 38017 (i/A.p.) οὐλὴ ὀφρύει δεξίᾳ ἄκρᾳ, ‘oa scar
at the tip of the right eyebrow,” P Oxy I. 43 (verso) 1. 11
(iii/A.D) ἐπ᾽ ἄκρῳ ῥύμης Σεύθου. In P Oxy I. τοϑί- 8 (a.p.
183 or 215), the meat bill of a cook, ἄκρα B are translated
by the editors ‘‘ two trotters.” Cf. Pretsighe 3585 (iii/B.c.)
τὸ ἄκρον τῆς σκιᾶς, of the shadows ona sundial, and Sy//
804° (?ii/A.D.) κιτρίου προλαμβάνειν (= ‘‘eat,” see s.v.) τὰ
ἄκρα : 20. 42579 (ili/B.c.) κατὰ τῶν ἄκρων, ‘‘down the
heights” (as often).
Axdvhas.
Thayer's doubts regarding the existence ot the genitive of
this proper name may be set at rest by its occurrence in the
papyri, where it is found in two forms—AktdAov (BGU II.
4848, A.D. 201-2) and ᾿Ακύλα (26. I. 71%, a.p. 189, P
Strass 229, iii/A.p., Σουβατιανοῦ *A.). Much earlier is
Talov ᾿Ιουλίου ᾿Ακύλα, on the inscr. of Augustus in
Pretsigke 401, A.D. 10-1. See Deissmann &S, p. 187,
where the doubling of the A in certain manuscripts of Ac
183 and Rom 168 is further illustrated by the occurrence
of both ᾿Ακύλας and ᾿Ακύλλας in duplicate documents
of the end of ii/A.p. with reference to the veteran C.
Longinus Aquila (BGU I. 326). An Aquila of Pontus
occurs on an inscription of Sinope, Φλ]αμιν[(1ου ᾿Ακύλα,
as noted by D. M. Robinson in the Prosopographia to
his monograph on Sinope, Am. Journ. of Philology xxvii.
Ρ- 269 (1906).
ἀκυρόω.
The adjective ἄκυρος is common in legal phraseology
(e.g. it comes ygzvafer in the Ptolemaic Hibeh papyri). It
occurs in the new Median parchment, P Safd Khan 14-28
(B.c. 88) ὃς ἂν δὲ ἐγβάλῃ κτλ. [ἔστω ἄκυρος applied
to a person, whose action is voided by illegality, a classical
use. In the second parchment (B.C. 22) τήν Te ἀθβέτησιν εἶναι
αὐτὴν ἄκυρον, it has its normal Hellenistic force. ᾿Ακύρωσις
goes with ἀθέτησις (see 5.v.), or is used by itself, especially in
the phrase els ἀκύρωσιν of a will or an I.0.U. received back
to be cancelled: so P Oxy I. 1074! (A.D. 123) ἀνέλαβον
παρὰ σοῦ els ἀκύρωσιν, 73. III. 400 8 (A.D. 124) πρὸς
ἀκύρωσιν ἄγειν τήνδε τὴν διαθήκην, ‘to revoke this will.”
The verb occurs in the same sense P Oxy III. 491° (a..
126), 4944 (A.D. 156), 4953 (A.D. 181-9), etc.: cf. Sy//
329°° (i/B.c.) ἠκυρῶσθαι τὰς κ[α]τ᾽ αὐτῶν ἐκγραφὰς Kal
ὀφειλήμ[ατα!.
ἀκωλύτως.
The adjective occurs rarely B.c., and one citation from
Plato stands in Cronert as warrant for classical antiquity.
The adverb becomes very common from ii/A.D. It is of
constant occurrence in legal documents, e.g. P Oxy IIT. 5024
(A.D. 164) ὡς πρόκειται ἐπὶ τὸν χρόνον ἀκωλύτως, “as afore-
said for the appointed time without hindrance” of the lease of
a house, 26. VI. 912'® (A.D. 235), 2. VIII. 112716 (a.p. 183)
and VII. 1036*7 (A.D. 273) : see exx. of this combination in
the note to P Giss I. 4957 (p. 74). So P Lips I. 26! (begin-
ning iv/A.D.) P Gen 1118 (A.D. 350), and the Edmonstone
papyrus, P Oxy IV. p. 203 (A.D. 354), νέμεσθε εἰς ods ἐὰν
βούλητε τόπους ἀκωλύτως Kal ἀνεπιλήμπτως. Add the
sixth century P Lond οο115ὅ {(-- 11]. p. 258) ἀκολύτως καὶ
0 ἅλας
βεβα[(ως] : the word is legal to the last. For the triumph-
ant note on which it brings the Acts of the Apostles to a
close, see Harnack Lukas der Arat p. 116, Eng. Tr. p. 163 ἢ,
and cf. Milligan Documents, p. 168.
ἄκων.
This common Greek word, which in the NT is found only
1 Cor 9%’, occurs several times in the long petition of
Dionysia, P Oxy II. 237¥i- 18, vii. δ, 12, 22 (4,5, 186), : cf. the
fourth century Christian letter P Oxy VI. 939% (= Se/ections,
p- 129) ἐς τηλικαύτην σε [ἀγωνία]ν ἄκων ἐνέβαλον, ‘un-
willingly I cast you into such grief.” Add from the inscrip-
tions, Sy// 356°° (time of Augustus) εἴτε ἑκόντα εἴτε ἄκοντα,
26. 4158 (iii/A.D.), etc.
ἀλάβαστρον.
The word is found with μύρου, as in Mk 143, in OG/S
629%° (A.D. 137) μύρου [ἐν GAaBao]}rpois, according to the
editor’s restoration. In P Petr II. 47°8 the words ἐν
᾿Αλαβάστρων πόλει, “in Alabastropolis,” occur in the
subscription to a contract for a loan. From v/B.c. may
be quoted Sy// 445, ἀλά[β]αστίοι], according to the
Attic form: cf. A/ichel 8231! (B.c. 220), 7. 833° (B.C.
279), σὺν τοῖς ἀλαβάστροις, in an inventory of temple
treasures. From a much later period we have mention
of a quarry near Alexandria, or at any rate belonging to
Alexandria—P Théad 36% (A.D. 327) ἐπιμελητὴς τεχνιτῶν
ἀποστελλομένων ἐν ἀλαβαστρίῳ ᾿Αλεξανδρίας, 2%. 35%
(A.D. 325) ἐπιμελητὴς ἐργατῶν τῶν [κατ]ὰ τὴν ἀλαβαστρίνην
μεγάλ(ην), 22. 345 and editor’s note (p. 182). Earlier than
for employment εἰς ἀλαβάστρινα, and other works The
alabaster quarry may also be recognized in P Petr 11. 9 (2)
(B.C. 241-39) μετα[πορεύ]εσθαι els ἀλαβα[στί]θιδα : see the
editor's note, p. [23], as to the locality. Finally, there is an
inventory in P Lond 402 verso (ii/B.c.) (= IJ. p. 12) which
includes among a good many utensils and articles known and
unknown ἀλαβαστρουθῆκαι : we may infer that the writer
first meant to coin a compound, and then changed his mind
and wrote the genitive. (See also under ἀσκός.)
ἀλαζονεία.
To its later literary record may be added Zest. xit. patr.,
Jos. 17 οὐχ ὕψωσα ἐμαυτὸν ἐν ἀλαζονείᾳ διὰ τὴν κοσμικὴν
δόξαν μου, ἀλλ᾽ ἤμην ἐν αὐτοῖς ὡς εἷς τῶν ἐλαχίστων (cited
by Mayor on Jas 45).
ἅλας.
As early as iii/B.C. the neuter form is proved to have been
in existence, e.g. P Petr III. 140 (a)? ἔλαιον &Aas νὶ ξύλα,
and may therefore be acknowledged in P Hib 1. 152
(B.c. 250) ἐμβαλοῦ els τὸ πλοῖον ἅλας Kal λωτόν, though
there the editors treat the word as accusative plural. A clear
example seems to be quotable from P Par 55 ézs i 29 (ii/B.c.)
kal ἄρτοι kal ἅλας. From later times we can quote P Leid
X ὁ 8 (iii/iv A.D.) ἅλας Καππαδοκικόν, P Oxy IX. 12222
(iv/a.D.) τὸ ἅλας. The ambiguity of earlier exx. attaches
itself even to P Leid C τιον. ὃ (p. 93 of part i.), where
ἅλας may as well be acc. pl., since the itenis are acc. as
well as nom. in this λόγος of provisions supplied to the
Twins of the Serapeum (ii/B.c.). Mayser (Gr. p. 286)
ἀλείφω
quotes a conjectural reading ἅλατος for dros in the same
document; but the Petrie and the Paris papyri cited give
us our only certain exx. from Ptolemaic times, to set beside
2 Esd 722, Sir 39°% Cf MGr ἁλάτι. Mr Thackeray
(in a letter) would now regard ἅλας in LXX as probably
neuter: ‘the only indubitable cases of the plural are in
the local plural phrases ἡ θάλασσα (etc.) τῶν ἁλῶν. This
looks as if the plural was the regular form for salt-aveas.”
In the fourteen LXX instances of ἅλα and ἅλας the article
is absent, and we are free to assume that a new neuter noun
was already developing, perhaps under analogy of other
food names like γάλα and κρέας. “Adds lived on in the
papyri as late as A.D. 258-9, P Lond 1170 verso4 (= III.
p- 196). By σταθμίον adts in P Tebt 11. 3317 (¢. a-p. 131)
we are apparently to understand ἁλός, ‘a quantity of salt.”
BGU III. 731 #8 (a.p. 180) ἁλὸς πλεῖστον will serve as a
further instance. Note ἁλική, “‘ salt tax,” common in early
papyri: see ἁλυκός below.
ἀλείφω.
Passim in papyri, e.g. P Fay 1215 (c. A.D. 100) ὃ καὶ
ἀλείψεις ἐπιμελῶς, “ which you will carefully grease,” of a
yoke-band. We find statues (ἀνδριάντες) the objects in
BGU 11. 362% 16 x 17 (Α.1). 215). In P Oxy III. 52810 t
(ii/A.D.) a man, whose wife had gone away, writes to her
that since they had bathed together a month before, he had
never bathed nor anointed himself—otK ἐλουσάμην οὐκ
ἤλιμε (Δ ἤλειμμαι). A curiously spelt perfect ἐνήλεπα from
ἐναλείφω is found in a somewhat similar connexion in
P Oxy II. 29415 (A.D. 22). Cf. also a third-century in-
scription in honour of a gymnasiarch, φιλοτίμως ἀλείφοντι
(Milne /#S 1901, p. 284), noted by the editors on P Oxy
III. 473° (A.D. 138-60), where we find the substantive
ἄλειμμα. Cf. also OG/S 591° (iii/B.c.) ὅπως ἔχωσιν els τε
τὰς θυσίας kal τὸ ἄλειμμα δαπανᾶν. For the phrase “‘ free
from erasure” cf. BGU II. 6662 (a.p. 177) ἐστὶν δὲ καθα-
pov ἀπὸ ἀλείφατος καὶ ἐπιγραφῆς : cf. P Ryl II. 16317
(A.D. 139). As against the contention that ἀλείφω is the
“*mundane and profane” and χρίω the “sacred and re-
ligious” word (Trench), see P Petr II. 25 (a)!*, where
xplow is used of the lotion for a sick horse.
ἀλέκτωρ.
See Rutherford WP p. 307 for the history of this word
(MGr ἀλόχτερας) in classical Greek. It is found in P
Tebt I. 140 (B.c. 72) τι[μὴ]ν ἀλέκτορος καὶ ἀρτοπίνακος.
Add P Ryl 11. 166% (A.p. 26) ἀ. ἕνα (which, as in 16718, is
promised as a yearly offering, in the proposal to take upa
lease), P Fay 119®® (c. A.D. 100) ἀλέκτορας δέκα, BGU 1.
From a later time (iii/iv A.D., according to Leemans) comes
P Leid Vix. 31,52, x.1, where we have (τὸν) ἀλέκτορα dis,
and then ἀλεκτόρου: so Wiinsch AF 315 (imperial) ὁ
ἀλέκτωρ. It was clearly the normal Kowy form; but
ἀλεκτρυόνων may still be seen in P Oxy IX. 12078 (a.p.
175-6?) ἀ. τελείων τεσσάρων, in the same phrase as
BGU IV. 1067 Zc. It is noteworthy that ἀλεκτρύων occurs
in the well-known Gospel fragment (A/2¢tez/angen of the
Rainer Papyri I. i. 54) © ἀλεκτρύων Sis κοκ[κύξει]. Cf.
Michel 692° (i/A.D.) ἀλεκτρύονα, but in 1]. 27 of the same
inscription ἀλέκτορας.
ἀληθινός
ἄλευρον.
The word (MGr ἀλεύρι) is found in the long magical
papyrus P Lond 121°*® (iii/A.p.) (= I. p. 101): ef. 26. 1170
verso 450 (Α.Ὁ. 258-9) (= III. p. 204) σάκκον adevpfolv,
and 26. 98818 (=TIII. p. 244) (iv/A.D.) αὐτὸς yap τὰ ἑαυτοῦ
ἔχι ἄλευρα.
ἀλήθεια.
The noun occurs requently in prepositional phrases, μετὰ
πάσης ἀληθείας, etc. “Em ἀληθείας is found in P Amh II.
68% (late i/A.D.) ὀμνύομεν . . . εἶ μὴν ἐξ ὑγειοῦς Kal ἐπ᾽
ἀληθείας ἐπιδεδωκ[ςέ]ναι : so P Oxy III. 4809 (A.p. 132), and
Syli 2261 (iii/B.c.) οὐ γεγενημένου τούτου ἐπ᾽ ἀληθείας, etc.
This NT phrase is thoroughly idiomatic, we see, and not
“translation Greek” in Mark. Other combinations are
ἐξ a., P Oxy VII. 103253 (A.p. 162) ἐ[κ] τῆς a., P Flor I.
3214 (A.D. 298) ἐξόμνυμι. . . ἐξ ἀ. kal πίστεως. (For this
collocation of nouns, cf. P Oxy I. 70° (iii/A.p.) πίστιν καὶ
ἀλήθ[ειαν Exe, “is credited and accepted,” of a contract
(Edd.).) With 2 Jn1, 3 Jnt ὃν ἐγὼ ἀγαπῶ ἐν ἀληθείᾳ, cf.
the Gemellus letters, P Fay 11826 (A.D. 110) ἀσπάζου τοὺς
φιλοῦντές σε πάντες πρὸς ἀλήθιαν, and 20. 11928 (c. A.D. 100)
τοὺς φιλοῦντες ἡμᾶς πρὸς ἀλήθιαν. In much the same sense
we find ταῖς ἀληθ(είαις), P Kyl 11. 1ο535 (Α.Ὁ. 136). For
the noun without prepositions we may quote P Oxy II.
283 151. (a.v. 45) ἐξ οὗ δεήσει γνωσθῆναι πᾶσαν τὴν περὶ
τῶν προγεγραμμένων ἀλήθειαν, P Giss I. 8415 (ii/a.p.)
φι]λοῦφι νῦν οὗτοι τὴν ἀλήθ[ε]ιαν εἰπεῖν, P Lond 4125
(A.D. 351) = (II. p. 280) εἰ μὴ ὑπῆρχεν ἡμεῖν ἡ τῶν νόμων
ἀλήθει[α], 25. 8979 (A.D. 84) (ΞΞ 1ΠΠ. p. 206) νυνεὶ δὲ ὑμεῖς
τὴν ἀλήθειαν γράψαται, etc. From v/vi A.D. comes an
interesting Christian prayer in P Oxy VI. 925° φανέρωσόν
μοι τὴν παρὰ col ἀλήθιαν εἰ βούλῃ pe ἀπελθεῖν cis Χιούτ.
The form of the petition closely follows those of paganism.
ἀληθεύω.
We have noticed no early occurrence, but cf. P. Amh II.
142! (iv/A.D.) a]AnBevovt . . ., before a gap.
ἀληθής.
The adjective is common in formule: thus in the 42 docu-
ments (Ptolemaic) of the P Magd there are 17 instances, all
like 178 kal ἐὰν ἧι ἃ γράφω ἀληθῆ, or to the same purport.
So P Strass I. 4118 (c. A.D. 250) Set yap τὰ ἀληθῆ λέγειν,
etc. It seems always to bear the normal meaning of
“true in fact”; so ὅρκος, Wilcken Os¢v 1150 (Ptol.). In
P Tebt II. 285% (A.D. 239) it is applied to ‘‘ legitimate”
children: cf. 26. 29317 (c. a.D. 187), where, with reference
to an application to circumcise a boy, it is declared ἀληθῆ
εἶναι αὐτὸν ἱερατικοῦ [yé]vous, ‘that heis in truth of priestly
family.” In BGU IV. 1024%-17 (iv/v A.D.) οὐκ ἀληθής is
applied to a person. For the adverb we need cite only
P Gen I. 555 (iii/A-D.) καλοκαγαθίαν ὡς ἀληθὸς ἀσύνκριτον
ἐπίπαν.
ἀληθινός
is less common still than ἀληθής, but is found in MGr.
In P Petr II. 19 (1a)® (iii/B.c.) it is used in a petition
by a prisoner who affirms that he has said nothing μηδέποτε
ἄτοπον, ὅπερ καὶ ἀληθινόν ἐστι, and again (s¢ vera Jectio)
ε ὔ
αλιεὺς
26. 2 (3) (B.C. 260), where the writer assures his father εἰ
ἐν ἄϊλλοις ἀλύπως ἀπαλλάσσεις εἴη ἂν ὡς ἐγὼ τοῖς θεοῖς
ἔσχομεν [χάριν ἀληθ]ινόν, ““1Γ in other matters you are
getting on without annoyances, there will be, as we have
given, true gratitude to the gods”: cf. Sy// 316 (ii/B.c.)
πα]ρασχομένων τῶν κατηγόρων ἀληθινὰς ἀποδείξεις, and
the same phrase in BGU IV. 11417 (time of Augustus).
Caracalla’s edict, P Giss I. 40 4-27, speaks of οἱ ἀληθινοὶ
Αἰγύπτιοι as ‘easily distinguished by their speech.” The
word is also found in the fragmentary BGU III. 742%-1f
(A.D. 122) εἰ ταῖς ἀληθ[ι]Ἱναῖς ἀντὶ φερνῆς ἡ παραχώρησις
ἐγένετο. In an obscure letter concerning redemption of
garments etc. in pawn, P Oxy I. 114? (ii/ili a.D.), we
have ἀληθινοπόρφυρον translated by the editors “‘ with a
real purple (border?).” In OG/S 223!" (iii/B.c.) the
Seleucid Antiochus Soter writes ἀπλάστως Kal ἀληθινῶς
ἐμ πᾶσι προσφερομένους. In Wiinsch 4/ 44 (iii/A.D.) we
find εἴπω σοι kal τὸ ἀληθινὸν ὄνομα ὃ τρέμει Τάρταρα κτλ.
For Christian examples of ἀληθινός from the papyri, see
P Oxy VI. 925? (v/vi A.D.) (=Selections, p. 131) “O θ(εὸὴς ..«
ὁ ἀληθινός, and the Christian amulet of vi/A.p. edited by
Wilcken in 47chiv i. p. 431 ff. (= BGU III. 954, Selections,
p. 132), where at 1. 28 ff. we find—o φῶς ἐκ φωτός, θ(εὸ)ς
ἀληθινὸς χάρισον ἐμὲ κτλ.
ἁλιεύς.
The word is too common in itself to need illustrating,
unless we recorded the appearance of the epithet ποτάμιος
to indicate a fisherman who exercised his calling on the Nile.
It is, however, a good example of the rule by which in
Hellenistic of the second period (ἡ e. A.D.) two z-sounds are
not allowed to come together: see Pro/eg.* p. 44 f. In this
one case, in the nom. and accus. pl. of ἁλιεύς, dissimilation
instead of contraction has taken place: aAeets occurs in NT
and in P Flor I. 127} (a.p. 256), but note 119? aAt[ets and
275°, from the same correspondence, and BGU IV. 1035°
(v/a.D.). Of course P Petr III. 59ii-§ belongs to a period
when the phonetic difficulty was not felt. Another expedient
was ἁλιέας, P Flor II. 2018 (iii/A.p.). T1ellenistic does not
follow the Attic contractions (Awpias, -@v): cf. ἁλιέων
BGU III. 756% (aA.p. 199), ᾿Εἰριέως P Petr IIL. 59 (a).
We find ἁλιείων in P Amh II. 30% (ii/B.c.).
ἁλιεύω.
The verb occurs in P Flor II. 2755", from the Heroninus
correspondence (middle iii/A.D.).
ἀλλά.
The closeness οἱ ἀλλά to πλήν appears in more uses than
one. Armitage Robinson, Zp/estans, p. 205, has a note
on a quasi-resumpltive use of ἀλλά in Eph 524 which is
closely paralleled by that of πλήν in ver. 33. Then there are
instances of ἀλλά = ‘‘except.” ‘This is clear where we have
ἀλλ᾽ ἤ (as in 2 Cor 13%): thus P Petr 11. 9 (3)® (B.c. 241-
39) ὥστε μηθένα εἶναι ἐνταῦθα ἀλλ᾽ ἢ ἡμᾶς, ‘ There is no one
left here except ourselves” (Ed.), 2d. 46 (α)" (B.C. 209) καὶ
μὴ ὑποκεῖσθαι πρὸς ἄλλο μηδὲν add’ ἢ τὴν mpoyeypap-
[μέν]ην ἐγγύην, “has not been pledged for any other purpose
than the aforesaid security” (1α.), P Lond 89738 (a.p. 84)
(=TIII. p. 207) ὃ μέντοιγε οὐ θέλων. ἀλλὰ ἢ ἀνάγκηι. In
P Tebt I. το 419 (B.c. 92) μὴ ἐξέστω Φιλίσκωι γυναῖκα ἄλλην.
μ γυ 7
ἀλληλούϊα
ἐπ[α]γ αἹγέφθαν ἀλλὰ ᾿Απολλωνίαν, “any other wife but
A.” (Edd.), shows the same use for ἀλλά alone. See
Proleg.* p. 241 (with some additional remarks in the German
ed., p. 269). G. C. Richards (/7S x. p. 288) observes
on the note in Prodeg., ““In Mk 433 ἐὰν μή and ἀλλά are
parallel, a usage which Aramaic explains but Greek does
not.” (Cf. the variants in Mk 98.) Without doubting that
an Aramaic background makes the usage all the easier, we
can assert that Hellenistic Greek does admit this use of
ἀλλά. For ἀλλὰ μήν (not in NT) cf. P Oxy III. 47297
(¢ A.D. 130) & phy. vtev πίστεως περὶ τούτων οὔσης, P
Flor I. 89! (iii/A.D.) @. μ. Kal πρὸς τὴν παρακομι-
[δὴν τ]ούτων [π͵]λοῖον παρασχεῖν σπούδασον. It is hardly
necessary to illustrate the conjunction further.
ἀλλάσσω.
As so often happens, the simple verb (MGr ἀλλάζω) is
outnumbered greatly by its compounds. We may cite Sy/
1784. (iv/B.c.) κεκτῆσθαι kal ἀλλάσσεσθαι καὶ ἀποδόσθαι,
P Oxy IV. γ29 58 (A.D. 137) ἐὰν δὲ αἱρώμεθα ἀλλάσσειν κτήνη
ἢ πωλεῖν ἔξεσται ἡμεῖν, Ρ Lips 1. 107% (middle iii/A.p.)
ἀλλάξας τὸν λόγον, BGU IV. 11414) 44 (Augustus), where
a πορφυρᾶ has been “ bartered,” P Oxy IV. 729" (A.D. 137)
in association with πωλεῖν. In P Tebt I. 124} (c. B.c. 118)
“εἠλλαγμένοι scems to be equivalent to ἀπηλλαγμένοι rather
than to have the meaning ‘exchange’” (Edd.). An illiterate
papyrus of A.D. 75 may be cited for the construction: BGU
Il. 597'° ἀλλαξέτω σε αὐτὸν (sc. a sack of wheat) Πασίων
καλοῖς σπέρμασει. Σέ here is we suppose for σοί: the
dative σπέρμασι reminds us of the NT ἐν ὁμοιώματι
(Rom 123, from LXX), since the addition of ἐν to a dative
is nothing out of the way. (Of course we are not questioning
the influence of literal translation here.)
The verb is also found in the fragment of the uncanonical
Gospel, P Oxy V. 840!" ff τοῦτο τὸ ἱερὸν τόπον ὄν]τα
καθαρόν, dv οὐδεὶς ἄΐλλος εἰ μὴ] λουσάμενος Kal ἀλλά[ξας
τὰ ἐνδύματα πατεῖ. For the substantive, see P Eleph 14”
(late iii/B.C.) τὴν εἰθισμένην ἀλλαγήν : it is fairly common.
ἀλλαχόθεν.
P Oxy 11. 237% 15 (A.D. 186) οὐκ ἀλλαχόθεν ἡγήσατο τὴν
ἐξέτασιν ἔσεσθαι serves to support Jn το]. The word is
classical, though assailed by Atticists (Thayer).
ἀλλαχοῦ.
For this form (= ἄλλοσε or ἀλλαχόσε), which is found in
the NT only in Mk 1°, cf. Sy/7 418*8 (iii/A.D.) ἀλλαχοῦ
πεμπόμενοι. In P Lips I. 104?9 (i/ii A.D.) Wilcken (Archiv
iv. p. 484) proposes now to read εἰ kal ἐφ᾽ ἀλλαχῇ βαδίζετε,
where ἀλλαχῇ is treated like an adjective (= ἄλλῃ) with
ὁδῷ supplied. If the reading is accepted, we should place it
with ἐκ τότε, ἀπὸ πέρυσι, etc.
ἁλληλούϊα.
For this word which is generally used as a title in the
Psalms, but occurs at the end of Ps 150, cf. the closing
words of a strophe in a liturgical fragment of v/vi A.D.,
P Ryl I. 9 εὐλογήσω τ[ὸν] λαόν μου εἰς τὸν ἀῶνα
ἁλ(ληλούϊα ?) with the editor’s note.
It is also found at the end of an amulet (P Berol 6096) :
τὸ σῶμα Kal τὸ δέμα (?aipa) τοῦ Χ(ριστο)ῦ, φεῖσαι τοῦ
ἀλλογενής
δούλου σου τὸν φοροῦντα τὸ φυλακτήριον τοῦτο. ἀμήν,
ἁλληλούϊα ta Τωτ (Schaefer in P Iand I. p. 29).
ἀλλογενής.
This word, frequent in the LXX and once in the NT
(Lk 1738), is, according to Grimm, found ‘‘ nowhere in pro-
fane writers.” But note should be taken of the famous
inscription on the Temple barrier, OGZS 598 (i/A.D.), be-
ginning μηθένα ἀλλογενῆ εἰσπορεύεσθαι ἐντὸς τοῦ περὶ τὸ
ἱερὸν τρυφάκτου καὶ περιβόλου, “let no foreigner enter
within the screen and enclosure surrounding the sanctuary.”
Josephus, in his description of the tablet (Be//. Jud. v. 193)
substitutes μηδένα ἀλλόφυλον παριέναι, a good example of
his methods of mending the vernacular Greek he heard and
read. Mommsen argued that the inscription was cut by the
Romans. We might readily allow the word to be a Jewish
coinage, without compromising the principle that Jewish
Greek was essentially one with vernacular Greek elsewhere.
The word is correctly formed, and local coined words must
be expected in every language that is spoken over a wide
area.
ἅλλομαι.
The verb is used in P Ryl 11. 13815 (a.p. 34) of a thiefs
incursion, just as εἰσπηδάω : κατέλαβα τοῦτον διὰ νυκτὸς
ἡλμένον εἰς KTA. “41 detected him when under cover of
night he had sprung into the farmstead” (Edd.). It is
recurrent in the curious document P Ryl I. 28 (iv/a.p.), on
divination by ‘‘quivering”’ of various parts of the body.
ἄλλος.
The differentia of ἄλλος as distinguished from ἕτερος may
be left to the latter article. With ἡ ἄλλη Μαρία in Mt 27%
cf. P Petr III. 59 (c) (Ptol.), where a great many names
appear as Θάησις ἄλλη, Κόνρηις ἄλλος, even where no
duplicate appears in the document itself—its fragmentary
character presumably accounts for this. (Grimm’s article on
Μαρία (3) suggests the remark that the repetition of the same
name within a family is paralleled in papyri: thus P
Petr III. 117 (9) 4-17 £ ΓΜΠάνρης μικρὸς Τεῶτος kal Μάνρης
ἀδελφὸς ὡσαύτως .---τνε quote without prejudicing the discus-
sion as to the Maries!) The form τἄλλα with crasis is
frequent: see Witkowski? (Index) p. 162 for several instances.
For ἄλλος used = alter, see Proleg. p. 80 n.1, where an ex. is
quoted from a Doric inscr. as early as B.C. 91. An idiomatic
use of ἄλλος may be quoted from P Oxy VII. ro70%
py... , ὃ μὴ εἴη, GN ἐξ ἄλλων γένηται, “lest... ,
what heaven forbid, we find ourselves at sixes and sevens”
(Edd.) : the note is, “ ἄλλ᾽ ἐξ ἄλλων, if the letters are rightly
so interpreted, seems to be a phrase meaning out of har-
mony, one person doing one thing and another another.”
ἀλλοτριοεπίσκοπος.
For the formation of this rare word (in NT only 1 Pet
415) cf. μελλοέφηβος P Oxy IX. 1202" (A.D. 217), Serypa-
τοάρτ(ην) and χωματοεπιμ(ελητής) P Lond 115997 and 39
(A.D. 145-7) (=III. p. 113), the former also P Oxy I. 638
(ii/ili A.D.) τοὺς δειγματοάρτας καθ᾽ αὑτὸν ἀναπέμψαι πρὸς
ζυγοστα[σ]ίαν, ‘‘send up the inspectors yourself to the
examination” (Edd.). For the meaning of & Deissmann
(BS p. 224) cites a synonymous phrase from BGU II.
3
" ,
a\oaw
531ii.22 (ii/a.p.) οὔτε εἰμὶ ἄδικος οὔτε ἀ[λ]λοτρίων ἐπιθυ-
μητής, and see further Zeller Stésungsherichte der Berliner
Akademie, 1893, p. 129 ἢν, where the word is explained
from parallels out of the popular philosophy of the day, e. g.
Epict. iii. 22, 97 οὐ yap τὰ ἀλλότρια πολυπραγμονεῖ, ὅταν
τὰ ἀνθρώπινα ἐπισκοπῇ, ἀλλὰ τὰ ἴδια. See also ZVTIV
vii. p. 271 ff. On the possible bearing of the word on the
date of 1 Pet, see Jiilicher Zytroduction to the NT, p. 213.
ἀλλότριος.
P Oxy VII. 1067 ὁ (a very ungrammatical letter of iii/A.D.),
μάθε οὖν ὅτι ἀλλοτρίαν γυναῖκαν (/. ἀλλοτρία γυνή) ἐκληρο-
νόμησεν αὐτόν, ““Κπονν then that a strange woman is made
his heir” (Ed.): The adjective is common in the sense
of alzenus, “belonging to others”: one or two special
applications may be cited. A rescript of Gordian (P Tebt
Il. 285°), which Wilcken marks as suffering from trans-
lation out of Latin, uses τοὺς ἀλλοτρίους for * outsiders,” as
against legitimate children. P Giss I. 6γ15 (ii/a.p.) τὸ yap
ἀλλ[ότ]ριον ἐποίησα Ev[. . . seems to imply ‘‘I did what
was foreign to me,” but the lost context may change this
entirely. 6. 995 (ii/iii
Αἰγυπτίων ἀλλότρια ταῦτα ἣν], ἐδρᾶτο δὲ ὅμως. P Tor
I. 141-3 (Ptol. Euergetes) προέφερετο ἀλλότριον εἶναι τὸ
παρεισαγόμενον ὑπ’ αὐτοῦ. P Oxy II 2829 (4.p. 30-5)
ἡ δὲ ἀλλότρια φρονήσασα THs κοινῆς συμβιώϊσεως], “ be-
came dissatisfied with our union” (Ε44.) : so P Ryl II. 12819
(c. A.D. 30) ἀλλότρια φρονήσασα, ‘changed her mind,”
of a mill-hand leaving her work. BGU II 4os5}% (a.p.
348), ξένον pe εἶναι καὶ ἀλλότριον αὐτῆς, gives the genitive
dependent on it, and 2. IV. 11217? (B.c. 5) μήτε ἴδια
μήτ᾽ ἀλλότρια has the antithesis which characterizes best
its meaning.
ἀλλοτριόω.
P Tebt I. 105%8 (B.c. 103) καὶ μὴ ἐξέστω αὐτ[ῶι] ἀλλο-
τρ[ιοῦν . . .7 τὴν μίσθωσιν. BGU IV. τογαῖν- 10 (ν )ν a.p.)
σὺ δὲ ἐπεβούλευσας σῶμα (/. σώματι) ἀλλοτρ[ι]ωθέντι ὑπὸ
τοῦ [γ]ένους τῶν ἀνθρώπων. This last has the sense which in
NT is expressed more strongly by the perfective compound
ἀπαλλοτριοῦν.
ἀλλόφυλος.
For this classical word (Ac 1078) cf. BGU I. 3qii- 8 11,
zb. 11. 411? (A.D. 314) Αὐρηλίῳ ᾿Ατρῇ ἀλλοφύλου γεοργῷ
χαίρε[ι]ν, 2. 4197 (A.D. 276--7) Α[ὐρ]ήλιος . . . ἀλλόφυλος
ἀπὸ κώμης Φ[ι]λαδελφίας, and 26. IIT. 8ς82 δ (a.p. 294).
Preisighe 3441 (from Elephantine) τὸ προσκύνημα τ(ῶ)ν
ἀλλοφύλ(ω)ν. See also the citation from Josephus (5.2.
ἀλλογενής).
ἄλλως
was common, though it curiously occurs only once in NT.
Thus P Tebt 11. 4597 (B.c. 5) καὶ μὴ ἄλ[λ]ως ποήσῃς--ἃ
frequent phrase in letters conveying an urgent request. P
Flor 11. 151'° (A.D. 267) μὴ ἐπ᾽ αὐτοὺς στρατιώτης ἀπο-
σταλῇ καὶ ἄλλως ἐφόδιον βλαβῶσιν, etc.
ἀλοάω.
With the substantive ἀλοητός, which is found as a variant
in LXX Lev 265, Amos 915, may be compared P Tebt I.
ἄλογος
48151. (6. B.C. 113) ὄντων πρὸς τῆι παραδόσει τῶν ἐκφορίων
καὶ τοῦ ἀλοητοῦ, where however from its dependence on
arapaSdoe, the editors understand ἀ, to refer to a payment
of some kind, probably to various minor taxes at the ἅλως.
See also BGU IV. 1031” (ii/A.D.) ὅρα μὴ ἀμελήσῃς τὸν
ἀλοητὸν τῆς νησοῦ. (It is better with Cronert s.7. to write
the word with smooth breathing, instead of following the
abnormal a. of the Attic cognate ἅλως.)
ἄλογος.
The adverb occurs in the curious acrostic papyrus of early
i/A.D., P Tebt. 11. 278%, where the story of the loss of a
garment is told in short lines, beginning with the successive
letters of the alphabet—
ἵζητῶι Kal οὐχ εὑρίσκωι.
ἧρτε ἀλόγως.
(1 seek, but do not find it. It was taken without cause.’
In P Fay 192 (Hadrian’s letter) the writer asserts that his
death took place oltre ἀω[ρεὶ οὔτ]ε ἀλόγως οὔτε οἰκτρῶς
οὔτε ἀπίροσ]δοκήτω[ς οὔτε ἀνοήτως, the sense of “un-
reasonably” seems clear, ἀλόγως being emphasized by
ἀνοήτως, as ἀωρεί is by ἀπροσδοκήτως. So BGU I. 74°
(a.D. 167) Kal γὰρ ἂν ἄλογον εἴη κτὰλ., P Lond 973 6111.
(iii/A.p.) (=III. p. 213) μὴ δόξῃς με ἀλόγῳς [- - ., P Tebt
II. 4205 (iii/A.p.) ἀλόγος (1. -ws) ἐξήλθατε ἀπ’ ἐμοῦ. Later
examples are P Lips I. ττ139 (iv/A.p.) and P Amh II.
145)6 (iv/v A.D.) ἐλυπήθην διότι ἀπεδήμησας ἀλόγως, “I
am grieved because you went away without cause.” There
is a curious use of a derived verb in P Tebt I. 138 (late
ii/s.c.), where an assailant σπασάμενος ταύτην (sc. μάχαιραν)
βουλόμενός pe ἀλογῆσαι κατήνεγκε [πλ]ηγαῖς τρισὶ KTA.—
a rather aggressive ‘“‘neglect” or ‘‘contempt”! Cf. BGU
I. 2214f. (a.p. 114) (= Selections, p. 75) ἄλογόν por ἀηδίαν
συνεστήσατο, ‘picked a senseless quarrel against me,” and
similarly P Ryl 11. 1445 (A.p. 38), P Lond 342° (A.p. 185)
(=II. p. 174), 7. 2148 (A.D. 270-5) (ΞΞ 11. p. 161), χθὲς
ἀλόγως γενόμενος εἰς ἀμπελικὸν χωρίον, “entered vio-
lently” or ‘‘without authorisation.” Similarly P Flor I.
587 (iii/A.D.) ἀλόγως ἐπελθ[όϊντες δίχα παντὸς νόμου, a
“brutal” assault. We shall see a similar activity developed
in καταφρονεῖν. On the other hand BGU IV. 1024-36
(iv/v A.D.) ἔδοξεν τῷ Ζ. ἄλογον εἶναι τὴν ἀξίωσιν shows the Ι
sense ‘‘unreasonable.” P Grenf II. 77° (iii/iv A.D.) ἀλόγως
ἀπέστητε μὴ ἄραντες [τὸ σ]ῶμα τοῦ ἀδελφοῦ ἡμῶν is not
far from ‘‘unfeelingly.” Ρ Oxy III. 5264 (ii/A.p.) οὐκ
ἤμην ἀπαθὴς ἀλόγως σε καταλείπιν, “50. unfeeling as to
leave you without reason” (Edd.). And so on, always with
a sense going decidedly beyond “‘unreasonably” and
shading into “brutally.” Hence the noun use of the
modern Greek ἄλογο, ‘‘horse’’; it is nearly approached in
P Oxy I. 138% (early vii/A.p.), χορηγῆσαι ἄλογα εἰς τὰς
γεουχικὰς χρείας, where animals in harness are meant, if
not horses exclusively. Prof. Thumb remarks that as early
as Dion Cassius the word = “" animal”: cf. Hatzidakis Zzz/.,
Ρ. 34 f. Ps 329 supplies the line of development.
ἁλυκός.
BGU I. τ4ῖν. 2 (iii/a.p.) τυρῶν ἁλυκῶν, 7. IV. 1069
versol.9 τιμὴ ζύτου εὐπρατικ[οὔ] καὶ ἁλυκῆς : the last
two words are interlinear, and their relation is not clear—
av
apa
the writer is illiterate enough to mean ‘cheap and salted
beer,” no doubt a popular beverage then as now. But
query? Mayser Gr. p. 102 shows that ἁλικός, really a
distinct word, supplants the earlier ἁλυκός in Hellenistic.
ἄλυπος.
For this common Greek word, which in the NT is con-
fined to Phil 258, cf. P Petr II. 131% (B.c. 258-3) πᾶν é[pol
ἔστ]αι πεφροντισμένον τοῦ σε γενέσθαι ἄλυπον [πάντως ᾽].
“‘T have used every forethought to keep you free from
trouble” (Ed.): so BGU I. 2461 (ii/iii A.D.) πῶς ἄλνπος
ἦν. For this adverb see P Petr II 2 (3)!* (iii/B.c.) (= Wit-
kowski, 2/2 p. 22) εἰ ἔρρωσαι καὶ ἐν τοῖς ἄλλοις ἀλύπως
ἀπαλλάσσεις, εἴη ἄν, ὡς ἐγὼ τοῖς θεοῖς εὐχόμεν[ος διατελῶ].
ἅλυσις.
Syl κ8685 (iv/B.c.), 588%? (ii/B.c.) α΄. P Leid Wi. 32 πᾶσα
ἅλυσις ἀνυχθήτω. Two diminutives may be quoted ᾿Αλυσί-
διον (MGr ἁλυσίδα) occurs in P Oxy III. 496% (A.D. 127)
and 528° (ii/a.p.). A simpler form appears in P Hib I.
121° (B.C. 250) ἁλύσιον.
ἀλυσιτελής.
P Tebt I. 6851 (B.c. 117-6) τῶ[ν] ἀλυσιτελῶν γενῶν of
inferior crops, ‘unprofitable’ by comparison with wheat.
ἅλων.
The old form ἅλως, in the ‘ Attic” declension, is still
very much more common in papyri, e.g. P Fay 11218 (a.p.
99) μὴ σπουδασέτωσαν ἅλω, ‘do not let them be in a hurry
with the threshing-floor,” P Lond 31417 (a.p. 149) (=II.
Ῥ- 190) ἐφ᾽ ἅλῳ τῶν ἐδαφῶν, 7. 6. as soon as the corn is
threshed; but the NT third declension form is found in
P Tebt I. 848 (8.6. 118) ἁλώνωι (= wv, see Proleg. p. 49),
PSI 371 (A.D. 82) ἐφ᾽ ἁλώνων, BGU 11. 651° (ii/a.p.), 2.
IIT. 7591 (ii/a.p.), P Strass 1. 10° (jii/a-p.), P Lond 1239%
(a.p. 278-81) (= III. p. 52), and 7. 9767 (A.D. 315)
(=TII. p. 231). See further Crénert Jem. Herc., p- ix.
The derivative ἡ GAwvia, the space reserved for a threshing-
floor, occurs P Tebt II. 3465 (early i/a.b.), BGU I. 146%
(ii/iii a.p.), P Lond, 1170 verso**4 (A.D. 258-9) (= III. p.
202), and P Oxy X. 12558 (A.D. 292).
ἅμα.
The adverbial use seen in Mt 20! may be illustrated by
P Flor I. 36° (c. iv/a.D., init.) μνηστευσαμένου pov... τὴν
... [θ]υγατέρα ... [ἅ]μα ex νηπίας ἡλικίας, P Oxy VII.
1025}6 (late iii/A.D.) τῶν θεωριῶν ἅμ᾽ αὔ[ρ]ιον ἥτις ἐστὶν τ
ἀγομ[έν]ων. For ἅμα = ‘at the same time,” see P Giss I.
138 (ii/A.D.) πέμψεις ἅμα τὰς Y ἐπιστολάς, P Oxy IV. 798
(probably B.C. 183) ds δ᾽ ἂν παραγένωνται οἱ σιτολόγοι ἐπὶ
τὴν παράληψιν τῶν σιτικῶν ἀπομετρήσομεν ἅμα καὶ ταῦτα,
αἰ. With ἅμα ς. dat. ‘together with,” cf. P Oxy IV. 658}8
(A.D. 250) τῶν ἱερῶν ἐγευσάμην ἅμα τῷ υἱῷ pov, so with a
dat. Rein 26!4 (8.6. 104) ἅμα τῆι συγγραφῆι ταύτηι
ἀναφερομένηι, P Oxy VI. 975 (i/A-D-) a loan to be repaid
ἅμα τῇ ᾿μῇ τρύ[γ]ῃ», P Petr 1. 24 (3) ((. B.C. 249) ἅμα
τῆι λοιπῆι ἀγορᾶι ἧι εἰλήφασι ἐγ βασιλικοῦ, P Flor I. 61°
(A.D. 210) ἐχειροτονήθην ἅμ᾽ ἄλλοις, 16. 2115 (A.D. 239) ἅμα
τοῖς τῆς κώμης δημοσίοις (neuter) πᾶσι. The use of ἅμα
therefore as an ‘‘improper” preposition was not unusual.
ἀμαθῆής Ξ
Paul however prefers to keep it as an adverb, adding
σύν (ι Th 417, 519) : for the preposition only Mt 13% is
quotable from NT, and even there D adds σύν. We may
compare ὁμόσε c. dat. in P Lips Inv 266 (ii/a.D.—Archiv v.
245) ὁμόσε ταῖς ἄλλαις εὐεργεσίαις. Thayer's note that “ἅμα
is temporal and ὁμοῦ local, in the main” (from Ammonius),
has support from most of our examples. Both usages are
illustrated in the Ptolemaic Pathyris papyrus (Archiv il.
p» 515 f.) ἐπεὶ γέγρᾳφεν ὁ πατὴρ συνμίσγειν ἄγων τοὺς
Κροκοδιλοπολίτας καὶ ὑμᾶς ἅμα, ὀρθῶς ποιήσετε καὶ κε-
χαρισμένως ἑτοίμους γενέσθαι ὡς ἅμα ἡμῖν συνεξορμήσητε.
ἀμαθής.
From the Hellenistic period, but in the local dialect, is the
well-known Epidaurus inscription, Sy// 802 (ili/B.c.) : here
in 1.39 we have trépvapa τᾶς ἀμαθίας, of a votive silver pig
offered in the shrine. The adj. (2 Pet 315) might from its
NT record be literary. J. B. Mayor (ἦε Joc.) remarks,
“Tt is strange that so common a word as ἀμαθής should not
be found elsewhere in the NT or LXX, its place being
taken by such words as ἰδιώτης (Ac 415, 1 Cor 1416 35), or
ἀγράμματος (Ac 41%), or ὁ ἀγνοῶν (Heb 5?).” But our failure
to find exx. from Hellenistic sources agrees with this absence.
ἀμάραντος.
With the use of this adjective in 1 Pet 14 κληρονομίαν . - -
ἀμάραντον may be compared a passage in the Apocaly)se of
Peter 5, καὶ ὁ κύριος ἔδειξέ μοι... τὴν γῆν αὐτὴν ἀνθοῦσαν
ἀμαράντοις ἄνθεσι. See also a poem engraved on ἃ sepul-
chral monument erected by Euergetes II. (B.c. 145-16), in
honour of his wife Aphrodisia, where the following words
occur, μένοιτ᾽ ἐπὶ γῆς ἀμάραντοι, ὅσσον ἐγὼ vatwr δώματα
Φερσεφόνης (Archiv i. 220). Wisd 6™ reinforces this rare
Petrine word (cf. ἀμαράντινος 5%) : for its outside record see
Thayer, who quotes C/G II. 2942 (c)4, a iii/iv A.D. inscription
ona gladiator’s tomb, ending ἔσχ[α] té[Aos] βιότου χερσὶν
φονίαις ἀμάραντον]. It isa proper name in P Ryl II. 166”
(A.D. 26) Datos ᾿Ιούλιος ᾿Αμαρ[ά]ντου.
ἁμαρτάνω.
It will be convenient to give (non-Christian) citations for
this important word fully. In a private letter of the time of
Augustus the writer complains—éy@ μὲν οὐ δοκῶι ἄξιος εἶναι
ὑβρίζεσθαι .. . οὐδὲ γὰρ ἡμάρτηκά τι εἰς σέ (cf. Ac 25%, etc.),
BGU IV. 11414: cf. 1. δ ἐν τῇ πρώτῃ μου ἐπιστολῇ οὐθὲν
ἁμάρτημα ever (1. ἔνι -- ἔνεστι).. BGU III. 846 (i/a.p.)
(= Selections, p. 93, Documents, p. 259) is an illiterate
appeal from Antonius Longus to his mother entreating her to
be reconciled to him. He makes his daily prayer to Serapis
for her, etc.—Aouroy οἶδα τί αἰμαυτῷ παρέσχημαι, παιπαίδ-
δευμαι καθ᾽ ὃν δὴ (corrected from δὶ) τρόπον, οἶδα, ὅτι
ἡμάρτηκα (1. ro ff.), ““ But I know I have been punished with
what I have brought upon myself, in a way that I know, for
I have sinned”: cf. Lk 1518 #1 In the interesting rescript
of an Emperor to the Jews, P Par 685°f-, we read, καὶ yap
τοὺς εἰς ἡμᾶς] ἁμαρτάνοντας δεζόντως κολάζεσθαι) εἰκός.
In P Oxy I. 34% 4 (a.p. 127) a Roman prefect uses some
strong language about infringement of his instructions regard-
ing certain archives : ἄδειαν ἑαυτοῖς ὧν ἁμαρτάνουσι ἔσεσθ[α].
γομίζοντες, ‘imagining that they will not be punished for |
their illegal acts’’ (Edd.).
Part I,
> ‘
apaw
ἁμάρτημα.
In P Oxy I. 3418. (cf. under ἁμαρτάνω) we read τοὺς
παραβάντας kal Tov[s] διὰ ἀπειθίαν κ[αὶ] ὡς ἀφορμὴν ζητοῦν-
τας ἁμαρτημάτων] τειμωρήσομαι, “any persons who violate
it, whether from mere disobedience or to serve their own
nefarious purposes, will receive condign punishment.” The
substantive is also found in conjunction with ἀγνόημα (see s.v.)
in P Tebt I. 5% (B.c. 118) and BU IV. 1185? (late i/p.c.) :
cf. P Par 63*1-2f, a letter of Ptolemy Euergetes II. (s.c.
165), ἀπολελυκότες πάντας τοὺς ἐνεσχημένους ἔν τισιν
ἀγνοήμασιν ἢ ἁμαρτήμασιν κτὰ. See also BGU IV. 11418,
quoted under ἁμαρτάνω, and P Flor II. 162° (midd. iii/a.p.)
τὰ παλαιά cov ἁμαρ[τ]ήματα éretehevoe[w|s τεύξεται.
ἁμαρτία.
In an inscription of Cyzicus territory (JAS xxvii. (1907)
p- 63), which F. ΝΥ. Hasluck supposes to belong to iii/B.c.,
we find ἁμαρτίαν μετανόει, and the word is also found in
the interesting Sy// 633 151 (ii/a.p.) which illustrates so
many NT words, ὃς ἂν [sic /eg.] δὲ πολυπραγμονήσῃ τὰ
τοῦ θεοῦ ἢ περιεργάσηται, ἁμαρτίαν ὀφιλέτω Μηνὶ
Τυράννωι, ἣν οὐ μὴ δύνηται ἐξειλάσασθαι. See also P
Lips I. 119 vecfo® (A.D. 274) - - - τ]ῶν ἁμαρτιῶ[ν] τὰς
πονηρίας συνεχῶς ἀ]νορθουμένων, P Oxy VIII. 1110}} (A.p.
254) αὐτὸς ὑπέσχετο ἀντὶ τῆς ἁμα]ρτίας, ἀγνοίας πρίόϊφασιν
ὑποτειμησάμενος, ὑποστήσεσθαι τὸ [με]τὰ τοῦτο τὰς
λειτουργίας. On the Greek conception of ἁμαρτία see CX
XXV. pp. 195-7, and xxiv. pp. 88, 234.
ἀμάρτυρος.
P Flor I. 5915 (A.D. 225 or 241) ἵνα μὴ ἀμάρτυρον ἧ. To
its literary record may be added Callimachus rag. 442
ἀμάρτυρον οὐδὲν ἀείδω.
ἁμαρτωλός
appears in OGZS 55°° (B.c. 240) ἐὰν [δὲ] μὴ συντελῆι ὁ
ἄρχων καὶ οἱ πολῖται τὴν [θυσί]αν κατ᾽ ἐνιαυτόν, ἁμαρτωλοὶ
ἔστωσαν [θεῶ]ν πάντων, “sinners against all the gods.” Cf.
also the common phrase in sepulchral epitaphs in the south-
west of Asia Minor containing a threat against any one
who shall desecrate the tomb, ἁμαρτωλὸς ἔστω θεοῖς (κατα)-
χθονίοις, “‘let him be as a sinner before the (sub)terranean
gods”: see Deissmann ZAZ p. 115, who regards the
genitive after ἁμαρτωλός as a possible ‘‘ provincialism of
S.W. Asia Minor.” (See under @voxos.) He cites another
occurrence, from the same locality, with the formula as in
OG/S 55 (p. 116n.). Schlageter p. 24 adds /G III. 461 α.
These instances are sufficient to prove the ‘‘ profane” use of
the word, as Cremer (af. Deissmann x s.) admitted in his
Appendix.
ἄμαχος.
Cos 3255 ἄμαχος ἄζηλος χρόνος πᾶς ἦν ὃν εἶπον, οὐδ᾽
ἐχω[ρ]ίσθημέν ποτε---ἃ sepulchral inscription by a husband
in memory of his wife—illustrates the non-military use of the
word found twice in the Pastorals (1 Tim 35, Tit 32. So
also an epitaph from Apameia (c. iii/A.D.) in Kazbe/ 387,
ἄμαχος ἐβίωσα peta φίλων Kt συνγενῶν.
ἀμάω.
The word is almost entirely poetical in earlier Greek,
though found in Herodotus. Plutarch has it, and P Hib I.
4
ἀμελέω
4715 (an uneducated letter of B.c. 256), θερίζειν δὲ καὶ ἀμᾶν,
“to mow and to reap,” which indicates its place in the
vernacular.
ἀμελέω.
This common vernacular word is used absolutely in P Tebt
1. 37°°" (B.c. 73) ἐὰν δὲ ἀμελήσῃς ἀναγκασθήσομαι ἐγὼ
€[AGet]y αὔριοίν, P Oxy IV. 7421" (B.c. 2) μὴ ἀμελήσῃς,
P Giss I. 1322: ἐὰν ἐξετάσῃς περὶ τῶν ἔργω[ν], οὐκ ἀμελῶ,
al, For the construction with the genitive, see P Fay 1129
(A.D. 99) ἠμέληκας αὐτοῦ, 16. 1255 (1i/A D.) μὴ ἀμελήσας
το[ῦ] κλήρου τοῦ στρατηγικοῦ, ‘do not neglect the ballot
for the strategus,” P Oxy I. 113% (ii/A.p.) μὴ δόξῃς pe
ἠμεληκότα τῆς κλειδός, ‘do not think that I took no trouble
about the key” (Edd.), P Tebt 11. 2898 (A.D. 23) ὡς ἀ[με]-
λοῦντα τῆς elompaltews, 16. 42119 (iii/A.D.), etc., and
even with the dative in the illiterate P Par 184 μὴ ἀμελήσις
(Δ ἀμελήσῃς) τῷ υἱῷ pov. For the passive may be quoted
P Giss I. 41?" (time of Hadrian) ὑπὸ τῆς μακρᾶς ἀποδη-
plas τὰ ἡμέτερα] πα[ντ]άπασιν ἀμεληθέντα τυγχίάνει,
and P Lond uw. Wr. 1885 Υ- 12 (in Archiv vi. p. 102) (A.D.
103) tv οὖν τὰ βιβλία ἀνανκεώτατα ὄντα μὴ ἀμεληθῇ.
᾿Αμελέω is followed by the ini:itive in P Grenf II. 384
(B.c. 81) μὴ ἀμελήσ[α]ς al. . ἀγο]ράσαι. For the sub-
stantive, see P Oxy I. 62° (iii/A.D.) ἐκ τῆς σῆς ἀμελείας,
“through any neglect of yours”; and for the adj. a letter
from Hermopolis γεν. Vr. 74 (quoted P Giss I. 137% note)
Eradpddetos ἕως τούτου οὐδὲν ἀμελέστερον ποιεῖ, ἀλλὰ
προσκαρτερεῖ ἡμῖν καὶ πᾶσι τοῖς πράγμασί σου.
ἄμεμπτος.
In a private letter of the time of Augustus the writer
ν θέλων
remarks κἀγὼ Ti[s] φιλίαν σου [θέλωι} ἄμεμπτ[ον)] ἐματὸν
ἐτήρησα (BGU IV. 114135). For the adjective in a marri-
age contract see CPR I. 27% (A.D. 190) αὐτῆς δὲ τῆς O.
ἄμεμπτον καὶ ἀκατηγόρηϊτον ἑαυτὴν παρ]εχομένην (szc)
It is common in sepulchral epitaphs in conjunction with
χρηστός. OG/S 443° (i/B.c.) has τήν τε TOV... νεανίσκων
ἐνδημίαν εὔτ[ακτ]ον mlapéxerar καὶ dpepm)|rov—Dittenber-
ger’s supplement is at least plausible. For the adverb see
P Giss I 98° (ii/A.n.) τὰ τέσσερα οὖν κολοφώνια τὰ ἐπιβάλ.-
λοντά μοι δότε αὐτῇ ἀμέμπτως, ἀλλ᾽ ἐν τάχει, P Lond 9245
(Α.Ὁ. 187-8) (Ξ: 1ΠΠ|. p. 134) & mAnpovpévmv—little more
than ‘‘duly paid,” P Oxy III. 473" (a.p. 138-60), 26. 4968
(A.D. 127) συμβιούτωσαν οὖν ἀλλήϊλο]ις ἀμέμπτωϊς of γ]α-
μοῦντες, and IV. 724} (A.D. 155), a contract of apprenticeship
to a shorthand writer, where provision is made that the pupil
shall be taught not only to write fluently, but to read what
he has written ἀμέμπτως, From the inscriptions cf. OG/S
4851 τὰς λοιπὰς δὲ φιλοτειμίας τελιάσαντα ἁγνῶς καὶ
ἀμέμπτως.
ἀμέριμνος.
BGU Il. 372. 16. (a.p. 154), ““1εῖ them come down
ἀμ[έ]ριμνοι." The same papyrus 1. 7 shows the subst.
ἀμεριμνία united with ἀσφάλεια as frequentiy in the papyri.
For the adjective see also P Fay 117** (Α.Ὁ. 108) ἐκτίνᾳξον
τὸ διειρον (?) εἵνα ἀμέριμνος ἧς, P Oxy VI. 9331%% (late
ii/A.D.) kal περὶ τοῦ οἴκου ἀμέριμνος γείνου ὡς σοῦ παρόντος,
“have no more anxiety about your household than you
would if you were present” (Edd.), and P Flor 11. 157
26 ἀμετανόητος
(iii/A.D.), where instructions are given to supply certain
workmen with provisions, in order that they may be able
to work heartily—€xovtes τὸ ἀμέριμνον τῶν τρόφων. For
the adverb cf. P Iand 8 (ii/a.p.) διαπέμψίομαι διὰ το]ῦ
ὀνολάτου ἀμερίμνως, ‘‘miltam secure” (Ed.). P Lips I.
105*° (i/ii A.D.) has ἵνα μέντοι ἀμεριμνότερον ἔχῃς, γράφω
σοι, Cf. 26. 1101 (iii/iv A.D.) ἵνα ἀμέριμνος dpe (= dpar,
with slight variations, iscommon. An adjective ἀμεριμνικός
is found P Fay 130° (iii/a.p.). P Amb IL. 136 (iii/A.D.) has
both [ἀμ]ε[ρήμνως and the derived verb ἀμεριμνῶ in the sense
““free from anxiety”: οἵ. P Oxy VI. 9308 (ii/iii a.p.)
ἠμερίμνουν yap περὶ αὐτοῦ εἰδυῖα ὅτι κατὰ δύν[α]μιν μέλλει
σοι προσέχειν, ‘for I had no anxiety about him, knowing
that he intended to look after you to the best of his ability.”
᾿Αμεριμνία also occurs in an almost unintelligible sentence
at the beginning of P Oxy I. 34:3 (a.p. 127): cf. BGU
IV. 10827 (iv/A.D.) ὑπὲρ ἀμερ(ιμνίας). It will be seen that
the NT meaning alone is attested from the vernacular docu-
ments. Its tone in them suggests that ‘‘anxiety” rather
exaggerates the word. So in Mt 28! we might paraphrase
“we will put it right with the Procurator, so that you
need not trouble”; and in 1 Cor 73? the verb that follows
clearly does not suggest amzxzous care.
ἀμετάθετος.
In OG/S 331° (ii/B.c.) King Attalus II of Pergamon,
writing to the Pergamenes, orders his rescript to be placed
in the temples, ὅπως ἂν εἰς τὸν ἅπαντα χρόνον ἀκίνητα καὶ
ἀμετάθετα μένηι : cf. 25. 3357 (an Aeolic inscription, ii/i B.c.)
[τὰ δὲ κρίθεντα ὑ]π[ά)ρξοισι κύρια καὶ ἀμετάθετα. A letter
from Sulenas Verus in Lafoscade, no. 10511 (A.D. 131) has
βεβαιῶ ἐπί τε τῷ ἀσάλευτον [sc. τὴν δωρεὰν] Kal ἀμετάθετον
εἰς τὸν ἀεὶ χρόνον εἶναι καὶ κτλ. P Oxy Ι. 751" (A.D. 129) ἐφ᾽
ἡ Loe. διαθήκῃ] ἀμεταθέτῳ ἀμφότεροι ἐτελεύτησαν, and zd. IIT.
4825 (A.D. 109) διαθήκῃ, ἐφ᾽ ἢ καὶ ἀμεταθέτῳ ἐτελεύτα (‘which
will was unchanged at his death”’), show that the word was
used as a technical term in connexion with wills. The
connotation adds considerably to the force of Heb 617%.
ἀμετακίνητος.
The adjective ἀκίνητος occurs P Gen I. 118 (A.D. 350) ἐκ
δικαίου καὶ ἀκινήτου κλήρου, and in OG/S 33158, cited
under ἀμετάθετος.
ἀμετανόητος.
P Lips I. 265 7. is late (beginning of iv/a.D.), but ὅμολο-
yotpey [ἑκο]υσίᾳ καὶ α[ὐ]θαιρέτῳ kal ἀμεϊτα]νοήτῳ γνώμῃ
seems to bea legal formula, such as would presumably suffer
little change with time: it occurs a little earlier (A.D. 289)
in P Strass I. 2051, the same three words (adverb form) in
the same order. Its active force agrees with that in Rom 25.
(Norden Agnostos Theos p. 135 translates the word here
κε unbussfertig,” and refers to Bonhoffer Zpiktet u. das NT
Ῥ- 106 f., who claims that in this word (as in μετάνοια, -νοεῖν)
τε gewissermassen der Gegensatz des antiken und des christ-
lichen Denkens spiegle.”) But in CPR I. 2168 (i/ii a.p.)
κυρίαν καὶ βεβαίαν kal ἀμετανόητον, P Grenf II. 68, 70
(iii/A.D.) —duplicate deeds of gift—opodoy@ χαρίζεσθαί cor
χάριτι ἀναφαιρέτῳ kal dperavonTw . . . μέρος τέταρτον κτλ.
there is a passive sense ‘‘not affected by change of mind,”
ἄμετρος
like ἀμεταμέλητος in Rom 117°. So P Lond 1164 (ἀ)"
(A.D. 212) (=III. p. 166) κυρίως καὶ ἀναφαιρέτως καὶ
[ἀ]μετανοήτως.
ἄμετρος.
The form ἀμέτρητος occurs in a touching sepulchral in-
scription regarding a husband and wife from Khodes /A/de
149 (ii/B.c.): ταὐτὰ λέγοντες ταὐτὰ φρονοῦντες ἤλθομεν
τὰν ἀμέτρητον ὁδὸν εἰς “Alday.
ἀμήν.
49 is ἃ common symbol in the Christian papyri for ἀμήν,
99 being the sum of the numerical equivalents of the letters
(1 + 40 + 8 + 50): see e.g. P Oxy VI. 9257 (v/vi A.D.),
where a prayer for guidance regarding a certain journey
concludes—yévotro, g@, ‘‘so be it; Amen,” and P Iand I.
618 (a Christian amulet—v/vi A.D.) with the editor’s note.
In P Oxy VII. 1058 (iv/v A.D.) the word is written out in
full, ὃ θ(εδ)ς τῶν παρακειμένων σταυρῶν, βοήθησον τὸν
δοῦλόν σου ᾿Απφουᾶν. ἀμήν, “Ὁ God of the crosses that are
laid upon us, help thy servant Apphouas. Amen.” (Ed.)
ἀμήτωρ
does not happen to occur in our documents. For its con-
notation in Heb 7° see ἀπάτωρ, and note Grimm’s citations
from Philo: the evidence is quite sufficient to dispose of
Grimm’s own note that the signification is ‘‘ unused by the
Greeks.” For the word cf. also the line from Euripides
(drama unknown) cited by Wilamowitz Sz¢z. d. Bert, Ak.,
1907, p. 7—Adibve, γαίας vit τῆς ἀμήτορος.
ἀμίαντος.
The use of the word in the NT is probably to be traced
to the LXX, rather than to the influence of the mystery
religions as Perdelwitz (Die Alysterienreligion und das
Problem des I. Petrusbriefes, Giessen, 1911, pp. 45-50)
ingeniously suggests, contrasting the ἀμίαντος inheritance
of the Christian with the blood-stained Aimme/lsklerd, with
which the initiate is robed as he ascends from the grave in
the Taurobolium.
A new literary citation for this word may be given from
the Bacchylides papyrus, ili. 86, βαθὺς μὲν αἰθὴρ ἀμίαντος,
where Jebb translates ‘‘ the depths of air receive no taint.”
ἄμμος.
P Petr II. 4 (9)° (iii/B.c.) ὥστε ἀνακαθᾶραι τὴν ἄμμον,
26. III. 43 (2) recto ti. 15 (2nd year of Euergetes I.) ἐργάσασθαι
τὴν ἄμμον τοῦ ὑδραγωγοῦ ἐπὶ τῆς κατὰ ᾿Ηφαιστιάδα
διώρυγος, “to clear out the sand from the water-course of
the canal near Hephaistias,’ BGU II. 530% (i/a.p.)
(= Selections, p. 61) ὃ ὑδραγωγὸς συνεχώσθη ὑπὸ τῆς
ἄμμου, ‘‘ the water-course was choked with sand,” P Tebt II.
34277 (late ii/a.D.) els ἐκσκαφὴν xods... kal ἄμμου, P Flor
Il. 157° (iii/A.D.) els t[0] ἔργον ἐκεῖνο Td τῆς Θεω[ξ]ενίδος,
τούτεστιν Td τῆς ἄμμου. From the inscriptions it is sufficient
to cite Sy// 587187 (iv/B.c.) ἄμμον ἀγωγαὶ πέντε. In
BGU I. 108! (a.p. 203-4) (= Chrest. 1. 227) Wilcken reads
ἀμμόχοστος (/. ἀμμόχωστος), ‘covered with sand,” with
reference to a plot of land, and compares the similar use of
ὕφαμμος in P Amh II. 85}8 (a.p. 78).
> Ἢ
αμπελων
ἀμνός.
Syil 615° (iii/A.D.) ἀμνὸς λευκὸς ἐνόρχης. Herwerden
(s.v. ἀρήν) quotes an inscription from Cos 405, ἀμνὰν
καὶ ἀμνόν. The noun (etymologically identical with Lat.
agnus, our year) is only four times found in NT, always
with the sacrificial connotation which is abundant in LXX.
See under ἀρήν.
ἀμοιβή.
The phrase in 1 Tim 54 ἀμοιβὰς ἀποδιδόναι τοῖς προγό-
vots, ““ἴο make a fitting requital to one’s parents,” is well
illustrated by Przene 11217, where a certain Zosimus having
received the title of citizen ‘‘has made no fruitless return
for the honour”—[ovk ἄκαρπον τὴν τῆς τιμῆς] δέδειχεν
ἀμοιβήν : cf. Cagvat IV, 293". 39 (ii/B.c.) κομιζόμενος τῶν
εὐεργεσιῶν ἀξίας τὰς ἀμοιβάς, Sy// 3655 (i/A.D.) βασιλέων
κἂν πάνυ ἐπινοῶσιν εἰς εὐχαριστίαν τηλικούτου θεοῦ εὑρεῖν
ἴσας ἀμοιβὰς οἷς εὐηργέτηνται μὴ δυναμένων. In P Oxy IV.
705% (A.D. 200-2) the Emperors Septimius Severus and Cara-
calla reply to a certain Aurelius Horion who desired to
confer benefactions on Oxyrhynchus—daroSexdpeba σε καὶ
ταύτης τῆς ἐπιδόσεως ἣν ἀξιοῖς ἐπιδοῦναι ταῖς κώμαις τῶν
᾿Οξυρυγχειτῶν ἀποδιδοὺς ἀμοιβὴν ἐνκτήσεως, “we approve
of this benefaction also which you request leave to confer
upon the villages of the Oxyrhynchite nome, giving (to
different persons) a succession in the enjoyment of it (?)”
(Edd.). Ρ Giss I. 228 (ii/a.D.) νῦν ὄντως ἀμοιβ[ὴ]ν [. . .]
τῆς εὐσεβείας pov ἀϊναλ]αμβανούσης σε ἀπρόσίκοπ]ον Kal
ἱλαρώτατον.
ἄμπελος
is amply vouched for in the papyri, as in BGU IV.
1119), 1123? (both time of Augustus), and P Lond 9218
(late ii/iii A.D.) (=TIII. p. 134) ἦσαν ἐν ἀμπέλῳ, ‘planted
with vines.” InP Petr I. 294 (iii/B.c.) πεφύτευται δὲ Kal
ἡ ἄμπελος πᾶσα, d. is used in a collective sense: cf. P Flor
I. κοῦ (A.D. 268) ἐξ ἴσον ti[s ἀμπέϊλου μεριζομένης. This
use of ἄμπελος (so ΜΟΥ ἀμπέλι) which makes it equivalent
to ἀμπελών, occurs also in the Median parchments, P Said
Khan (B.c. 88 and 22), deeds concerning the transfer of a
**vineyard,” which is never called ἀμπελών in the docu-
ments. We may probably apply this use in Rev 1418.19,
and perhaps in Didache 9%,
ἀμπελουργός.
Syll 535}7 (B.C. 46-5) ἀμπελουργὸν 8’ ἐπάγειν Αἰξωνέας
τοῖς ἔτεσι τοῖς τελευταίοις πέντε may serve to illustrate this
NT ἅπ. εἰρ. (Lk 137).
ἀμπελών.
Nothing earlier than Diodorus (i/B.c.) in ‘‘ profane”
Greek is cited for this word by Grimm. It occurs in five
documents of P Tebt I., three of them ii/B.c.,and two a
little later: cf. also the Ptolemaic P Eleph 14? τῶν μὲν
ἀμπελώνων τοὺς καθήκοντας ἀργυρικοὺς φόρους. Its appear-
ance in P Hib I. 151 (c. B.C. 250) is presumably coeval with
the LXX; nor does the language (. . . μὴ παραγίνεσθαι
«ον τρυγήσοντα Toy ἀμπελῶνα, from a fragment of a letter)
suggest that the word was new. It occurs indeed frequently
in Rev L, a few years older still. For an instance con-
temporary with its NT appearances, see PSI 82° (A.D. 65)
᾿Αμπλίας 28
τῶι ὑπάρχοντι ἡμῖν... ἀμπελῶνι: cf. P Tebt II. 357%®
(A.D. 197) τέλ(η) . . . ἀμπελῶνο(ς) κατοικ(ικοῦ) (ἀρούρας)
a, ‘‘taxes upon I aroura of catcecic vine-land.” The
suffix -dy (like -é¢z in Latin) denoting plantations of trees
was productive in Hellenistic: see under ἐλαιών.
᾿Αμπλίας.
As showing the widespread occurrence of this name in its
longer form’ ApmAvaros, and the impossibility therefore of
connecting it specially with the Imperial household at Rome
(cf. Lightfoot, Phzdippians, p. 172), Rouffiac Recherches sur
les caractéres du Grec dans le NT p. 90 gives the following
instances of its use—at Rome, C7Z VI. 14918, 15509, but
also at Pompeii C/Z IV. 1182, 1183, and 24. Suppl. I. Index,
Ῥ- 747; in Spain C/7Z 11. 3771; at Athens /G III. 11618,
1892 ; and at Ephesus C/Z III. 436. See further Milligan
Documents, p. 183.
ἀμύνομαι.
Syll 356°° (rescript of Augustus) καὶ [ὅτε ἠμύνοντο. The
word may have almost fallen out of the colloquial language,
to judge from its rarity in LXX and NT, and the absence of
occurrences in papyri.
ἀμφιάζω.
See under ἀμφιέννυμι.
ἀμφιβάλλω.
This word, which is used absolutely in Mk 118, is
construed with an accusative in the Bacchylides papyrus
xvii. 5 ff. ἢ τις ἁμετέρας χθονὸς δυσμενὴς ὅρι ἀμφιβάλλει
στραταγέτας ἀνήρ ; ““ [5 the leader of a hostile army beset-
ting the borders of our land?” (Jebb). From non-literary
papyri we have a citation two centuries after Mark—
P Flor 11. 119% (A.D. 254) ἐπέδωκάν μοι οἱ ἁλι[εῖς of περὶ
Stara γὴν ἀμφιβάλλουσι. The supplement is wholly
conjectural, but the verb must mean ‘‘to fish” as in Mark,
and may be used absolutely.
ἀμφιέννυμι.
The full form in Mt 689 is a survival of the literary lan-
guage, and must have been nearly obsolete even in cultivated
colloquial. It is clear therefore that Luke (1238) represents
Q, whether we read ἀμφιάζει with B or -ἔζει with the rest :
as elsewhere (cf. Cambridge Biblical Essays, p. 485 f.),
Luke faithfully preserves a vernacular form which he would
not have used in his own writing. For the form with a
cf. Vettius Valens p. 64° (ἀμφιάσαι), and OG/S 20074
(Aethiopia, iv/A.D.) ἀμφιάσαντες : Blass (Ktihner Grarm.*
ii. p. 366) quotes several instances from post-classical liter-
ature, including Plutarch (ἀπημφίαζε) and even Lucian
(μεταμφιάσομαι). So ἠμφιασμένον Mt τι D. The
classical aorist appears in Sy// 197*4 (iii/B.c ) ἀμφιέσας.
The back-formation ἀμφιέζω is an obvious first step towards
ἀμφιάζω, which shows the influence of the large class of
τάζω verbs (so W. Schmid af. Schweizer Pevg., p. 37).
But though ε forms are predominantly attested in NT (with
significant revolts on the part of B and D—see above), it
seems doubtful whether ἀμφιέζω can be confidently claimed
for the Κ οινή, unless as a local survival. A grammarian in
Cramer Anecd. Ox. 11. 338 says τὸ μὲν ἀμφιέζω ἐστὶ κοινῶς,
τὸ δὲ ἀμφιάζω δωρικόν, ὥσπερ τὸ ὑποπιέζω καὶ ὑποπιάζω.
ἄμωμος
This may be true for πιάζω (7. v.), but the other record is
too scanty for much assurance. See Radermacher Gramm.,
p- 35, and references in Brugmann-Thumb‘, p. 78.
ἄμφοδον.
This word is quoted by LS from Aristophanes and
Hyperides, in both cases only as cited by later writers. Its
appearance in Mark (114) and the 8-text of Acts (1928 D etc.)
is in accord with its frequency in the papyri of the Roman
age, e.g. PST 35° (a. Ὁ. 101) ἀἸναγίραφό(μενος) ἐ]π᾽ ἀμφόδ(ου)
pol vpiov], P Fay 284 (a.p. 150-1) (= Selections, p. 81)
Tacovxaplov τῆς Avda ἀπὸ ἀἸμφόδου “Eppovdaxfs. Gren-
fell and Hunt translate the word ‘‘ quarter,” vicus. A large
number of these are named, and residents are registered
in the ἀπογραφαί as ἀπ᾽ ἀμφόδου ᾿Απολλωνίου Ἱερακίου
and the like, or ἀπὸ Μακεδόνων with ἀμφόδου omitted.
Cf. νὼ 528, τοὺς ἐν τῶι ἀνφόδωι τετάχ(θ)αι ἀπὸ τοῦ
πύργου τοῦ τῆς ᾿Αγαθῆς Τύχης ἕως τοῦ τῆς Εἰὐετηρίας,
where Dittenberger defines & as ‘‘ pars oppidi domibus
inter se contingentibus exaedificata, quae undique viis
circumdatur.” On its gender cf. Mayser Gr. p. 261 n.
ἀμφότεροι.
On P Lond 336% (Α.Ὁ. 167) (=II. p. 221) Kenyon
observes, ‘‘ ἀμφότεροι = πάντες in late Byzantine Greek...
and it is possible that colloquially the use existed earlier.”
The text here has the names of five men—apdrepor ἱερεῖς
θεοῦ κώμης Σοκνοπαίου Νήσου. In P Théad 264 (A,p. 296)
Αὐρήλιοι [H]pwvivos καὶ ᾿Αθανάσιος κ[α]ὶ Φιλάδελφος καὶ
Σερηνίων ἀμφότεροι ἐξηγ(ητεύσαντες) makes ἀμφ. apply to
three persons, if with the Ed. (and πο. 277) we read ὁ καὶ
᾿Αθανάσιος : in no. 27 we find the first two characterized
as having been exegetae, while Serenion is κοσμ(ητεύσας),
two years later. Prof. Thumb refers to BZ xi. p. 111 for
apd. = ‘alle zusammen.” In the London papyrus, despite
Bury’s paper on this late usage (C/ xi. p. 393), it is hard
to disagree with Kenyon’s suspicion that it was not only
the last two of these five who were priests: cf. P Lond
353” (A.D. 221) (ΞΞ 11. p. 112) where again we find five
representatives of the πενταφυλία of Socnopaei Nesus.
This usage is further strengthened by P Gen I. 675
(A.D. 382), and 26. 69% (A.D. 386) where ἀμφότεροι is used
of four men. A similar extension of the word to the seven
sons of Sceva in Ac 1915 undoubtedly simplifies the narrative.
See further Moulton CR xv. p. 440, and Proleg. p. 80,
where other exx. are noted. Radermacher (Gramm. p. 64)
is in favour of making ἀμφ. mean ‘‘all” in Acts.
ἀμώμητος,
only found in 2 Pet 344 and in literary Hellenistic (Antho-
logy), may be quoted from an Alexandrian epitaph in
Pretsigke 332, ΠΙ. . . .Jouk[. . ἀμ]ώμητε, εὐψύχι, (ἐτῶν)
Ὑ: so the word is used here of a little child. In 26. 367,
Κλέοβι ἀμώμητε, εὐψύχι, (ἐτῶν) Ke, it belongs to a young
man, dying prematurely. Add the *‘ Apocrypha Moisis,”
P Leid Wii. ὁ ἧκε κύριε ἀμώμητος καὶ ἀπήμαντος.
ἄμωμος.
The word is found in a sepulchral epitaph from Thessa-
lonica C/G 1974, also in the sepulchral poem referred to
under apapavros—Sikvis σέλας αἰὲν ἄμωμον. Nageli(p. 25)
"
αν
further cites the Paris magical papyrus, 1. 1311. For the
use of "Apwpos as a proper name, see Fick-Bechtel Dee
griechischen Personennamen, Ὁ. 213.
Hort (on 1 Pet. 119) points out that the Biblical use of
ἄμωμος, properly ‘‘ without blame,” was affected by the
Hebrew D4 ‘*blemish,” for rendering which the LXX
translators caught at the curiously similar μῶμος.
ay.
For the rapid decay of this particle in Hellenistic verna-
cular, reference may be made to Pro/eg. pp. 165-9, 197-201 :
a few additional points may be brought in. First comes the
use with relatives and conjunctions, normally but by no
means universally taking the subjunctive. Here in i/ and
ii/A.D. ἐάν greatly predominated over ἄν, except with ὅπως,
ὡς and ἕως. Thackeray (Gr. p. 68), collecting statistics from
more extensive material than had been available in Pro/eg.
Ῥ- 43, sums up the results to the same purpose : about B.C. 133
“8s [etc.] ἐάν begins to come to the front, and from i/B.c.
onwards the latter is always the predominant form: the
figures in both columns decrease in iii/—iv/A.D., when the use
of the indefinite relative in any form was going out of use.”
The ultimate result of this process is seenin MGr, where the
2) ((
only traces left of ἄν are inthe compounds σάν “as,” ““assoon
as,” and ἄν “if,” with kav (= κἄν) “even.” av is from
ὡς ἄν, which in papyri is used in the same senses: thus
BGU IV. 1098*4 (end of i/B.c.) ὡς ἂν ἐπὶ το[ῦ κα]ιροῦ κοι-
vas κρίνωσι (according as), 73. 1209! (B.C. 23) ὡς ἂν λάβῃς
τὸ γράμμα (as soon as), P Hib I. 664 (B.c. 228-7), dfs
δ᾽] ἂν παραγένωμαι (do.). Several instances are collected
by Witkowski (? p. 87), and Phil 2533, 1 Cor 1134, Rom 1524
noted as parallel, as in Pro/eg. p. 167. _The MGr ἄν inherits
the uses of ἐάν. The latter in vernacular Hlellenistic is
stable, or even reverts to εἰάν by re-composition ; but the
form ἄν is found in many illiterate documents of the Kowy
and may be the direct ancestor of the MGr. See Pro/eg.
Ρ. 43 π.2. On ἄν with opt., or 72d. zrvealis, see Proleg. pp. 197-
201. A reference should be added to Goodspeed’s convine-
ing suggestion (xf 7’ xx. 471 f.) that in Mk 7! we should
read ὃ ἂν (so D) ἐξ ἐμοῦ ὠφελήθης, indic., “ what you would
have gained from me.” Two or three additional instances
of ἄν in “unreal” clauses may be given from the papyri :—
P Tor I. rit 358. (B.C, 116) (== Chrest. 11. p. 39), καὶ εἴπερ
γε δὴ ἐνόμιζεν ἔχειν τι δίκαιον κτὰ., οὐκ ἄν ποτε προαχθῆναι
(depending on ὥστ᾽ εὔδηλον εἶναι in 1. 31), Ρ. Giss 1. 4717
fearly ii/A.D.) τὸ ὀνάριον τὸ χαλκοῦν εἰ ἐπωλεῖτο δραχμῶν
RB, ἔκτοτε ἂν ἔπεμψά σοι, id. γοἷϊ- ὃ (same period) εἰ δυνατόν
μίοῳ ἣν KTA., οὐκ ἂν ἀ[κ]νήκειν, BGU IV. 114127f (end of
i/B.c.) ἠ (λ εἰ) ἣν δάκρυά σοι γράφειν, γεγραφήκειν ἂν ἀπὸ
τῶν δακρύων, CPHerm I. 77! εἰ μὲν δὴ χορηγία τις [ἣ]ν κτλ.
(a gap of 21 letters included), οὐδὲν ἂν ἡμᾶς ἔδει πε]ρὶ τού-
[των δεῖσθαι. To the papyrus exx. of ἄν dropped (Prodeg.*
Ῥ- 200 n.*), add PSI 719! (vi/a.p.) et μὴ ἡ θεία πρόνοια ἐβοή-
θησεν κτλ., εἶχαν ἀλλήλ[ους) ἀναιλῖν (/. ἀνελεῖν). The
fewness of our exx. shows that the NT omissions of ἄν,
practically confined to Jn, are not normal Kow grammar,
except in clauses where omission was classical: the con-
struction itself was dying out, but the ἄν was preserved
while the locution lasted. MGr uses a periphrastic con-
ditional mood (Thumb Handbook, p. 195).
9 αναβαίνω
ἀνά
survives almost exclusively in the limited uses seen in NT.
The new ‘‘improper preposition” ἀνὰ μέσον is common :
cf. MGr ἀνάμεσα. Thus P Magd 2° (p.c. 221) ἀνὰ μέσον
τοῦ te Ἰ]οώριος [sc. τοίχου] καὶ τοῦ τοῦ ἀνδρός pov, Sy//
929% (ii/B.c.) τῆς κειμένης ἀνὰ μέσον ᾿Ιτανίων τε καὶ Ἵερα-
πυτνίων, P Petr I. r1® (iii/B.c.) οὐλὴ ἀνὰ μέσον ὀφρύων, zd.
IIT. 37(a)". 15. (B.c. 257) χώματος τοῦ ἀνὰ μέσον τοῦ κλήρου,
OG/S 56% (iii/B.c.) ὧν ἀνὰ μέσον ἔσται ἡ ἀσπιδοειδὴς
βασιλεία (a crown adorned with serpents), P Oxy I. 999
(A.D. 55) ava μέσον οὔσης τυφλῆς ῥύμης, etc. In Sy// 3344
(B.C. 73) περὶ ἀντιλογιῶν τῶν ἀνάμ{εσον] θεῶι ᾿Αμφιαράωι
καὶ τῶν δημοσιωνῶν γεγονότων Dittenberger (who here
prints as one word) comments on the barbarous grammar,
the preposition taking dative and genitive together. "Ava
λόγον “in proportion” is not rare : e.g. P Ryl II. 96!4(a.p.
117-8) (ἀρούρας) δή (= 8) ἀνὰ λόγον τῆς ἀρούρας ‘ata rate
per aroura.”’ Note 20. 5851 (A.D. 156) οὐδὲν δέ μοι ὀφείλεται
ὑπὲρ τ]ῶν ἀνὰ χεῖρα χρόνων, “the current period”
(Edd., who cite 75. 997, BGU I. 15518 and IV. 104923).
The distributive use of ἀνά is often found in papyri: thus
P Oxy IV. 819 (ς. a.p. 1) τὰ δὲ προκείμενα (das) ὃ
πεπρᾶσσθαι Sv ἐμοῦ ava δραχ(μὰς) πέντε. Radermacher
(Gr. p. 16) remarks on its appearance in doctors’ prescriptions
to mark the dose, and gives some other vernacular instances,
noting that it began to figure in colloquial Attic in the
classical age. It serves to express multiplication, as in P
Petr IT. 30(4)?° (iii/B.c.) β(ασιλικοῦ) τ addpov κΙλ ava YZ
pe “1ὸ of Crown land - 20 of unproductive = 30 Χ 34
= 105.” Cf. a papyrus cited by Wilcken in 47chiv v. p. 245.
Note P Ryl II. 1687 (A.p. 120) ἀνὰ λαχάνου μέτρωι
ἐλαιουργικῶι ἀρτάβας τρεῖς. “Ava méo[v occurs in P Tebt
II. 344?° (ii/A.D). On the possibly corrupt solecism in
1 Cor 6° see Proleg. p. 99. Nachmanson Bertriige, p. 67
cites an inscription in which distrib. ἀνά c. acc. has the
same sense as a simple acc. with kat’ ἄνδρα. δόντα ἐπὶ δὶς
τοῖς μὲν πολείταις Kat’ ἄνδρα δην(άρια) ὃ, τοῖς δὲ λοιποῖς
ἐλευθέροις ἀν[ὰ] δην(άρια) B (/G iv. 597°!f.—Argos,
« spit”).
ἀναβαθμός.
Syll 587398 (iv/B.c.) ἀναβαΐζμ[ο]ύς (ἡ. ἐ. -σμούς), apparently
parts of ἃ τροχιλεία, on which see Dittenberger’s note. For
examples of a. in late Greek, cf. Aelian vi. 61, xi. 31; Dion
Cass. Ixv. 21, Ixviii. 5 (Lobeck Pkryx., p. 324). Rutherford
(WP, p. 372) adds the note of Moeris, βασμὸς ᾿Αττικῶς,
βαθμὸς “Ἑλληνικῶς, in confirmation of Phrynichus, who tells
us that the @ is Ionic: for the relation of the -σμός and -θμός
suffixes see Brugmann-Thumb! p. 218 f.
ἀναβαίνω.
Wilcken (Archiv v. p. 268), commenting on POxy VI.
898% !8 (A.D. 123) eis "Oacw καταβῆναι--ἀναβάντα εἰς τὸν
᾿Οξυρυγχείτην, notes that this may either be literal or refer
to Oxyrhynchus as the county town: ἀναβαίνειν εἰς πόλιν,
καταβαίνειν εἰς κώμην. P Par 49 (B.c. 164-58) gives us
instances of the verb as used in NT for ‘‘ going up” to the
Temple : 1. 53 otk ἔχω σχολὴν ἀναβῆναι πρὸς ὑμᾶς (sc. the
recluses in the Serapeum), 26. *4 ἐὰν ἀναβῶ κἀγὼ προσκυ-
νῆσαι. So P Par 4719f (c. B.C. 153) 6 στρατηγὸς ava-
βαίνει αὔριον εἰς τὸ Σαραπιῆν. Witkowski (2 p. 72) remarks
ἀναβάλλω
that the Serapeum was situated above the town, so that
the verb was appropriate, as in Lk 18%. The common
phrase @. εἰς Ιεροσόλυμα, etc., may be illustrated from P
Lond 1170 verso (A.D. 258-9), (=III. p. 194), where an
account of labourers ‘‘ off work” (ἀργησάντων) describes
one as ἀναβὰς els τὴν πόλιν and another ἀναβὰς ἐπὶ τῆς
πόλ, The same meaning, or something near it, may be seen
recurring in P Oxy VIII. 1157 (late iii/a.p.), as "5 ἀντί-
γραψον κἀγὼ ἀναβαίνω καὶ ἀπογράφομαι, 75. 7 ἐπιδὴ οὖν
οὐ δύναμαι ἀναβῆναι ἴδε ἠ (/. εἰ) δύνῃ ἡμᾶς ἀπογράψε : we
should use ‘‘ come up” in the same connotation. So 20. VI.
93519 \iii/A.D.) ἔμελλον 8[8] καὶ αἰὐτὸ]ς ἀναβῆναι, BGU IV.
1097® (i/A.D.) Hav δὲ ὁ ἀντίδικος ἀναβῇ, περίβλεπε αὐτόν.
In zd. 1141 (late i/B.c.) ἡμέρας δὲ ἐν αἷς ἀναβαίνωι, εὑρί-
σκωι αὐτὸν καθήμενο(ν) it perhaps means ‘‘go upstairs.” In
P Petr 11. 9 (3)8 (iii/B.c.) πλήρωμα ἀναβέβηκεν is ‘the gang
has gone away.” Cf. MGr ἀνεβαίνω.
For the substantive cf. P Grenf II. 67 (a.D. 237)
(= Selections, p. 109) where three asses are provided
imp καταβάσεως Kal ἀναβάσεως, ‘for the conveyance
down and up again” of dancing girls for a village festival.
᾿Ανάβασις is common in the papyri and the inscriptions of
the “rising” of the Nile, e.g. BGU 1. 124 (A.D. 181-2)
[τῆς τοῦ] ἱερωτάτου Νείλου ἐπ᾿ ἀγαθῷ ἀναβάσεως, Οὐ 15
666 (c. A.D. 55) ἡ Αἴγυπτος, τὰς τοῦ Νείλου δωρεὰς ἐπαυ-
ξομένας κατ᾽ ἔτος θεωροῦσα, νῦν μᾶλλον ἀπέλαυσε τῆς
δικαίας ἀναβάσεως τοῦ θεοῦ, where Dittenberger draws
attention to the fact that δικαία ἀνάβασις is a ‘solenne
yocabulum” in this connexion. So in the papyri, BGU lV.
1208)? (p.c. 27) τ][ῃν ἀποτομίαν (see s.v.) τῆς ἀναβάσεως,
There are some other instances in Meyer’s note on P Giss
I. 37, intro. n°, In Cagnat 111. 975 (? i/a.p.) &. is part of a
house: τὴν ἀ. ταύτην σὺν τῇ ἁψεῖδι.
ἀναβάλλω,
in something like the forensic sense ‘‘defer’”’ a case,
occurs in P Tebt I. 22 (8.6. 112) ἀναβαλλόμενος εἰς
τὸν φυλακίτην, ‘referring the matter to the inspector”:
cf. P Par 667 (i/B.c.) ὧν τὰ ἔργα ἀναβάλουσιν (/. -λλ-),
‘whose work is postponed.” Elsewhere it is generally =
“cast up” or “send back”: in Ostr 1154 (Rom.) ava-
βαλεῖν τὰ ἱμάτιά σου appears to be used of the ‘setting
up” of a weaver’s warp. Cf. P Giss I. 2018 (ii/A.p.) εἰ
θέλεις ἀναβληθῆναί σίου τ]ὴν ἰσχνὴν [λε]υκὴν στολήν,
φρόντισον τῆς πορφύρας. In Ost 1399 (A.D. 67-8) ἀνε-
βί(άλετε) εἰς τὸ κενὸν (1. καινὸν) χῶ(μα) ναύβ(ια) δέκα πέντε,
1567 (A.D. 105) ἀναβίεβλήκατε) εἰς χῶ(μα) ᾿Αθην(αίων)
viavBrov) (ἥμισυ), it may mean “throw up,” of a measure
of earth excavated (cf. Mahaffy Petrie Papyri, III. p. 344):
this is a return to its most primitive sense—cf. Sy// 5871®
(B.C. 329-8) τέκτοσιν τοῖς ἀναβαλοῦσιν τὰς πλίνθους.
Another physical sense appears in P Flor II. 2335 (a.v.
263), where Comparetti renders tva ... [ἀϊναβληθῶσι ** ‘vi
si adattino’ (le spalliere).”” The verb is MGr. The ex-
pressive compd. διαναβάλλομαι ““ procrastinate” occurs
P Tebt I. 507? (B.c. 112-1).
ἀναβιβάζω.
P Oxy IIL. 51327 (a.p. 184) ἀναβεβίσθαι (7. -βιβάσθαι)
els δραχμὰς χειλίας [ὀκ]τακοσίας, ‘raised the price to
eighteen hundred drachmas.” (MGr dveBatw.)
30
ἀναγγέλλω
ἀναβλέπω.
Syll 80 717 (ii/A.D.) καὶ ἀνέβλεψεν καὶ ἐλήλυθεν καὶ ηὐχα-
ρίστησεν δημοσίᾳ τῷ θεῷ, of a blind man ‘recovering
sight ” in the temple of Asclepios, as in Tn 911,15 (cf. Docu-
ments, p. 154). So at the beginning of the same inscr.,
καὶ ὀρθὸν ἀνέβλεψε.
ἀναβοάω.
In the interview between Marcus Aurelius (Ὁ) and a con-
demned criminal, P Oxy I. 33-7 (= Chres¢. 1. p. 35), we
read of the latter that ἀνεβόησεν [μ]έσης Ρώμης, summon-
ing the Romans to see him led off to death. Beyond this
rather ou¢ré document, we have no other evidence of the
ἸΚοινή use of the word, an interesting confirmation of WH’s
rejection of it in Mt 274*—unless indeed the more literary
Matthew was emending Mark (15%*) !
ἀναβολή.
The word is used with a large variety of meanings. Thus
P Amh II. 34 (α)5 (c. B.c. 157) ἐκθεῖναι τὴν κατάστασιν els
μηδεμίαν ἀναβολὴν (‘‘without delay”) ποησαμένους : cf.
Syl/ 425" (iii/B.c.) ἀναβολὰν λαβόντες ἔτη τρία. In P Oxy
IV. 7297 (A.D. 137) τὴν δὲ ἀν[α]βολὴν ποιήσονται ἀπὸ τῶν
ἐθίμων ἀναβολῶν, and P Goodsp Cairo 15 (A.D. 362) τὴν
ἀναβολὴν πεποίημαι, we have the same phrase as in Ac 2517
(pius the article), but in a wholly different sense, ‘‘ to make
an embankment.” In P Tebt 11. 3752 (a.p. 265) τοὺς
[δι]ωρύγων τε κ[αὶ ὑδ]ραγωγῶν [ἀ]ναβολάς is rendered by
the editors ‘‘banking up of canals and conduits,” and
probably a similar rendering, rather than “‘ dredging,” should
be given to P Amh 11. 911} (a.b. 159) ἀναβολὰς διωρύγω(ν) :
cf. CPHerm 41 χώμασι καὶ ἀναβολαῖς, and P Lond 1171%
(B.c. 8) (=IIL. p. 179) ἀναβολῆς ναυβίων (see on ἀναβάλλω,
and Kenyon’s note here). In P Oxy VI. 909° (A.D. 225) τὴν
προκειμένων ἀκανθῶν ἀναβολήν, the word is used in the
unusual sense of digging up or uprooting (see the editors’
τέρα ἀνβολὰ (/. τέσσαρας ἀναβολάς), “" 4 bags,” and com-
pare P Oxy IV. 74174 (ii/a.p.) where ἀναβολή, in the sense
of ἀναβολίδιον, occurs next before προχείρια in a list of
articles. Further in a legal document P Petr III. 21 (g)?*
(iii/B.c.) we have τῆς ἀναβολῆς Tod ἱματίου with hiatus
before and after, so that we cannot certainly join the words.
In P Théad Iny. 15, a receipt of Constantine’s time, those
who grant the receipt name themselves ἀποδέκται λίνου τοῦ
ἱεροῦ ἀναβολικοῦ, where Jouguet finds a reference to the
linen fora military mantle “(ἀναβολικοῦ ae ἀναβολή --ἀμβολή
= abolla, etc.) : but see Wilcken Archiv, iv. p. 185.
ὀνάγαιον.
This form of the word is supported by κατάγί(ε)ιον,
P Oxy I. 75} (a.p. 129), and VI. 91118 (iii/A.D.), 912%
(zd.) ; καταγαίῳ, P Lond 1164 (e)® (A.D. 212) (=III.
p- 160), κατάγαια, P Oxy VI. 903% (iv/A.D.), κατάκεον,
P Rein 43° (A.D. 102, illiterate). Τῶν avwyatwy occurs at
the end of vi/A.p., P Par 21%, and ἀνώγιον in CPR 2815
(A.D. 110), after a lacuna: cf. MGr ἀνώγι “* upper storey.”
ἀναγγέλλω,
which in Hellenistic Greek is found much in the sense of
the Attic ἀπαγγέλλω, is illustrated by P Petr IIT. 42 H (8f)?
" ,
αναγενναὼ
(iii/B.c.) τὰ γεγενημέϊνα σοι ἐμοὶ ἀνήνγελλον, 2. 56 (6)}5
(Ptol.) ἀναγγέλειν σοι αὐθήμερον : cf. Sy/Z 2637 (c. B.C.
200) ἐντέταλμαι αὐτῶι ἀναγγεῖλαι ὑμῖν ἃ ἠβουλόμην ὑμᾶς
εἰδῆσαι. Further instances in P Eleph 135 (B.c. 223-2, =
Witkowski? p. 43), P Petr II. 11, 25 (iii/B.c.—7é. p. 7) see
also Sy// Index (III. p. 249). For the use of the word in the
LXX, see Anz Sudbsrdia, p. 283.
ἀναγεννάω.
The word, as well as the thought, is found in the Hermetic
writings, e.g. Reitzenstein Pozmandres p. 3391} ἀγνοῶ, ὦ
τρισμέγιστε, ἐξ οἵας μήτρας ἀνεγεννήθης, σπορᾶς δὲ ποίας :
cf. Bauer on Jn 38 (in HZN7) and Reitzenstein Die he//.
Mysterienreligionen pp. 26, 31.
ἀναγινώσκω.
For this word = ‘‘read aloud,” as generally in classical
Greek, cf. P Grenf I. 3715 (late ii/B.c.) ἐπιλέγματος ἀναγνω-
σθέντος, of the reading aloud ofa petition, and P Goodsp Cairo
2g iii) (¢, A.D. 150) ἧς ἀναγνωσθείσης, of a will. So P Oxy
I. 598 (A.D. 292) ἐπίσταλμα ἐν ἡμῖν ἀνεγνώσ[θη], “at a
meeting of our body a despatch was read,” and J/ichel 699°
(end of iii/B.c.) τό τε ψήφισμα ἀνέγνωσαν. The word is
used absolutely in P Amh II. 64? (A.D. 107) ἀναγνωσθέντος,
‘a report was read.’’ On the other hand it must mean
simply ‘‘read” in P Eleph 9% (B.C. 222) ὡς ἂν οὖν ἀναγνῶις
[τὴ]ν ἐπιστολήν, and similarly 24. 13°, also BGU IV. 1079°*
(a private letter —i/a.D.) λοιπὸν οὖν ἔλαβον παρὰ τοί(ῦ)
ApaBos τὴν ἐπιστολὴν καὶ ἀνέγνων καὶ ἐλυπήθην, and
P Fay 20° (iii/iv A.D.) where it refers to copies of an edict
set up in public places σύνοπτα τοῖς ἀναγιγνώσκουσιν, ‘in
full view of those who wish to read.” ᾿Ανέγνων is a common
formula for an authenticating signature, like the Legimzs
of the Roman Emperors: see e.g. P Par 69%: 1% 14 (B.c. 233).
The play on two compounds of γινώσκω in 2 Cor 14 may be
paralleled by P Oxy VII. 106278 (ii/a.b.) αὐ[τ]ὴν δέ σοι τὴν
ἐπιστολὴν πέμψω διὰ Σύρου ἵνα αὐτὴν avayvois νήφων kal
σαυτοῦ καταγνοῖς. It is interesting to note from the literary
record of the verb that the meaning ‘‘read” is essentially
Attic, Tonic (Herod.) using ἐπιλέγεσθαι: see LS and
Schlageter p. 24. In Pretsigke 1019, 1020, 1022, 1023,
all προσκυνήματα from the same Egyptian temple (Kalab-
schah), also 1065 (Abydos)—we find the record of the
adoration of a number of persons from one family, to which
is appended καὶ τοῦ ἀναγινώσκοντος, in one case following
καὶ τοῦ γράψαντος. This inclusion of the reader, whoever
he may be, distantly reminds us of Rev 1°.
ἀναγκάζω.
P Oxy IV. 71714 (late i/B.c.) ἠν]άγκασμαι βοᾶν αὐτῶι.
A somewhat weakened sense is seen in P Fay r1of (A.D. 94)
εὖ ποιήσεις. . ἀναγκάσας ἐκχωσθῆναι τὸ ἐν αὐτῶι κόπριον,
‘*please have the manure there banked up” (Edd.): cf. the
use in Lk 1428, where ἀνάγκασον describes the ‘‘ constraint”
of hospitality which will not be denied. Other occurrences
are BGU IV. 1042°.® (iii/A.D.) ἐ[ν]έτυχ[ε τ]ῷ δικαιοδότῃ
kal ἀ[ν]ή[γκ]αζέ pe προσκαρτερεῖν τῷ βήμ[ατ]ι αὐτοῦ:
so we venture to restore the text, in accordance with the
meaning clearly needed—the augment will be a blunder like
that which secured permanent footing in διηκόνουν, etc. A
similar aor. is apparently intended in P Amh II. 133!” (early
31
, ,
αναγ Κἢ
ii/A.D.) καὶ μετὰ πολλῶν κόπων ἀνηκάσαμεν (1. ἀνηγκ-)
αὐτῶν (for αὐτούς) ἀντασχέσθαι κτὰ. ““ἀπὰ with great
difficulty I made them set to work” (Edd.). The con-
tracted future occurs in an edict of Germanicus on a Berlin
papyrus (Archiv vi. p. 286) ἐάμ. μοι μὴ πεισθῆτε, ἀναγκᾶτέ
μεκτὰ. BGU IV. 11417 (end of i/B.C.) ἀναγκάζομαι μηκέτι
σοὶ μηδὲν γράψαι, [ἵνα] vohoys. Ρ Lond 951 vers * (late
iii/a.D) (=IIL. p. 213) ἤκουσ[α)] ὅ[τ|. θηλάζειν αὐτὴν
ἀναγκάζεις. The verb is MGr,
ἀναγκαῖος.
P Fay τοῦ (early i/A.D.) πρὸς ἀναγκαῖν (= -αἴον).
Ordinary uses may be seen in P Tor I. 14+ (p.c. 116) κατὰ
τὸ ἀναγκαῖον ‘necessitate coactus,” P Leid B-3 (ii/B.c.)
εἰς τὸ μηθὲν τῶν ἀναγκαίων ἡμᾶς ὑστερεῖν, P Flor II. 1324
(A.D. 257) ὅπερ ἀναγκαῖόν σε ἣν γνῶναι (as Ac 1345), 24. 1708
(A.D. 255) εἰ περὶ τῶν οὐθαμινῶν ἀμελεῖτε, πόσῳ μᾶλλον
τῶν ἀναγκαιοτέρων. In combination with φίλος, meaning
“intimate,” as in Ac τοῦδ, we have P Flor 11. 142? (A.D.
264) ἐπειδήπερ ἐντολικὸν ἔχω ἀναγκαίου φίλου : cf. Sy//
737° (ii/A.D.) (εἰ) σφόδρα ἀναγκαῖός τις ἢν. For the Pauline
phrase ἀναγκαῖον ἡγεῖσθαι, as 2 Cor 9°, Phil 255, cf. P Fay
111! (a.p. 95-6) (= Sedections, Ὁ. 67) [a]vavKaiv ἡγήσα[5],
‘‘considering that it is essential,” Sy/7 656° (ii/A.D.) ὅθεν
ἀναγκαῖον ἡγησάμην (c. inf): cf. ὑπολαμβάνομεν a. εἶναι,
ih. 79074. The RV margin at Tit 3! εἰς τὰς ἀναγκαίας
χρείας, “‘for necessary wants,” that is ‘‘for the necessities
of life,” is supported by P Oxy VII. 106818 (iii/A.p.) χάριν
ἀναγκέας xpias, and by Prieve 108° (c. B.C. 129), where
Moschion is thanked for having given a certain sum εἰς
χρείας ἀναγκαίας. Cf. P Grenf II. 14 (ce) f. (iii/B.c.)
χρείαν ἔχομεν ἀναγκαίαν Τιμοξένου ὥστε ἀποστεῖλαι αὐτὸν
εἰς τὴν πόλιν. The superlative is found P Par 467 (B.C 153)
ἐν τοῖς ἀναγκαιοτάτοις καιροῖς, and P Giss I. 23° (1i/A.D.)
πάντων τῶν εὐχῶν μου ἀναγκαιοτάτην ἔχω τὴν τῆς ὑγείας
σου. αἰὄ. Cf. the elative in P Lond 4231 (B.c. 168) (=I. p. 30)
εἴπερ μὴ ἀναγκαιότερόν σε] περισπᾶι, ‘‘ unless urgent busi-
ness detains you,” P Flor I. 6115 (Α.0. 86-8) ἐντυγχάνει σοι
τὸ πρῶτον κ[α]ὶ ἀναγκαιότατον. For the adverb, cf. P Flor
II. 138° (A.D. 264) ἐπεὶ ἀναγκαίως σου χρήζω, OCIS 6698
(i/a.D.) προέγραψα ἀναγκαίως περὶ ἑκάστου τῶν ἐπιζητου-
μένων, P Giss I. 688 (early ii/A.D.) ἀναγκαίως γράφω σοί"
οὐδένα ᾽χω (1 ἔχω) [μ]ετὰ τὸν θεὸν εἰ μή σε, etc.
ἀναγκαστῶς.
The derived adj. ἀναγκαστικός occur eight times in Vettius
Valens, with the meaning ‘‘fotens,” “‘ efficax”” (Ed.).
ἀνάγκη.
For ἔχειν ἀνάγκην followed by the infinitive, as Lk τ415,
ef. P Oxy VII. 10614 (B.C. 22) ἀνάγκην ἔσχον παρακαλέσαι,
“61 have been obliged to urge,” P Flor II. 278'¥-% (iii/a.v.)
ἀνάγκην ἔσχον ἐ[ντ]υχεῖν. The converse appears in BGU
IV. 114147 (B.C. 14) διὸ ἀνάγκη pe ἔσχηκε ἐνφανίσαι. The
word = “calamity” occurs in Sy// 2555) (iii/B.c.) ἐν
ἀνάγκαις καὶ κακοπαθίαις yévnrat—cf. 2 Cor 6%, etc. In
a leaden tablet found at Carthage, Wiinsch 4F 4§ (iii/a.D.)
ἔϊξορκί[ζω oe] τὸν θεὸν τῆς ἀνάγκης τὸν μέγαν ᾿Αρουρο-
Baaptaypav, we have, as Wiinsch thinks, the Orphic con-
ception surviving: he compares P Lond 121848 (iii/A.D.)
(=I. p. 105) θεὸς ὁ ἐπὶ τῆς ἀνάγκης τεταγμένος ᾿Ιακοὺβ
Ἰαιβω (ἢ -- ΠῚΠ") Σαβαώθ “ASwvat—in neither of these
ἀναγνωσις 32
however can we speak exactly of ‘‘the great goddess of
Necessity.” She figures in Vettius Valens, p. 173 (top),
αὐτήν τε τὴν πρόνοιαν Kal τὴν ἱερὰν ᾿Ανάγκην. For the
ordinary use of the word we may quote Os¢r 1153 (Rom.)
μὴ ἄλλως ποιήσητ(ε) εἰδότ(ες) τὴν ἀνάγκην, P Hlor Il. 171°
(A.D. 257) ἐπεὶ δὲ οἶδα ὅτι καὶ ἀνάγκης καὶ ὑπομνήσεως
χρήζεται, ““γοιι need compulsion and reminder,” 76. 186°
(A.D. 259), Sta τὴν ἀνάνκην τῶν ἀναιλωμάτων, ‘the pres-
sure of expenses,” 7. 2229 (A.D. 256) els τὰ ἀναλώματά pov
τῆς φροντίδος ἐν ἀνάγκῃ. etc. The word is MGr.
ἀνάγνωσις.
Syil 55281 (Magnesia, late ii/B.c.) ἐὰν δὲ μὴ ποιήσωνται
τὴν ἀνάγνωσιν [αὐ]τοῦ καθότι προστέτακται: several in-
stances might be quoted from 11|Ὰ.1». in the normal sense of
‘‘yeading.” In P Tebt I. 61 (4) (B.c. 118-7) we have the
survival of an earlier meaning: ἐπὶ τῆς ἀναγνώ[σ]ε[ὡς] τῆς
κα[τ]ὰ [pv]AAfov γε]ωμετρίας, ‘Sat the revision of the
survey of the crops” (Edd.).
avayo.
The use of &. in Ac 12 finds a ready parallel in Sy// 36674
(i/A.D.) ἀναχθέντα εἰς τὸν δῆμον ἐὰν μὲν πολείτης ἦ, ἀπο-
ξενοῦσθαι. For the meaning ‘‘ restore,” ‘‘ bring back,” cf. P
Par 10! τοῦτον ὃς dv ἀναγάγῃ, with reference to a runaway
slave, and Wilcken’s restoration (Archiv iv. p. 548) of P
πελον] of bringing back certain arouras to use as a vineyard.
See the editor's note on P Oxy VII. 10328 (A.p. 162)
ἀνήξαμεν κτλ. ‘we converted out of our own ancient plots
. . . gg ofan aroura of vine-land,” and 24. IV. 70723 (c. A.D.
136) γῆν ἀνάξαι ἀμπέλῳ. (On the vulgar Ist aor. see above
under ἄγω.) P Flor II. 1345 (A.D. 260) ἵν[α] τὸ ἀναγόμενον ἐν
Βουβάστῳ κτημάτιον ὑποσχισθῇ, is rendered by Comparetti
““perche la terra aunessa in Bubasto venga dissodata.”
Syil 936° καὶ καταβαλέτω Tap πεντηκοστὰν π[ρὶ]ν ἀνάγειν
τι ἢ πωλεῖν seems to mean ‘‘ before he brings (the mer-
chandise) into the town or sells it,” Δ δ. ‘* bring up” from
the landing stage. The familiar use of ἀνάγειν for ‘ putting
out to sea” is found in BGU IV. 1200! (B.c. 1) τοῦ
τὴν πρόσοδον ἀνηγμένου εἰς ᾿Ιταλίαν, modified in a transitive
direction. For its sacrificial use (as in Ac 74) cf. OGIS
76447 (c. B.C. 127) ἀναγαγὼν ἐκ τοῦ ἰδίου ταύρους δύο καὶ
καλλιερή[σας κτλ : so elsewhere in this inscr. (= Cagnat IV.
294).
ἀναδείκνυμι.
Frequent in inscr., in a sacrificial sense, e.g. Sy// 55314
(ili/ii B.c.) ἀναδεικνύωσι τῷ Διί (ταῦρον). Nearer to the
sense of Ac 1 is the astrological phrase in Vettius Valens,
Ρ. 119° ἐὰν δὲ Ζεὺς μαρτυρήσῃ Κρόνῳ, νόμιμος γάμος
ἀναδειχθήσεται ἢ καί τινας ἐξευγενίσουσιν. Note Sy// 32912
(B.C. 86) κέκρικεν ἀναδεῖξαι τὸν πρὸς Μιθραδάτην πόλεμον,
which comes near our ‘‘ declare war”: so in OG/S 4414
ex suppl.).
ἀναδέχομαι.
There is a legal sense of this word which is not uncommon
—P Oxy III. 513° (a.p. 184) ἐάν τις ζήτη[σις] περὶ
τούτου γένηται πρὸς αὐτὸν. .. [ἐγὼ] αὐτὸς τοῦτο ava-
δέξομαι, ‘if any action is brought against him in connexion
with this, I will take the responsibility upon myself” (Edd.).
ava nrew
So P Tebt I. 98? (c. B.C. 112) dv ἀδεδέγμεθα (1. avad-),
“*for whom we are security,” and the late P Grenf II 99
(a)! (vi/vii A.p.) Aavelr ἀνεδέξατο Θαησίαν ὥστε αὐτὴν
ἀπελθῖν els διαίτην καὶ τὰ ἀπὸ διαίτης ποιήσῃ, ‘ David has
become surety for Thaesia on condition that she return to her
home and busy herself with its duties.” The verb is followed
by the infinitive, P Tebt I. 755 (B.c. 112) ἀναδέχομαι πόρον
δώσιν τῆς (ἀρτάβης), ‘I undertake to provide for the artaba
tax”; P Hib I. 58%ff (B.c. 245-4) ἀναδέδεκται yap
ἡμῖν ἀπομετρήσειν σῖτον: cf. OG/S 339” (ii/B.c.) τάς τε
πρεσβείας ἀνεδέχετο προθύμως, 20. 441° (i/B.C.) καὶ διὰ ταῦτα
κινδύνους πολλοὺς [. . .] ὑπὲρ τῶν ἡμετέρων δημοσίων [. . -
προθυμό]τατα ἀ[ν]αδεδεγμένους. Sy// 92959 (ii/B.c.) πᾶσαν
ἀναδεχόμενοι κακοπαθίαν χάριν τοῦ μηθενὸς ὑστερῆσαι δικαί-
ov μηθένα τῶν κρινομένων, of judges who say they have given
not only the day but τὸ πλεῖον τῆς νυκτός to their work.
Add Sy/Z 530° (late iv/B.c.) = ‘‘undertake””; so P Eleph
291? (iii/B.c.), P Tebt 11. 329! (a.p. 139), and BGU I. 19414
(A.D. 177), and P Ryl II. 778 (a.p. 192) ἀναδεξάμενος τὴν
μείζονα ἀρχὴν οὐκ ὀφείλει τὴν ἐλάττον᾽ ἀποφεύγειν. The
predominance of this meaning suggests its application in
Heb 1117, The statement that Abraham had ‘‘under-
taken,” ‘‘assumed the responsibility of’’ the promises,
would not perhaps be alien to the thought. In Ac 2o? it
is ‘‘ hospitio excepit”’ (Blass), Attic ὑποδέχεσθαι.
ἀναδίδωμι.
On P Fay 2613 (a.p. 150) tv’ οὖν τοὺς συνοψιοῦντας
. ἀναδῶτε, the editors remark that ‘‘ ἀναδιδόναι (or εἰσδι-
ϑόναι) is the regular word for presenting a list of well-to-do
persons (εὔποροι) from whom a certain number were to be
selected for a λειτουργία,᾽᾽ and compare P Oxy I. 82?
(middle iii/A.D.) Tas ἀναδόσεις τῶν λειτουργῶν, and BGU
I; 19422 (τῷ. 177). See the note ὁπ PB) Ryl Il ΟἹ":
See also P Flor I. 257 (A.D. 265) ot ἀναδοθέντες, men
whose names had been ‘‘sent up”; 26. 25°° (ii/A.D.)
ἣν καὶ ἀναδέδωκε εἰς ἀκύρωσιν, of a document; and so
P Tebt II. 397% (a.p. 198). In Syl 2797 (ii/B.c.)
we find τό τε ψήφισμα ἀνέδωκεν according to the best
reading. P Tebt If. 448 (i1/ii
ἐπιστόλιον = ‘‘the bearer’: cf. 7JGS/ 830% ἀνεγνώσθη
ἐπιστολὴ Τυρίων στατιωναρίων ἀναδοθεῖσα ὑπὸ Λάχητος,
ἑνὸς αὐτῶν. In P Oxy VIL. 1063" (ii/iii A.D.) τὸ πιττά[κ]ιον
ἀναγνοὺς μὴ ἀναδῷς τῷ “Ηρώ[δ]ῃ we may render “ pass on.”
Note in 74. 10338 (A.D. 392) the strange form ἀναδεδοιημένοι.
In Vettius Valens p. 21! τὰς ἀναδοθείσας ὥρας = ‘‘ the given
hours,” in a mathematical sense.
avalaw.
For &, as in Rom 75, Nageli p. 47 cites C/G 2566
(Crete, date?) ᾿Αρχονίκα Ζαύλω ... ἀναζῶσα ᾿Αρτέμιδι
evak[6]w, where Archonica fulfils a vow to Artemis, ‘‘ being
alive once more.’ Other instances of the verb from profane
sources will be found in Deissmann LAZ p. 94 ff.
ἀναζητέω.
The verb is capable of general use, as in P Oxy VII.
106618 (iii/A.D.) ἀναζήτησον [ῥίνην] ‘look for a file.” But
it is specially used of searching for human beings, with an
implication of difficulty, as in the NT passages. So P Hib
I. 71° (B.c. 245-4) τὴν πᾶσαν σπουδὴν ποίησαι ὅπίως
᾽ ,
ἀναζωπυρέω
ἀνα]ζητηθέντες ἀποσταλῶσι, ‘make every effort to search
for them” etc. with reference to certain slaves who had
deserted. P Rein 1715 (B.c. 109) has nearly the same
phrase: cf. Sy// 22018 (iii/B.c.) ex supp/., P Flor I. 83"?
(ili/iv A.D.) ἀναζητηθέντα ἀναπεμφθήσεσθαι πρὸς τὸν
κράτιστον ἐπίτροπον. P Tebt I. 138 (late ii/B.c.) avatn-
Tovpevos ᾿Οννῶφρις οὐχ εὑρίσκεται, 20. 53°% (B.C. 110) of
εὐθυνόμενοι ἀναζητηθ[έϊντες, ‘‘the culprits having been
searched for.” For the noun ἀναζήτησις, cf. P Fay 107°
(A.D. 133) ποήσασθαι τὴν καθήκουσαν ἀναζήτησιν, ‘to
hold the due inquiry,” P. Tebt II. 42312 (early iii/a.D.)
πρ[ὸς] ἀναζήτην (/. -ἡσιν)ὴ χόρτου, ‘‘to look for hay,” and
P Ryl II. 78% (a.p. 157) περὶ ἀναζητήσεως Τ]Τάνθηρος.
ἀναζωπυρέω.
A characteristic compound of the Pastorals (2 Tim 15),
but vouched for in the common speech of the day: P Leid
W**t 48 (ii/iii A.D.)—an occult pamphlet—atrd γάρ ἐστιν τὸ
ἀναζωπυροῦν τὰς πάσας βίβλους, cf. 7. V*-7 (iii/iv A.D.) δι᾽
οὗ ζωπυρεῖται πάντα πλάσματα. See further Anz Swé-
sidia, p. 284 f., and cf. F. C. Conybeare in 2x VII.
iv. p. 40.
ἀναθάλλω
is one of the words that Nageli cites (p. 81) to prove that
in Phil 4° ἀνεθάλετε τὸ ὑπὲρ ἐμοῦ φρονεῖν, Paul has taken
vocabulary from the more cultured Kow/7, through his later
intercourse with Greeks. It should be noted, however, that
the word is not rare in the LXX (especially in Sirach), five
times in this rare tense and four times transitively. It is
a curious problem whence the LXX derived it. The simplex
occurs in BGU IV. r112'8 (B.C. 4) παρείληφεν δὲ καὶ ἡ
Evyévera τὸ παιδίον θάλλουσαν.
ἀνάθεμα.
Deissmann’s discovery of ἀνάθεμα in the ‘‘ Biblical Greek”
sense, in a source entirely independent of Jewish influence,
is a remarkable confirmation of his general thesis. At the
end of a heathen curse from Megara, belonging to i/ii A.D.,
there is a separate line of large letters ANEOEMA which
he (LAE p. 92 f.) interprets as = ava0epa— curse !”
The weakening of the accented a to ε is explained as a
vulgar Greek extension of the augment to a derivative
(cf. Nageli p. 49, following Wackernagel). See on this the
plentiful material in Hatzidakis Zinettung, p. 64 f. The
verb occurs three times in the same curse, 1. 5 ἀναθεματί-
ἵζομ]εν αὐτούς, 1. 8 ἀναθεμα[τί]ζομεν, and on the back 1.
8 f. ἀναθεματί[ {Ἰομὲεν τούτους]. For the complete text,
as originally edited by Whinsch, see 7G III. 2, and
also his Antzke Fluchtafein, p. 4 ff. Newton (Zssays in
Archeology, p. 193 f.) describes a number of leaden
tablets of about B.c. 150 discovered at Knidos, in a
sacred precinct dedicated to Persephone and other deities,
which were graven with similar azathemata. The person
on whom the curse was to fall was always devoted to the
vengeance of the two Infernal Goddesses, Demeter and her
daughter, ‘‘ May he or she never find Persephone propitious !””
With 1 Cor 1674 may be compared the ending of a sepulchral
inscription (iv/v A.D.) from Attica, where onany one’s inter-
fering with the remains the curse is called ἀονη-- ἀνάθεμα
ἤτω papav ἀθὰν (see Roberts-Gardner 387): the meaning
Part I.
99
» ,
αναιρεω
of the Aramaic σύμβολον being wholly unknown, it could
be used as a curse—like unknown words in later days! It
should be ncted that the new meaning ‘‘curse” naturally
attached itself to the late form ἀνάθεμα rather than to the
older ἀνάθημα. Nouns in -pa tended to develop weak root-
form by association with those in -ots, which always had it.
The noun is MGr: thus ἀνάθεμα ἐσένα, “a curse on you”’
(Thumb, Handbook p. 38).
ἀναθεματίζω.
For the meaning see under ἀνάθεμα. The form may be
illustrated by ἐκθεματίζω in P Tebt I. 27:08. (8.6. 113)
ἐκθεματισθῆι, “be proclaimed a defaulter.” There is also
a simplex in BGU IV. 1127* (u.c. 18) ἐξῖναι τῷ Εἰὐαγγέλωι
θεματίσαντι ἐπὶ τράπεζαν ἔνθεσμον. . . παραχώρησιν
ποιεῖσθαι, Sy// 329% (i/B.c.), meaning ‘to deposit.”
ἀνάθημα.
See Index to Sy// III. p. 206, which shows how the old
form and the later ἀνάθεμα (like ἀνάδημα and ἀνάδεμα, etc.)
lived on side by side. In his index to OG/S Dittenberger
is content with ‘‘avé@npa, ἀναθήματα sass’. That the
alternative lived on in Semitic districts as well as in Greece
itself, in the same sense, is well shown in a trilingual inscr.
—Latin, Greek and Punic—in G. A. Cooke’s North Semitic
Inscriptions, p. 109 (ii/B.C.), ᾿Ασκληπίῷ Μηρρὴ ἀνάθεμα
βωμὸν ἔστησε Κλέων. This answers to donwm dedit in the
Latin, 17) in the Punic.
ἀναίδεια.
OGTS 665} (A.D. 48-9 Ἰὑπὸ τῶν πλεονεκτικῶς καὶ ἀναιδῶς
ταῖς ἐξουσίαις ἀποχρωμένων associates the original adj. from
which ἀναίδεια comes with another which well illustrates
its connotation—audacious “‘ desire to get”: cf. Lk 118 and
for a slightly different connotation Sir 25°. In P Lond 342"4
(A.D. 185) (ΞΞ 11. p. 174) the adj. is used of a man who
proves himself ἀναιδὴς ἐν τῇ κώμῃ by levying contributions
on the inhabitants etc. ; and for the verb see P Ryl II. 14119
(A.D. 37) ἀναιδευόμενοι μὴ ἀποδῶναι, “shamelessly refusing
to pay’ (Edd.).
ἀναίρεσις.
Field (oées, p. 116) remarks that ‘killing ” or “ἢ slaying”
would be more adequate than ‘‘death” (AV, RV) asa
rendering. Since even the AV of 2 Macc 51%, which he
notes, does not make ‘‘unto the killing of him” English, we
must either keep ‘* death ” or substitute ‘* murder,” which the
tone of ἀναιρῶ would fairly justify: see sub voce.
ἀναιρέω.
The commercial sense of ἀναιρέω seems the commonest.
P Lond 1168®f- (a.p. 18) (=III. p. 136) ἀντὶ τοῦ τόκου
[@]v ἀνείρηται, ‘‘the interest on what she has borrowed,”
τὸ. 116417 (A.D. 212) (=TIII. p. 158) ἀνῃρῆσθαι τὸν πω-
λοῦντα πίαρ]ὰ τοῦ ὠνουμένου τὴν συνπεφωνημένην πρὸς
ἀλλ[ή]λους τιμήν, BGU IV. 1136? (c. B.C. 11): cf 26. 1135
(do.) ἀνείλανίτο. P Fay roo!® 35. (4.p. 99) ἀνίρημαι, of
“‘receiving ἢ money: so P Flor I. 1! (a.p. 153), 26. 815
(A.D. 103). In the more general sense of ‘“‘take up,” P
Tebt I. 138 (late ii/B.c.) ἀνελόμενος τὴν ἑαυτοῦ μάχαιραν,
and the interesting imperial letter, now dated in the time of
5
» ,
αναιτιος
Hadrian (Hermes xxxvii. p. 84 ff.), BGU I. 14010 8. with
reference to τ[ο]ύτους, c[d]s οἱ γονεῖς αὐτῶν τῷ τῆς στρα-
τείας ἀνείλα[ν]το χρόνῳ. For the active cf. P Oxy I. 37°
(A.D. 49) (= Selections, p. 49), ἀνεῖλεν ἀπὸ κοπρίας ἀρρενι-
κὸν σωμάτιον, “picked up from the dung-heap a male
foundling”’; the corresponding passive is used of the same
transaction in 23. 38° (A.D. 49-50) (= Selections, p. 52), ὃ
ἀνείρηται ἀπὸ κοπρίας. The recurrent formula δουλικὸν
παιδίον ἀναίρετον ὑποτίτθιον (as BGU IV. 1107°—B.c. 13)
shows how technical the term had become: cf. Ac 7?'. For
the meaning ‘‘ kill,” cf. P Amh IT. 1428 (iv/a.D.) βουλόμενοι
ἀναιρῇσαί pe: in «δγ 9294 of a city “destroyed.” So also,
seemingly, in P Par 68° ὃ (Rom.) ἀναιρεθῆναι μέλλω[ν] : the
context is fragmentary, but the general subject—an apology
for the Jews—makes it probable. The compound ἀντα-
vatpety (cf. ἀνταναπληροῦν) occurs frequently in P Tebt I.,
as 61(6)244 (B.c. 118-7) [ἀν]ταναιρεθείσης, ‘‘ subtracted.”
So P Petr III. 76iii.1 (ii/p.c.), 26. 1044 τοῦ ἀνειλημμένου, of
a farm-holding ‘‘ confiscated” to the state, BGU III. 776%?
(i/A.D).
ἀναίτιος.
Syll 8167 ἐγχέαντας αὐτῆς τὸ ἀναίτιον αἷμα ἀδίκως, 2).}5
ἵνα ἐγδικήσῃς τὸ αἷμα τὸ ἀναίτιον. This interesting in-
scription, containing phrases from the LXX, is given by
Dittenberger as of Jewish or Christian origin. The latter
alternative has been rightly excluded, since there is no sign
of the NT visible. The prayer is a Jewish prayer for ven-
geance belonging to the end of the second, or the beginning
of the first century B.c. See the full discussion in Deiss-
mann LAE, p. 423 ff., and note the remarkably similar but
pagan prayer from Alexandria in Preisigke 1323 (ii/A.D.).
ἀνακαθίζω.
This term, common in medical writings (Lk 7!®, Ac 9°),
is found in a Christian letter of iv/A.D., which is full of NT
echoes—P Oxy VI. 93935 (= Selections, p. 130) okey. . .
ἀνεκτότερον ἐσχηκέναι ἀνακαθεσθεῖσα, νοσηλότερον δὲ ὅμως
τὸ σωμάτιον ἔχει, “she seems . . - to be in ἃ more tolerable
state in that she has sat up, but nevertheless she is still in a
somewhat sickly state of body.” See Hobart, p. 11 f.
> ΄ὔ
ἀνακαινίζω.
See s.v. ἀνακαινόω.
avaxaw ow
and its noun ἀνακαίνωσις have not been traced in any
source earlier than Paul, who might very well coin a word of
this sort—there is however no proof that he really did so.
Nageli, p. 53, remarks on these and other “‘new words” of
Paul that they answer in formation to that of other Κοινή
words, going back to old Greek stems and only combining
them afresh. Here the similar ἀνακαινίζειν (Heb 6%) exists
in literature, as does ἀνακαίνισις. Did Paul not know them,
so that he had to form words for his purpose, on such
an analogy as dvavedw? Or were his words current in a
limited district only? Thayer notes that Hermas used
ἀνακαίνωσις (Vis. iii. 8°): ἡ ἀ, τῶν πνευμάτων ὑμῶν looks
like a reminiscence of Rom 122, and is no warrant for
independent use.
94
ἀνακράζω
ἀνακαλύπτω.
Syll 803" (iii/B.C.) ἐδόκει αὐτοῦ [τὸ ἔσθος ὁ θε]ὸς (Asclepios)
ἀγκαλύψαι. P Oxy X. 1297® (iv/a.D.) of a vessel of oil.
ἀνακάμπτω.
In connexion with the metaphorical use in.Lk 108, we
may quote BGU III. 896° (ii/a.D.) πάντα τὰ ἐμὰ ἀνα-
κάμψει els τὴν προγεγραμμ[ένην θυγατέρα]. For the ordin-
ary sense ‘‘ return,” cf. P Magd 81° (iii/B.c.), μετὰ δὲ ταῦτ᾽
ἀνακάμ[ψαντός μου]. See also Anz Szdsidia, p. 314 f.
ἀνάκειμαι.
For the sense accumbere (Jn 611, etc.), which does not
seem to be older than the Macedonian period, may be cited
BGU I. 344 (ii/iii aA.b.), a list of names of of ἀνακίμενοι,
and ending γίνονδαι ἄνδρες ἀναγείμενου (!) pf. The verb
occurs in the more ordinary sense, as passive to ἀνατίθημι,
in the great Ephesian inscr., Sy//7 6 5645 (ii/A.D.) ἀνακεῖσθαι
τῇ θεῷ (‘be dedicated”), of the month Artemision (so also
1. §), The same meaning appears in 2b 8274 καθιερωμένων
kal ἀνακειμένων τῆι Οὐρανίαι ᾿Αφροδίτει (i/8.C.).
ἀνακεφαλαιόω
naturally does not figure in our non-literary sources : it
belongs to a more cultivated stratum of thought—see its
recordin Grimm. But the commonness of κεφάλαιον, ‘‘sum,”
total,’ would make the meaning obvious even to ordinary
readers.
ἀνακλίνω.
The NT writers use ἀνακλίνεσθαι, ““ἴο recline at a table,”
instead of the classical mapa- and κατα-κλίνεσθαι, in a way
which suggests that this usage was characteristic of the com-
mon speech, though we are unable to illustrate it. Sir
W. M. Ramsay has drawn our attention to the fact that in
the anti-Christian Society of Tekmoreioi at Pisidian Antioch
the President was πρωτανακλίτης, who sits in the chief
place at table, and he takes this as an indication that the
ritual feast was moulded on the Eucharist. For such imita-
tions as marking the pagan reaction about A.D. 304-13, see
his Pauline and other Studies, p. 103 ff.
ἀνακόπτω.
P Flor I. 36% (early iv/A.D.) crimes ὑφ᾽ οὐδενὸς ἄλλου
ἀνακόπτεται, but by the punishment of the criminal; a
similar connotation probably may be recognised in the frag-
mentary P Giss I. 872° (ii/A.p.) . .] παραγγέλλειν ἀνα-
κοπῆναι [- . , from what the scanty context suggests. So
also in P Théad 19!8 (iv/A.D.) δέομαι τῆς σῆς ἀρε[ TH]s κελεῦ-
σαι. . . τὴν παιδιὰν τῆς γυναικὸς ἀνακοπῆναι δι’ οὗ
εὐδοκιμάσῃς. The word obviously does not encourage us
to approve the few cursives that show it in Gal 5’.
ἀνακράζω.
The vernacular character of this compound is sufficiently
established by our one citation, BGU IV. 1201" (ii/A.D.)
καὶ ἡμῶν ἀνακράξαντες (for -wy !) els τὴν κώμην πρὸς βοή-
θηαν κατεπήδησεν ὁ γυμνασίαρχος KTA.: the temple of
Serapis was on fire, so that the word on this occasion no
doubt implies considerable vigour, as we should expect from
its record elsewhere.
» ΄
ανακρινῶ
ἀνακρίνω.
For the judicial sense “examine,” as in 1 Cor 9%, cf.
Michel 4009 (beginning of iii/B.c.) τοὺς μὲν πλείστους
τῶν διαφερομένων avalkpivapjevor πολλάκις ἐφ᾽ αὑτοὺς διέ-
λυον συμφίερόντως], Sy// 5124 5 (ii/B.c.) ἀνακρινάντω δὲ καὶ
το[ὺ]ς μάρτυρας. The substantive (g.v.) is found in the
previous line of the latter inscription.
ἀνάκρισις.
See on ἀνακρίνω. In OG/S 374 (i/B.c.), which com-
memorates a certain Papias, a privy councillor and chief
physician of Mithradates Eupator, King of Pontus. we find
him described as τεταγμένον δὲ Kal ἐπὶ τῶν ἀνακρίσεων.
Dittenberger gives reasons for thinking that “‘non tam
iudicem quam inquisitorem hoc significat,” one who pre-
sided over the examination of men suspected of conspiracy :
cf. Sy// 356°8 (B.c. 6), a rescript of Augustus, who says
πέπονφα δὲ ὑμεῖν kal α[ὐτ]ὺς τὰς ἀνακρίσεις, the Arecis of a
preliminary inquiry, cf. also Prezsigke 1568 ᾿Α. τὸν συγγενῆ
καὶ κτλ. καὶ ἐπιστράτηγον καὶ πρὸς ταῖς ἀνακρίσεσι (reign
of Euergetes II.). The noun occurs again in P Tebt I.
861 (late ii/B.c.), where a man is described as ὁ πρὸς τα[ῖς
ἀἹνακρίσεσει. In P Lips I. 415 (A.D. 293) the word follows
ἀπογραφή, and Mitteis notes that it occurs in P Lond 251
(A.D. 337-50) (=II. p. 317) likewise in connexion with the
purchase of a slave: ‘‘since ἀνάκρισις means a preliminary
examination (Voruntersuchung), one thinks of a trial made
before the purchase of the slave.” Cf. the use of the word
in Ac 2578.
ἀνακύπτω.
P Par 47 (ὦ. B.c. 153) (= Selections, p. 23), a very
grandiloquent but ill-spelt letter, will illustrate Lk 21°:
οὐκ ἔστι ἀνακύψα (/. -κύψαι) πόποτε ἐν τῇ Τρικομίαι ὑπὸ
τῆς αἰσχύνης, ‘it is not possible ever to look up again in
Tricomia for very shame.” It appears also in P Ryl I.
28% (iv/A.D.), on omens drawn from twitching—one sort
portends that the man ‘‘ will suffer loss fora time and will
emerge again from his troubles” (Ed.—ék τῶν κακῶν
ἀνακύψει).
ἀναλαμβάνω.
Syll 329% (i/B.c.) ἀναλαβόντας τὰ ὅπλα, ‘taking up,”
literally. P Tebt II. 2964 15 (a.p. 123) has the verb twice
= ‘‘receive.” OG/S 383° (see under ἀνάλημψις) κόσμον
Περσικῆς ἐσθῆτος ἀϊν]αλαμβάνων, uses it for the first in-
vestiture (with the sacred thread of Parsism, presumably :
cf. on this inscr. the Hibbert Lectures, 1912, pp. 106-8).
PSI 74° (iii/A.D.) ἀξιῷ ἀναλαβόντας παρ᾽ ἐμοῦ τὴν
ὁμολογίαν ὑπογεγραμμένην. In P Lille I. 14° (B.c. 243-2)
ἀνάλαβε δ᾽ [οὖν αἸὐτοῦ τὸν κλῆρον els τὸ βασιλικόν, and P
Oxy III. 471% (ii/A.p.) τὴν οὐσίαν αὐτοῦ... ἀναλημ-
φθῆναι (pw erased) κελεύεις, the verb has the meaning “‘ con-
fiscate”: so Perg I. 249% (af. Schweizer Δ ἐγ p. 203).
In P Oxy VI. 899%? (A.D. 200) ᾧ ἀνείλημπται ἐπιστολὴ
τοῦ κρα[τίστου] δι[ο]ικητοῦ, the editors translate ‘‘to which
is joined a letter of his highness the dicecetes,” and quote
τὸ. 985 and BGU 1. 168% τοῖς ὑπομνήμασι ἀνελήμφθη.
The participle τὰ ἀνειλημμένα = ““ obligations” is found
P Oxy IV. 70775. 85 (c. A Ὁ. 136). Cf. the phrase ἔρανον ἀ.,
in BGU IV. 1165%* (B.c. 19), dr ἀνίληφαν [κατὰ συν]γραφὴν
;
ἀναλογία
ἐράνῳι. P Lond οος (ii/A.D.) (=IIT. p. 219) has ἀναλημπ-
θῆναι and the noun ἀναλήμπτες in a very illiterate docu-
ment. ‘‘ Repeat,” of an advocate setting forth his case, is
the meaning in P Tor I. 1%? (B.c. 116) (= Chrest. 11.
p- 36) ἀναλαβὼν ἐξ ὧν παρέκειτο ὁ “Epplas ‘‘ repetens quae
Hermias protulit” (Peyron). The Biblical use of ‘‘take
up” for an ascension into heaven is naturally not paralleled
in our sources: for exx. in Jewish writings see Charles's
note on Afoc. of Baruch, p. 73.
avddn pis.
P Tebt 11. 296! (A.p. 123) is the receipt for money paid
for a priestly office, ἐξ ἀναλ(ήψεως) ἐν αὐτῷ ‘‘as payable by
himself” (Edd.): cf. reference to this document under the
verb. It means ‘‘entertainment” (sc. one form of ‘‘ recep-
tion”) in Sy/Z 4186 (iii/A.pD.), ἀναγκάζουσιν ἡμᾶς ξενίας
αὐτοῖς παρέχειν Kal ἕτερα πλεῖστα εἰς ἀνάλημψιν αὐτῶν
ἄνευ ἀργυρίου χορηγεῖν. P Oxy VI. 9861. (early ii/a.D.)
αὐλὴ δηλ(ωθεῖσα) ἐπικεκρατῆσθαι πρὸ τῆς ἀναλήμψεως ὑπὸ
Πετεσούχου. OG/S 383!°—the inscription of Antiochus
I. of Commagene (i/B.c.)—tmtp ἀναλήψεως διαδήματος, his
coronation: see also the verb above. The substantive
follows the verb’s wide range of meaning, which we have
only partially illustrated, as needless for the NT. Dr Charles
(Δ δ. above) quotes Ryle and James as claiming Pss. So/. 4°
to be the earliest instance of its use (as in Lk 951) for
‘ascension ” into heaven.
ἀναλίσκω.
P Flor II. 2124 (a.p. 254) εἰς τοσαύτην ἀτυχίαν ἦλθες
τοσαῦτα λήμματα ἀναλίσκων ὡς μὴ ἔχειν σε ἀρτά[β]ην μίαν
λωτίνου. P Eleph 5% οἴνου ἀνηλώθησαν κ(εραμία) fry, Ρ
Par 4015 (B.c. 164-58) μηδὲ ἀναλίσκειν χαλκοῦς, etc.
Notice ἀναλουμένων in the same sense, P Lond 1177}}
(B.c. 113) (=III. p. 181). P Grenf II. 77%® (iii/iv a.p.)
(= Selections, p. 121) φροντίσατε οὖν τὰ ἀναλωθέντα ἕτοι-
μάσαι, ‘see to it therefore that you furnish the sums ex-
pended.” P Oxy T. 587° (A.D. 288) τὰ μάταια ἀναλώματα
πία]ύσεται, ‘‘ useless expense will be stopped,” with reference
to a proposed reduction in the number of treasury officials.
The noun ἀνάλωμα (often ἀνήλωμα), which does not happen
to occur in NT, is exceedingly common. The verb is an
early compound of Fadtokw, whose simplex survives in the
passive ἁλίσκομαι : the ἃ is due to contraction of -aFa- after
The meaning destroy is therefore parallel
loss of digamma.
with dvatpéw.
A.D.).
ἀναλογία.
A iii/a.D. citation may be made from P Flor I. 50%! κατὰ
τὸ] ἥμισυ Kat ἀναλογίαν τῶν φοινίκων (once πρὸς a.),
“proportionately.” The verb is found in P Amh II. 64:5
(A.D. 107) μὴ avadoyotvras τὴν ἐ[π]ιμέλειαν, which the
editors translate “‘incapable of doing their duties.” For
adjective see P Amh 11. 85!7f+ (a.p. 78) παραδεχθήσεται
ἡμῖν- ἀπὸ τοῦ προκειμένου φόρου κατὰ τὸ ἀνάλογον, “a
proportionate allowance shall be made to us from the afore-
said rent” (Edd.) : so in Sy// 329%! (B.c. 86), and (without
τὸ) P Ryl II. 997 (iii/a.p.). Cf. Sy/7 3717? (i/a.D) ἀνάλογον
πεποίηται τὴν ἐπιδημίαν τῇ . . σεμνότητι. It is open to
us to write τὸ ἀνὰ λόγον (Aristotle, etc.), as the editors
do in P Ryl II. 154%? (A.D. 66) κατὰ τὸ a. A. τ[ῶν μ]ηνῶν.
: :
ἀναλογίζομαι
The adjective is only in the first stages of evolution: see LS.
The adverb is found in the modern sense ‘‘ analogously” in
Wisd 13°.
ἀναλογίζομαι. ͵
P Yor I. 1 τ. 39 (B.c. 116) (= Chrest. II. p. 35) καὶ ἔφη,
ἀναλογιζομένων τῶν χρόνων, ἀπὸ μὲν τοῦ ᾿Εἰπιφάνους ἐτῶν
κὃ κτλ., ‘told off,” ‘reckoned up.” This arithmetical sense
cf. λόγος = ‘‘a/c”’—is the oldest for the whole group, and
it would seem that the metaphor was conscious even when
the use was widened. So in Heb 123 ἀναλογίσασθε immedi-
ately follows the reference to the ‘‘ balancing,” as it were,
of the προκειμένη χαρά against the tremendous cost. Cf.
the simplex in Phil 48, where we are bidden to “count
over” our spiritual treasure.
ἀναλύω.
For the intransitive meaning ‘‘depart” (Polybius and
later), cf. P Tor I. 14-18 (8.6. 116) (= Chest. IL. p. 32) ἐγὼ
δὲ ἐφ᾽ ἱκανὰς ἡμέρας καταφθαρεὶς ἠναγκάσθην, τῶν ἀνθρώπων
μὴ ἐρχομένων εἰς τὰς χεῖρας, ἀναλῦσαι εἰς τὸ τεταγμένον,
‘‘demandatam mihi stationem repetere” (Peyron, and so
Mitteis). Closely parallel is the contemporary P Par 1555
(#.c. 120) οἰομένων ἐφ᾽ ἱκανὸν χρόνον καταφθαρέντα pe
ἐντεῦθεν ἀναλύσειν. So is, 2239 (ii/B.c.) ἀποσυλήσας ἡμᾶς
ἀνέλυσε, P Lond 4417 (B.c. 161) (= I. p. 34) μετὰ κραυγῆς
τε διαστελλομένου μεθ᾽ ἡσυχίας ἀναλύειν. In a Ptolemaic
papyrus published by Grenfell-Hunt in Archiv i. p. 59 ff. we
find λύσαντες ἐκχρήματα θ ἀνέλυσαν, where the editors note
that ἀνέλυσαν may = ‘they returned” (cf. Lk 1238) or may
refer to the preceding βασιλικὸν χῶμα, ‘they destroyed it.”
For the meaning ‘‘die” Nageli, p. 34, cites the memorial
inscription /GSZ 1794? (Rom.) kal πῶς μοι βεβίωται καὶ πῶς
ἀνέλυσα μαθήσ(ῃ), cf 2. 159 ἀναλύειν τὸν βίον.
ἀναμάρτητος.
For 4.=‘‘ sinless,” as in Jn 87, cf. Musonius, p. 618, where
it is laid down—pnSéva ἀπαιτεῖσθαι εἶναι ἀναμάρτητον,
ὅστις ἀρετὴν μὴ ἐξέμαθεν, ἐπείπερ ἀρετὴ μόνη ποιεῖ μὴ
ἁμαρτάνειν ἐν βίῳ. See also Aristeas 252 (25).
ἀναμένω
occurs several times in the Alexandrian papyri of the reign
of Augustus, collected in BGU IV. Thus 1151°° (B.c. 13)
μὴ ἀναμείναντας Tov μεμερισμί(ένον) αὐτοῖς χρό(νον) μέχρι
τοῦ ἐκτῖσαι TO ὅλον κεφάλ(αιον), and in almost the same
terms 1053! 33 (zd.), 1055 (2d.), 1156'® (B.c. 15), 116754
(B.c. 12), of debtors who are to pay up without *‘ waiting
for’ the time allowed them. The word is MGr.
ἀναμιμνήσκω.
Syll 25635 (ii/B.C.) ἀναμιμ]νησκόμενοι πατρίων. Ρ Grenf
I. 14-2 (ii/B.c.—literary) ὀδύνη με ἔχει ὅταν ἀναμνησθῶ ὡς
κτὰ.: so also in }™ μαίνομ᾽ ὅταν ἀναμ[νη]σθῶμ᾽ εἰ μονο-
κοιτήσω --ἰογ the form see Mayser G7. p. 383.
ἀνάμνησις.
In the Magnesian ἴπβου. Sy// 920}95 (ii/B.C.), unfortunately
in this part exceedingly imperfect, we have . . .](o)las καὶ
μέχρι τοῦ συστάντος ἐν Κρήτῃ πολέμου, ὧν ἀνά(μνησ)ιν
.] (ἐπ)οι(οῦν)το [. . .
> ,
36 αναπτϑαω
ἀνανεύω
occurs very frequently in Sy// and OG/S: its record as an
Attic word is noted by Schlageter, p. 25. Nearest to
Eph 455 is Sy// 7228 (later than B.C. 167—-from Cnosus, in
dialect) ὁμοίως δὲ kal τὰν εὔνοιαν dv ἔχει πορτὶ (7. 6. πρὸς)
τὰν πόλιν ἀνανεώμενος αὐτὼς (1. αὐτός Ed.) τὰν προγονικὰν
ἀρετὰν δι᾽ ἐγγράφω ἐπ[έδειξ]ε. So 2. 481° (iii/ii B.c.) τά
τε ἐξ ἀρχῆ[-ς] οἰκεῖα ὑπάρχοντα Σελευκεῦσι]ν ἐκ προγόνων
ἀνε[νε]ώσατο, 7. 654°! (? ii/B.c.) διότι ἁ πόλις τῶν
“Ἑρμιονέων ἀνανεοῦταί τε τὰν συγγένειαν καὶ φιλίαν κτλ.,
OGTS 90*® (Rosetta ξίοπε,Β. 6. 196) προσπυνθανόμενός τε τὰ
τῶν ἱ[εἸρῶν τιμιώτατα ἀνανεοῦτο ἐπὶ τῆς ἑαυτοῦ βασιλείας
ὡς καθήκει. The substantive may be quoted from papyri.
Thus P Oxy II. 2747° (A.p. 89-97) Σαραπίων τέτακται
Té[Aos] ἀνανεώ[σ]εως τῆς προκειμένης ὑποθήκης, the charge
for a renewal of a mortgage, P Strass I. 527 (A.D. 151) μὴ
προσδεομένοις ἀνανε[ώ]σεως, and similarly P Flor I. 1°
(A.D. 153), and 26. 8111} (a.p. 103): cf. also P Magd
317, 12 (B.c. 217). The word seems to be confined to legal
phraseology.
ἀναντίρητος.
So spelt in OG/S 335.58 (Pergamon, ii/i B.c.), with the
meaning ‘‘ beyond possibility of dispute,” as in Ac 19%.
Grimm notes that the word begins in Polybius, where the
active sense of Ac 10? is also paralleled: so in xxiii. 8",
where Schweighauser renders ‘* summo cunctorum consensu.”
P Strass I. 58 (a.p. 262), ἀνάξια [τ]ῆς ὑπὸ σοῦ πᾶσιν
ἡμῖν πρυτανευομένης εἰρήϊν]ης ὁ πρεσβύτης παθών. Cf. also
Aristeas 217 ἠρώτα δέ, πῶς ἂν μηδὲν ἀνάξιον ἑαυτῶν
πράσσοιμεν. The word survives in MGr = “" incapable.”
ἀνάπαυσις.
In P Flor I. 5785 (A.p. 223--5) a septuagenarian pleads
for “‘relief” (&vamavoews) from public duties (λειτουργίαι) ;
χρόϊν]ον ἀνα[παύσε]ως accorded to veterans μετὰ τ[ὴν
ἀπόλυσιν from military service. As will be seen from the
record of the verb below, the essential idea is that of a
respite, or /emporary rest as a preparation for future toil,
which Lightfoot (on Philem?) finds in ἀναπαύω. This
brings out all the better the differentia of κατάπαυσις in
Heb 4, the Sabbath followed by no weekday.
ἀναπαύω.
The verb is a technical term of agriculture in P Tebt I.
105°8 (B.C. 103), to rest land by sowing light crops upon it.
Cf P Lond 31415? (a.p. 149) (=II. p. 189 f.), σπείρων . . .
ἀρ[οὐρ]ας δύο ἀπὸ νότου ἀναπαύμεσι γέϊνεϊ σι, P Amh II.
gr? (A.D. 159) γένεσι ἀναπαύματος, ““ with light crops”
(Edd.), and the full discussion by Wilcken Avc/zz i. p. 157 f-
Land thus rested was ἐν ἀναπαύματι, P Tebt I. 7238%
(B.c. 114-3), P Lond 12238 (a.p. 121) (=TIII. p. 139), or
could be called ἀνάπαυμα itself, as P Fay 112* (A.D. 99)
[ra] ἀναπαύματα ὑπόσχεισον, “‘hoe the fallows” (Edd.).
A wider use may be seen in P Oxy VIII. 1121! (a.p. 295),
with the “temporary” connotation gone: ταύτης mpd
ὀλίγων τούτων ἡμερῶν Tov βίον ἀναπαυσαμένης ἀδιαθέτου,
κα few days ago she died intestate” (Edd.) So in
>
ἀναπείθω 37
Preisigke 1205, upon a mummy, ἐν ᾿Αλεξανδρείᾳ ἀναπαυσά-
μενος, and 74. 609, 611, two ‘‘R.I.P.” Christian gravestones
—x(uptje, ἀνάπα[υ]σον [? τὴν ψυχὴν τοῦ δούλου σου, or the
like], followed by date of death, and’ Αθ(α)νασία, ἀναπα[ὑ]ον.
The date of these instances saves us from the necessity of
reconsidering Lightfoot’s definition for NT times.
ἀναπείθω.
This verb = ‘‘ persuadendo excitare, sollicitare,” which in
the NT is found only in Ac 1813, is well illustrated by P
Magd 1457: (B.c. 221) where a father lodges a complaint
against a courtesan who had induced his son to sign a bill in
her favour for 1000 drachmas—tapactyoapévyn yap τινας
[τῶν παρ᾽] αὐτῆς, ἀνέπεισεν τὸν υἱόν μου... συγγράψασθαι
The sense of
?
αὐτῆι κτλ.
evil persuasion equally underlies the use in ΤᾺΝ Jer 36
(29)8, 1 Macc 14% In P Ryl II. 1148 (c. a.m. 280) the
nuance is weaker, but survives in the complaining tone of
the aggrieved widow who writes Συρίων . .. ἀναπίσας
τὸν ἄνίδρα Γανίδα ὀνό]ματι ποιμένιν αὐτοῦ τὰ πρόβατα,
“persuaded my husband G. to pasture his flock ” (Edd.).
ἀναπέμπω.
To Deissmann’s examples of this word (SS p. 229) =
“‘remittere,” ‘to send up to a higher authority,” as in
Lk 237, Ac 2521, add P Hib I. 571 (B.c. 247), Sy// 1775410"
(end of iii/B.c.), OGZS 194% (i/p.c.), 76. 329°! (ii/B.c.).
Priene 11147 (i/B.c.) περὶ ὧν ὁ στρατηγὸς Λεύκιος Λε[υκίλιος
ἔγραψεν] καὶ ἀνέπεμψεν [πρὸς τὴν σ]ύγκλητον, P Tebt I. 77
(B.C. 114), τό. II. 287° (A.D. 161-9) ἐνέτυχον τῷ ἡγεμόνι καὶ
ἀνέπεμψεν αὐτοὺς ἐπὶ Κρασσὸν τὸν κράτιστον [ἐπιστράτη-
Ὑ]ον, ‘‘they appealed to the prefect, who referred them to his
highness the epistrategus Crassus” (Edd.), zd. 594 (iii/a.p )
a warrant for arrest, a/. Similarly the phrase ἐξ ἀναπομπῆς
is used of the ‘‘ delegation” of a case from one authority to
another, e. g. BGU I. 19? (a.D. 135), CPR 18? (A.D. 124) :
see further drvchzzv iii. p. 74. For the alternative meaning
“to send back” (Lk 2315, Philem™). Cf. P Par 137?
(B.C. 157) οὐκ ἀναπέμψαντες τὴν φερνήν, P Oxy VII.
1032°° (A.D. 162) ἀνέπεμψεν kal τοῦτο ἐπί σε.
ἀναπίπτω.
For the later meaning ‘‘ lie down, recline,” of which
there is no instance in Attic Greek (Rutherford VP p. 294),
see P Par 514 (B.c. 160) (= Selections p. 19), ἀναπίπτο-
μαι ἐπ᾽ ἄχυρον . . . ἀναπίπτει καὶ αὐτός. (On the irregular
voice, see Proveg. p. 159). Cf. LXX Gen 495 ἀναπεσὼν
ἐκοιμήθης ὡς λέων : see Anz Swbsidia, p. 301 f.
3) ςς
ἀναπληρόω.
OGIS 56% (n.c. 238) ὅπως ἅπαντες εἰδῶσιν διότι τὸ
ἐνλεῖπον πρότερον (as to the calendar) διωρθῶσθαι καὶ
ἀναπεπληρῶσθαι συμβέβηκεν διὰ τῶν Εἰὐεργετῶν θεῶν : the
first word describes correction, the second zxtercalatzon. On
P Par 627. (ii/B.c.) τοῖς 8 ἀναπληρώσουσιν τὰς ὠνὰς δο-
θήσεται ὀψώνια, ἐάνπερ ἐκπληρώσουσιν κτλ., “those who
complete the contracts,” see Wilcken Os¢r. i. p. 532f., who
explains the ὀψώνια (against Grenfell) as a commission of
10%. The noun occurs in P Lond 890 (Β. c. 6) (=III. p. 168)
εἰς ἀναπλήρωσιν τιμῆς, and the verb in Sy// 510% (ii/B.C.)
τὸ γενόμενον διάπτωμα ἀναπληρούτωσαν : cf. P Petr III.
5
αναστασις
54 (a) (3)"} (Vhiladelphus) ἀναπληρούτωσα[ν], but with a
hiatus both before and after. In P Lille I. 8514 (iii/B.c.) a
petitioner demands the restoration of certain cattle that had
been taken from him, that he may ‘‘make up” his rent—
ὅϊπως δύνωμαι ἀναπληροῦν τὰ ἐ[κ]φόρια τῆς γῆς. P Giss I.
48% (A.D. 203) tv’ εἰδῆτε καὶ ἕκαστος τὰ ἴδια μέρη ἀνα-
πληρώσει seems from the context to have the same meaning
(‘‘pay”’), though a more general sense is also possible.
The same formula is found in Cfvest. I. 528 (A.D. 194).
The meaning “‘ fulfil” may be seen in P Oxy VIII. 1
(A.D. 295) οὐκ ἐπαυσάμην τὰ πρέποντα γείνεσθαι ὑπὸ τέκνων
γονεῦσι ἀναπληροῦσα.
mone
ἀνάπτω.
P Giss I. 38 (meant to be literary—A.p. 117) τοιγαροῦν
θύοντες τὰς ἑστίας ἀνάπτωμεν. P Leid W*Y-% (occult)
ἀνάψας TH βομών (7. τὸν βωμόν). (MGr ἀνάφτω.)
ἀνασείω.
P Tebt I. 2830 (c. B.c. 114) ὑπ᾽ αὐτῶν] τούτων ἀνασιόμενοι
εὐμαρεστέρ[α]ν ἀσχολί[αν], ‘may be thereby incited to
make easier for us the performance of our duty” (Edd.),
z.¢. to the Government—a curious contrast to the normal
connotation of the verb, as in Mk 15", Lk 23°. For the
literal meaning see Sy// 789%° (iv/B.c.) ὁ 8 ἔπ[ι]σ[τ]ά[τη]ς
[avacleloas τὴ]ν ὑδρίαν τὴν χαλκῆν ἑλκέτω τὸν καττ[()-
τίεϊρον ἑκάτερον ἐμ. μέρει.
ἀνασκευάζω.
P Oxy IV. 745° (c. A.p. 1) p[\]... πάλιν ἑατοὺς ἀνα-
σκευάζωμε[ν] μὴ οὔσης χρήας, ‘and we go bankrupt again
without any necessity” (Edd.). This really involves the
meaning ‘‘subvert” found in Ac 15*4, drawn from the
military sense, ‘‘to plunder,’ Vettius
Valens has the word twice: p. 21279, ἐὰν δόξῃ τις ἐν αὐταῖς
ταῖς ἡμέραις ἐκπλοκήν τινα πεποιηκέναι πράγματός τινος,
ἀνασκευασθήσεται καὶ ἐπιτάραχον γενήσεται καὶ ἐπιζήμιον
ἢ εὐκαθαίρετον καὶ προσκοπτικόν, and 2833 τῷ δὲ AO ἔτει
“dismantle ” a town.
τοῦ πράγματος ἀνασκευασθέντος διὰ τὴν προύπάρχουσαν
ἔχθραν εἰς νῆσον κατεδικάσθη. Kroll (Index s.v.) makes it
here “τ. τ. iudiciorum,” the ‘‘ reversal” of a judgement
presumably. The noun (p. 22877) ἀνασκευασμοὺς τηκτῶν
πραγμάτων does not look technical—‘‘ upset’? would seem
to represent it, as in the phrase ἀνασκευαὶ πραγμάτων (four
times).
ἀνασπάω.
In P Tebt II. 420% (ili/A.p.) ἀνασπασθῇ is used with
regard to the ‘‘ pulling up” (?) of barley, with which the
editors compare BGU IIT. 10418 (ii/A.p.) ἔτι δὲ καὶ ἀνεσπά-
σθη σον ἡ κριθὴ ἀρτ[ά]β[αι] τε : we may add P Flor II.
235° (A.D. 266) ἀνασπῶντι πυρόν.
ἀνάστασις.
The verb is frequent in inscriptions with the sense ‘‘ erec-
tion” of amonument, see Sy// 3248, 34248 (both i/B.c.), C. and
8. ii. p. 637 (A.D. 70-80), 7A/Ae iii. 478, 479, 481 (all ii/a.p.),
Magn 179% *, το 325, and for the verb Sy// 65674, 6864 (both
ii/A.b.), αἱ. So still in A.p. 215, BGU I. 362 ¥ii- (=Chrest.
I. p. 128) ὑπὲρ avalotacew|s the ““
of Severus, and probably 24. 1V. 10288 (ii/a D.) ὁλκῆς py lov
-
setting up” of a statue
{}
ἀναστατοω
ὃ πρὸς ἀϊνά]στασιν [. . ., but the context is not clear. The
narrative of Ac 17 (see ν. **) prepares us for the total
novelty of the meaning ‘‘resurrection”: it was a perfectly
natural use of the word, but the idea itself was new. We
find this meaning in C. and B. no. 232 (= Cagnat IV. 743,
Alexander Severus), where an Epicurean Jew of Eumeneia
in Phrygia begins to tell us what he thought of o]t δὴ
δ[είλγαιοι πάντ[ες] εἰς d[valoraciw|{ . . . (βλέποντες or the
like): see Ramsay’s interesting notes.
ἀναστατόω.
“Nowhere in profane authors,” says Grinim. Its place
in the vernacular is proved, however, with singular decisive-
ness by a private letter almost contemporary with the Biblical
citations. BGU IV. 10792 (a.p. 41) (= Selections, p. 40),
μὴ ἵνα ἀναστατώσῃς ἡμᾶς, ‘do not drive us out,’ and later
by the boy's letter, P Oxy I. 119! (ii/iii A.D.) (= Selections,
p. 103) ἀναστατοῖ pe " dppov (1. dpov) αὐτόν, ‘he quite up-
sets me—off with him”: cf. also P Strass I. 51° (a.p. 262)
ἀν[άσήτατον τὸν πρί εἸἰσβύτην π[ε]ποίηντα[ι]7--α reversion
to the classical locution.
᾽
ἀναστρέφομαι.
The old meaning ‘‘reverti” may be seen in P Tebt I. 2535
(B.C. 117) ἀνεστραμμένῳς ϑαινεκθέντες (1 Sievex-), “* per-
versely.” Deissmann (BS pp. 88, 194) has shown that for
the meaning ‘‘behave,” which Grimm compared with the
moral signification of 2) ‘‘walk,” it is unnecessary to
postulate Semitic influence. As his examples are all from
Pergamon, we may add others to show that it was no local
peculiarity. OG/S 48° (iii/B.c.) ὁρῶντές τινας τῶν πολιτῶν
[μ]ὴ ὀρθῶς ἀνα[στρ]εἰ φ]ομένους kal θόρυβον οὐ τὸν τυχόντα
παρ[έχ]οντας is from Egypt, and Sy// 521° (B.c. 100) τοῖς
καλῶς kal εὐσεβῶς ἀναστραφεῖσιν is from Athens. In 782
xxvii. ii. p. 136 Hatch cites the following instances from
the Proceedings of the American School of Classical Studies
at Athens, iii. 73 (Dulgerler, ancient Artanada, in Cilicia,
Imperial period) ἁγνῶς ἀναστραφέντα, iii. 423 (Kara Baulo
in Pisidia, probaby Imperial) ἀναστραφέντας. . . μεγαλο-
πρεπῶς kal εὐσχημόνως. Cf. also Prveve 108%" (after B.C.
129) τῆι πόλε(ι) συμφερόντως ἀνεστράφη, 10. 115° (i/B.C.)
ἀναστρεφόμενος ἐν πᾶσιν φιλανθρώπως). Ῥ Ambh II. 1311}
(early ii/A.D.) has ἀ. περί in the sense ‘‘attend to”: cf. P
Gen I. 68 (A.D. 146), ἀναστρ[αἸφέντος μου περὶ] τὴν τούτων
ἀπαίτησιν. Τ Fay 127 (c. B.C. 103) τῶν. .. οὐ ἀπὸ τοῦ
βελτίστου ἀναστρεφομένων, ““ being of the less reputable
class” (Edd.). In P Oxy II. 237 τ}. 33 (a.p. 186) μεταπαθῶς
ἀναστραφ[έν]τα is translated ‘‘ being sympathetically dis-
posed,” 70. VI. 907!” (A.D. 276) πρεπόντως περὶ τὴν συμ-
βίωσιν ἀναστραφείσῃ is ‘‘who has conducted herself be-
comingly in our married life’ (Edd.), and 74. 1.71 11. 12. (a.p.
303) μὴ ὀρθῶς ἀναατραφέντες is ‘behaved dishonestly,”
P Lond 3581" (c. A.D. 150) (=II. p. 172) αὐθάδως ἀνα-
στραφέντων. Instances can be multiplied. Vettius Valens
(see Kroll’s Index) has the verb in this sense in the active, as
well as in the middle.
ἀναστροφή.
The somewhat formal use of ἀ,, with the meaning ‘‘he-
haviour, conduct,” is not balanced by occurrences in colloquial
papyri: an edict of Caracalla (A.D. 215) has the word—&tu τε
> ,
ανατολῃ
καὶ ζω[ὴ] δεικνύει ἐναντία ἔθη ἀπὸ ἀναστροφῆς [πο]λειτικῆς
εἶναι ἀγροίκους ΑΤΓἰ]γυπτίους (P Giss I. «οἱ! 28), Bp E. L.
Hicks’s pioneer paper in CA’ i. (1887), p. 6, drew attention
to the inscriptional use of the term: he noted the frequency
of its association with words like πάροικοι and παρεπίδημοι,
a curious parallel tor Pet 24" Kalker Quaest., p. 301 says
‘“apud Polybium primum accipit notionem se gerendz,” quot-
ing iv. 821 κατὰ τ. λοιπὴν a. τεθαυμασμένος, and referring to
three inscrr. with a, ποιεῖσθαι. This last phrase however
occurs in five Doric inscrr. of ii/B.c., to look no further than
Syll (31424, 65.4.5, 663°, 7184, 9277), as well as in the Attic
inscr. cited by Kalker (14) (C7A 477°) ; so that we may
safely assume that the locution had become widely current in
the Kow7 before Polybius used it. Apart from 4. ποιεῖσθαι
as a periphrasis for ἀναστρέφεσθαι, we can quote Sy// 491°
κατά Te τὰν ἐμπειρίαν καὶ τὰν ἄλλαν ἀνα[σ]τροφάν, and 66314
ἀ. ἔχειν (as in 1 Pet 11)—both 8.6. The Index to OG/S
has ‘‘avarrpody—fassim.”” In view of this frequency, and
the plentiful record of ἀναστρέφεσθαι, the absence of the
noun from papyri is rather marked. It may only mean that
it was not current in Egypt.
ἀνατάσσομαι.
The only passage from profane literature which has as yet
been cited for this verb, Plut. J/ora/. 968 cb, where an
elephant is described as ‘‘ rehearsing” by moonlight certain
tricks it had been taught (πρὸς τὴν σελήνην ἀναταττόμενος
τὰ μαθήματα καὶ μελετῶν), makes it probable that it is to be
understood = ‘‘ bring together,” ‘‘ repeat from memory” in
Lk τὶ: see Blass Phzlology of the Gospels, p. 14 ff., and
cf. ExpT xviii. p. 396. In OG/S 213% (iv/iii. B.c.) the
hitherto unknown substantive ἀνατάκται is found as the
designation of certain magistrates at Miletus, whom Ditten-
berger gathers to have been charged with disbursements to
the authorities for their several public works.
ἀνατέλλω.
Michel 466" (iii/B.c.) ἅμα τῶι ἡλίωι [ἀν]ατέλλοντι, “at
daybreak.” It is curious that the astrologer Vettius Valens
has no instance of the verb, though he uses its derivatives
freely. It survives in MGr. The cpd ἐπανατέλλω occurs
in some would-be verse on the wall of a sepulchral vault at
Ramleh, age of the Antonines: Prersigke 2134—
᾿Αστὴρ οὐράνιος ὁ ἐπὶ ἀστέρι ἐπανατέλλων
ἐσπάσθη.
ἀνατίθημι.
Note the perfect active ἀνατέθηκα in Sy// 604! (Per-
gamon, end of iii/B.c.). This is a later example of what is
now known to be the classical form of the perfect of τίθημι,
which only in the Hellenistic age was replaced by τέθεικα.
The late sense ‘‘impart,” “communicate,” with a view to
consultation, found in the two NT occurrences of the word
(Ac 2514, Gal 2?; cf. 2 Macc 3%) seems to appear in P Par
6975 (A.D. 233) ἀναθέμενοι τὸ πρᾶγμα ἀκ[έραιον]. In
P Strass I. 417 (A.D. 250) ὥστε οὐκ ἂν ἔχοι ἀναθέσθαι τὴν
“
Slkn[v εἰς ἑτέραν ἡμέραν] the verb = “postpone.” The
active = “‘ dedicate’’ occurs everywhere.
ἀνατολή.
For the use of the plural to denote ‘‘the east,” found
unambiguously in Mt 2? (cf. 811, 2427, Lk 1329), we can
’ ,
ανατρέπω
quote the new parchment from Media, presumably the
home of these Magi, P Said Khan 2%8 (p.c. 22), where
we read ὅρια καὶ γειτνίαι ἀπὸ τῶν ἀνατολῶν. Cf. also the
Alexandrian sundial inscription in Preisigke 3583 (iii/B.c.)
περιφερειῶν τῶν ἐφε[ξ]ῆς τῶν διατεινουσῶν ἀπ᾽ ἀνατολῶν
ἐπὶ δύσεις. For the same phrase without the ellipsis, as
in Rev 72 A ἀπὸ ἀνατολῶν ἡλίου, cf. OG/S 225% (iii/B.c.)
ἀπὸ ἡλίου ἀνατολῶν. For the singular in the same sense
see OG/S 199% (i/A.D.), where ἀπὸ ἀνατολῆς is opposed to
ἀπὸ δύσεως, and Sy// 740% (A.D. 212) ᾧ γείτον[εἸς [ἀπ]ὸ
μὲν ἀνατολῆς [ot] ᾿Εἰπαφρᾶ κληρ[όνομοι]. The more literal
sense—which seems probable in Mt 25. 3, from the otherwise
motiveless substitution of sing. for plural—appears in the
calendar of P Hib I. 27% (B.c. 301-240) πρὸς τὰς δόσεις
(1. δύσεις) Kal ἀ[να]τολὰς τῶν ἄστρω[ν], and in P Tebt
II. 276% (ii/iii A.D.) [ἐν τῇ ἑ]ῴᾳ ἀνατολῇ, the heliacal rising
of Venus. Time, instead of point of compass, is indicated
in P Oxy IV. 725” (A.D. 183) ἀπὸ ἀν[ατολῆς] ἡλίου] μέχρι
δύσεως, P Ryl I. 2758 (astronomical—iii/A.pD.) pera ἃ ὥραν
ἔγγιστα τῆς τοῦ (ἡλίου) ἀνα[το]λῆς, “1 hr. approximately
after sunrise” (Ed.). Similarly in BGU IV. 102115 (iii/a.p.)
where, in apprenticing a slave to a hairdresser for instruc-
tions, his master undertakes to produce him daily ἀπὸ
ἀνατολῆς ἡλίου μέχρι δύσεως τρεφόμενον καὶ ἱμ[α]τιζόμενον.
A nearly identical phrase in the “shorter conclusion” of
Mark presumably has the other meaning—atrds ὁ ᾿Ιησοῦς
ἀπὸ ἀνατολῆς καὶ ἄχρι δύσεως ἐξαπέστειλεν δι᾿ αὐτῶν τὸ
ἱερὸν καὶ ἄφθαρτον κήρυγμα τῆς αἰωνίου σωτηρίας. In
MGr it means either ‘‘east” or ‘* Asia Minor.”
ἀνατρέπω.
With Tit 1 οἵτινες ὅλους οἴκους ἀνατρέπουσιν διδά-
σκοντες ἃ μὴ δεῖ αἰσχροῦ κέρδους χάριν, we may compare
P Par 63%*-% (ii/B.C.) τῆς πατρικῆς οἰκίας... ἔτι ἔνπροσθεν
ἄρδην [ἀ]νατετραμμένης δι ἀσζω]τίας. The literal meaning
is found in P Oxy I. 693 (A.D. 190) φέρουσαν εἰς δημοσίαν
ῥύμην ἀνατρέψαντας, “they broke down (a door) leading
into the public street,” and Sy// 8919 (ii/A.D.) εἰς γῆν ava-
τρέψει : the inscription quotes the LXX, but is pagan. For
the subst. see P Oxy VI. 902! (c. A.D. 465) els τελείαν
yap ἀνατροπὴν... περιέστην, “I have been reduced to
complete ruin”’ (Edd.).
ἀναφαίνω.
The verb occurs in the interesting Christian letter, P Oxy
VI. 939% (iv/A.D.) θεοῦ γνῶσις ἀνεφάνη ἅπασιν ἡμῖν : cf.
Lk τοῦ παραχρῆμα μέλλει ἡ βασιλεία τοῦ θεοῦ ἀναφαί-
νεσθαι. From iii/A.D. comes the defixio in Wiinsch 4.2,
no. 4°", Tov μονογενῆ, Tov ἐξ αὑτοῦ ἀναφανέντα, of a god
who receives the names Qy ᾿Ιάω eenad.
ἀναφάλαντος.
This LXX word (Lev 135) in the sense of ‘bald on the
forehead” frequently recurs in personal descriptions in
Ptolemaic wills, e.g. P Petr I. 20(1)! (p.c. 225) θ]ρὶξ
ἀναφάλανθος.
ἀναφέρω.
With reference to the use of this verb in 1 Pet 2533,
Deissmann has argued (BS p. 88 ff.) that the writer may
have had in view the forensic usage to denote the imposing
39
> ,
avadwvew
of the debts of another upon a third, in order to free
the former from payment: he compares P Petr I. 16(2)29
(B.C. 237) περὶ δὲ dv ἀντιλέγω dvadepopév[wy εἰς ἐμὲ]
ὀφειλημάτων κριθήσομαι ἐπ᾽ ᾿Ασκληπιάδου, ““ ας to the debts
laid upon (or against) one, against which I protest, I shall let
myself be judged by Asclepiades.” Any direct suggestion
of substitution or expiation would thus be foreign to the
Petrine passage, the writer’s thought being simply that the
sins of men were removed from them, and σία ufon the
cross. On Sy// 813 avevéyka[t] αὐτὸς παρὰ Δίάμ]ατρα
(sc. garments deposited with some one who refused to return
them), Dittenberger suggests somewhat doubtfully that the
objects are, as it were, brought to the goddess as evidence
of the wrong done. The meaning would then be closely
akin to that in P Petr II. 38 (/)° ὅπως ἀνενέγκωμεν ἐπὶ
Θεογένην, ‘‘that we may report it to Theogenes,” 26. III.
46 (1)° ἕως ἂν ἐπὶ τὸν διοικητὴν ἀνενέγκωμεν, 1045 ἀνενήνοχεν
ἐφ᾽ ἡμᾶς... συγγραφήν, ‘‘has submitted to us a contract”
(Edd.), εὐ alzéz. Here we have the verb followed by ἐπί
c. accusative, but the accusative is of a person, a difference
which also seriously weakens the applicability of the parallel
drawn by Deissmann for 1 Pet 274. We must not further
discuss this difficult passage here.
One or two miscellaneous examples of the verb may be
added. It is used of ‘‘transference” from a village prison
to the prison of the metropolis in P Lille I. 7!? (iii/B.c ) νυνὶ
δὲ ἀνενήνοχέν pe εἰς τὸ ἐν KpoxoB(Awy 7rd (Aer) δεσμωτήριον,
and of the ‘‘registration” of the death of a priest in the
official list in P Lond 28115 (a.p, 66) = (II. p. 66) ὅπως
ἀνενεχθῇ ἐν [τοῖς] τετελευτη[κό]σι. In P Ryl II. 16338
(A.D. 139) ὁπηνίκα ἐὰν αἱρῇ ἀνοίσω δημοσίῳ [χρηματισμῷ]
is rendered ‘‘ whenever you choose, I will make the notifica-
tion by an official deed”: see parallels in the note, showing
ἀναφέρω and ἀναφορά to be “vague terms” covering a
variety of forms of documentation where an official reference
is implied. The verb is common in connexion with the
payment of monies, e.g. P Lille I. r1® (iii/B.c.) of grain;
Pb δου le) 225 [Αἴ Ὁ: 3758), Β' Hlor 1: 18:89 (ap) e153);
P Tebt II. 29615, 315% (both ii/A.p.). Other occurrences
are Syd 588% (ii/B.c.), Mechel 100779 (ii/B.c.) οὐδεμίαν
ἀνενέγκαντες τῶι κοινῶι δαπάνην, P Rein 2615 (B.c. 104)
ἅμα τῆι συγγραφῆι ταύτηι ἀναφερομένηι, BGU IV. 1124
(B.C. 18) ἣν ἀνενηνόχασιν αὐτῶι... συνχώρησιν (cf.
1157), P Lond 1170 verso 31 (Λ. Ὁ. 258-9) (=III. p. 195).
The subst. ἀναφορά (which is MGr) is common in the
sense of ‘‘instalment,” e. g. P Hib I. 1145 (B.c. 244) [éo]rw
δὲ ἡ ἀναφορὰ ἀπὸ Μεχεὶρ [tw]s Φαῶφι μηνῶν 6 xri.,
“‘the instalment for the nine months from Mecheir to
Phaophi is...” P Eleph 1719 5: (B.c, 223-2) ἧς τὴν
πρώτην ἀναφορὰν καταβεβλήκασιν..... διὰ Td μὴ εἰσχύειν
αὐτοὺς καταβαλεῖν τὰς λοιπὰς ἀναφοράς, P Lond 28618
(A.D. 88) (=I. p. 184) ds κ(αὶ) διαγράψομεν ἐν ἀναφοραῖς
δέκα κατὰ μ[ῆνα], P Iand 2618 (A.D. 98) τὸν [δὲ] φόρον
ἀποδόσωι ἐΐν ἀν]αφοραῖς τέσσαρσι. In P Oxy I. 674
(A.D. 338) it means “‘ petition ””—évérvxov διὰ ἀναφορᾶς τῷ
κυρίῳ μου κτλ.
ἀναφωνέω.
A weakened meaning occurs in P Fay 14? ());.6. 124) τοῦ
ἀναπεφωνημένου Νουμηνίῳ στεφάνου, “the crown tax de-
creed for Numenius.”
» ,
ανάχρονι ζω
ἀναχρονίζω
in the sense of χρονίζω occurs in the illiterate P Tebt IT.
*““we are late in sending you letters” (Edd.). The papyrus
has other examples of the tendency of uneducated persons
to use compounds: NT critics may remember this when
they assume the /t/évateuy’s hand in some of Luke's
““emendations ” (?) of Ὁ.
ἀνάχυσις.
For the metaphorical use of this word in 1 Pet 44 εἰς τὴν
αὐτὴν τῆς ἀσωτίας avaxvow we may cite Philo Sov. IL. 42
ἀ. τοῦ ἀλόγου πάθους. We have no vernacular parallels.
ἀναχωρέω
is applied to the ‘‘ falling” of the Nile in P Magd τ115
(B.C. 221) τοῦ ὕδατος ἀναχωροῦντος, as is the substantive in
P Petr IT. 13 (19)® (c. B.c. 252) (= Witkowski, p. 19) τὴ]ν
ἀνα[χώ]ρησιν τοῦ ποταμοῦ. In the census return BGU II.
4475 (A.D. 173-4) the name of a man is included who was at
the time ἐν ἀναχωρήσι, “away from home” (‘‘ bleibende
Entfernung,” Wessely Aarazis, p. 34). See Wilcken Ostr.
i. p. 448, and for the same meaning of “absence” cf. P
Tebt Il. 353° (A.D. 192) ἀπ᾽ ἀναχωρήσεως κατισεληλυθώς.
In P Tebt I. 41 (c. B.c. 119) certain βασιλικοὶ γεωργοί
petition against one Marres, stating that on account of his
extortion they had gone on strike and taken refuge in the
neighbouring villages—-dvakexwpyjkapey εἰς τὰς περιοίκας
κώμας: cf. P Oxy IT. 2525 (a.p. 19-20) ἀνεχώρησεν [εἰς τὴν]
ξένην, Sy// 802"? (jii/B.c.) τοῦτο ποιήσας εἰς τὸ ἄβατον
ἀνεχώρησε, and the late Silco rescript OGZS 2019 (vi/A.D.)
ἀναχωρήθην εἰς τὰ ἄνω μέρη pov. P Lille I. 378 (B.c. 241)
ἀνακεχώρηκεϊίν . . .] ἔτη is rendered by Wilcken “er is
geflohen” (Archiv v. p. 222): he remarks that the Christian
ἀναχωρηταί were those who “fled” from the world—
“retire” is too weak for @vaxwpéw. The connotation of
“taking refuge ” from some peril will suit most of the NT
passages remarkably well.
avayv yo.
In P Lond 4218 (B.c. 168) (=I. p. 30, Se/ectzons p- 10) we
have an urgent appeal to a man who has become a recluse
in the Serapeum: his wife writes to him, δο[κο]ῦσα v[d}y
[γ]ε σοῦ παραγενομένου τεύξεσθαί τινος ἀναψυχῆς, ‘ think-
ing that now at last on your return I should obtain some
relief.” The noun, which is classical and occurs several
times in the LXX along with the corresponding verb (cf.
2 Tim 17), is found also in P Vat A? (B.c. 168) (= Wit-
kowski?, p. 65)—a letter to the same recluse by his brother,
obviously in collusion with the wife. For the verb see P
Oxy X. 12967 (iii/A.D.) φιλοπονοῦμεν καὶ ἀναψύχομεν “1
am industrious and take relaxation’’ (Edd.). See Anz
Subsidia, p. 303.
ἀνδραποδιστής.
For the original noun cf. BGU IV. τοσοῦ (Aug.) ταξαμένη
τὸ τέλος els τὰ ἀ., “having paid the slave-duty,” and Sy//
8255 (iv/B.C.) ὅρος ἐργαστηρίου kal ἀνδραπόδων πεπραμένων
ἔπὶ λύσει : workshop and slaves attached to it, sold “ἃ
réméré” (Michel). OGZS 218%, 110 (iii/B.c.) has ἀνδράποδα
in a catalogue of property, 76. 773% (iv/ili B.C.) τῶν ἀ. [τ]ῶν
ἀποδράντων, also 16. 6297" (A.D. 137) ex suppl. Tt also
40 ἀνέγκλητος
occurs in a psephism of Apamea (or a neighbouring town) of
the reign of Augustus: ἀνδράποδα δὲ καὶ τετράποδα καὶ
λοιπὰ ζῷα ὁμοίως πωλείσθω. This last combination reminds
us of the etymology of the word, which is merely an analogy-
formation from τετράποδα, with which it is so often associated
—Jjust as e/ectrocute is made out of execzz/e, to take a modern
instance of a common resource of language. The word,
which was normally plural (sing. in P Cattaoui ¥- 16 = Chres¢,
II. p. 423, ii/A.D.), was never an ordinary word for s/ave:
it was too brutally obvious a reminder of the principle which
made quadruped and human chattels differ only in the num-
ber of their legs. The derivative ἀνδραποδίζω, *‘ kidnap”
supplied an agent noun with the like odious meaning, which
alone appears in NT (1 Tim 119). Seealso Philo de Spec. Leg.
IV. 13 (p. 338 M.) κλέπτης δέ τίς ἐστι Kal ὁ ἀνδραποδιστής,
ἀλλὰ τοῦ πάντων ἀρίστου, ὅσα ἐπὶ γῆς εἶναι συμβέβηκεν.
᾿Ανδρέας.
To the occurrences of this Greek name we may add Sy//
301°, atmemorial inscription of ii/B.c. — Av8péas kal’ ᾿Αριστό-
paxos ᾿Αργεῖοι ἐποίησαν. The form’ Avdpfas is found in
Priene 31.358 (i/B.c.).
ἀνδρίζομαι.
P Petr ΤΙ. 40 (a)# (c. B.C. 233) (= Witkowski2, p. 41)
μὴ οὖν ὀλιγοψυχήσητε, GAN ἀνδρίζεσθε- -α good parallel to
I Cor 16%, ΟΥ̓ also BGU IV. 120518 (B.c. 28) μόνον ἀνδρα-
γάθι ἐν τῆι ἀριθμήστι], ‘work hard” or the like (διανδρ. in
2. 1206'%, etc.), 1’ Oxy II. 2918 (a.D. 25-6) kal προέγραψ[ά
σοι] ἀνδραγαθῖ[ν], “1 have already written to you to be
firm” (Edd.). The adj. ἀνδρεῖος is found in a eulogy on
the good deeds of the Emperor Aurelian, P Lips I. r1gii: 3
(A.D. 274) τηλικαῦτα ἀθρόως ἔχοντας ἀγαθὰ παρὰ τῆς ἀκη-
ράτου μεγαλοδωρίας τοῦ ἀνδριοτάτου τῶν πώποτε Αὐτο-
κρατόρων Αὐρηλιανοῦ. The subst. is defined in Aristeas
199 (ed. Wendland) τί πέρας ἀνδρείας ἐστίν ; ὁ δὲ elev’ εἰ
τὸ βουλευθὲν ὀρθῶς ἐν ταῖς τῶν κινδύνων πράξεσιν ἐπιτελοῖτο
κατὰ πρόθεσιν, ‘‘ What is the the true aim cf courage?’
And he said, ‘ To execute in the hour of danger, in accord-
ance with one’s plan, resolutions that have been rightly
formed’” (Thackeray). Cf. OG/S 3397 (c. B.c. 120) προ-
τρεπόμενος δὲ διὰ τῆς τοιαύτης φιλοδοξίας πρὸς ἄσκησιν καὶ
φιλοπονίαν τοὺς νέους, ἐξ ὧν αἱ τῶν νεωτέρων ψυχαὶ πρὸς
ἀνδρείαν ἁμιλλώμεναι καλῶς ἄγονται τοῖς ἤθεσιν πρὸς
ἀρετήν.
᾿Ανδρόνικος.
A proper name widely used throughout the Empire: cf.
Syl/ III. Index p. 11, and Priéeze 313 (i/B.C.).
ἀνδροφόνος.
For this NT ἅπ. εἰρ. (1 Tim 1°) cf. OGZS 218° (iii/B.c.)
τοὺς τὴμ wWidlov προσθεμ]ένους ἀνδροφόνους εἶναι. It
appears in a metrical epitaph from Corcyra (before B.C. 227),
Kaibel 184° λῃστὰς ἀνδροφόνους.
ἀνέγκλητος.
In P Oxy II, 28115 (A.D, 20-50), a petition to the ἀρχι-
δικαστής, a woman who had been deserted by her husband
claims—trayteda@s ὄντα ἀνέγκλητον ἐματὴν ἐν ἁπᾶσει παρει-
χόμην, “1 for my part conducted myself blamelessly in all
respects” (Edd.): cf. Sy/? 42974 (iii/B.c.) ἀνένκλητον ἑαυτὸν
> ,
ἀνεκδιηγητος
παρεσχηκὼς πρὸς πάντας τοὺς φυλέτας. For the adverb see
P Magd 15° (B.C, 221), where a barber states that he has
been wronged by one of his clients, notwithstanding that he
has trea'ed him in an irreproachable manner -- τεθεραπευκὼς
ἀνεγκλή[τως]. A wider sense is found Sy// 925}5 (B.c. 207-6)
τοὺς στρατιώτας εὐτάκτους παρεσκεύαξαν Kal ἀνενκλήτους,
and 26, ς4015᾽ (B.c. 175-1), where the epithet is applied to
stones. Bp E. L. Hicks in CR i. (1887) p. 65, citing a Prie-
nean inscr. to illustrate another word, observed that a. was a
common word in Greek decrees: the phrase in this one was
ἐπήνεσεν ἐπί te τῷ σωφρόνως καὶ ἀνεγκλήτως παρεπιδημῆσαι.
Prof. Calder has an inscr. (πο. 8) in which a son commemo-
rates his mother in the forms of public honorific monu-
ments—with ἐπειδή, ἔδοξε, etc.: he says τήν Te [oiki]cv
κυβερνήσασα ἀνενκλήτως καὶ Td παιδίον ἐκθρέψασα. It is
from the southern cemetery at Karabunar (Hyde). Other
instances are needless.
ἀνεκδιήγητος
is a word which Paul might have coined (2 Cor 915). But
it is found as a variant in Aristeas 99 θαυμασμὸν ἀδιήγητον
(ἀνεκδιήγητον BL), ‘“‘ wonder beyond description.”
ἀνέκλειπτος.
In OG/S 383” (i/8.c.) Antiochus of Commagene declares
θεραπείαν τε ἀνέγλειπτον καὶ ἱερεῖς ἐπιλέξας σὺν πρεπούσαις
ἐσθῆσι Περσικῶι γένει κατέστησα. (The spelling yA, where
ἐκ is concerned, is usual in Hellenistic: see Brugmann-
Thumb, Gr. p. 148.) In P Lond 11667 (a.p. 42) (= III.
p- 105) contractors undertake to provide τὰ καύματα
ἀνέγλειπτα for a bath during the current year. The adverb
is found 7GSZ 24987. For a form ἀνεκλιπής, see Wisd
7d 818.
ἀνεκτός.
Cagnat LV. 2934 4 (Pergamon, ii/B.C.) πάντα δὲ κίνδυν7ο[ν
κ]αὶ κακοπαθίαν ἀνεκτὴν ἡγούμενος. If the reading can
be accepted, the word occurs in the dialect inscription Sy//
793 αἱ ἀ(ν)εκτίόϊν ἐστι ta Θεμί[σ]τι καὶ βέλτιον ἐ(σ)κι-
χρέμεν. Its appearance in the Christian letter P Oxy VI.
939% (iv/A.D.) (= Selections, p. 130) ἀνεκτότερον ἐσχηκέναι,
‘to be in a more tolerable state,” counts naturally for little,
as NT echoes abound.
ἀνέλεος.
This remade form in Jas 2.3 may be illustrated from
P Lips I. 39% (a.p. 390) τύψας pe [av]eXeHs—though, of
course, thus accented, it comes from ἀνελεής. Whether this
last is any better Attic than ἀνέλεος may, however, be ques-
tioned, unless we postulate it as the alternative to νηλεής,
from which the Attic ἀνηλεής came by mixture. But the
solitary grammarian whom Lobeck (Péryn., p. 710 f.) quotes
for it is not very solid ground
ἀνεμίζω.
Mayor on Jas 1° suggests that the Gr. εἰρ. may have been
coined by the writer, who is fond of -({# verbs. The suffix
was at least as available for making a new verb in Hellenistic
as its derivative -zze is in English. Of course the parallels
in Grimm-Thayer are far later.
Part I.
41
ἀνεπιλήημπτος
ἄνεμος.
To Deissmann’s example (2S, p. 248) CPR 1158 (ii/a.p.)
γείτο]νες ἐκ τεσσάρων ἀνέμων, where the phrase clearly refers
to the four cardinal points as in Zech 11%, Mt 2491, Mk 1337,
we may add P Flor I. 50!4 (a.p. 268) ἐκ τῶν τεσσάρων
ἀνέμων. The same use of ἄνεμος is implied in P Flor I. 20'8
(A.D. 127) ἐξ οὗ ἐὰν 6 “Cpos αἱρῆται ἀνέμου : Vitelli com-
pares Catullus xxvi, where the poet says his bungalow is
‘“exposed ” (offoszta) not to S. or W. wind, N. or E., but
to a mortgage of £63. In P Oxy I. 100! (a.p. 133) a
declaration regarding the sale of land, we find ὧν ἡ τοποθεσία
kal TO κατ᾽ ἄνεμον διὰ τῆς καταγραφῆς δεδήλωται, where
the editors understand by τὸ κατ᾽ ἄνεμον the boundaries on
the four sides. For the ordinary sense we need quote
nothing, unless we may note the combination in Wiinsch
AF 45 (p. 15—iii/A.D.) τὸν θεὸν τῶν ἀνέμων καὶ πνευμάτων
“Λαιλαμ. (It is MGr.)
ἀνεξεραύνητος.
For this NT Gr. εἰρ. (Rom 1133), Nageli (p. 23) cites, in
addition to the references in Grimm-Thayer, a fragment of
Heraclitus in Clem. Alex. Strom. II. 17, p. 437 P (fr. 18
Diels). On the spelling see Pro/eg. p. 46.
ἀνεξίκακος.
P Tebt II. 2729 (a medical fragment, late ii/A.D.), gives
a literary citation for the word, εἰ γὰρ avet[(]kakos ἐν
τοῖς [λ]οιποῖς Sy μὴ ὑπομένοι τὸ δίψ[ος], ‘for if he has
general endurance but is nevertheless unable to bear the
thirst” (Edd.). Vettius Valens has it, p. 382), οὐκ ἄποροι
καθίστανται, ἐπιτάραχοι δὲ Kal ἀνεξίκακοι, ἐγκρατεῖς περὶ
τὰς τῶν αἰτίων ἐπιφοράς. Though Lucian (zud. voc. 9) is
posterior in date to Paul and to Wisd 218 (ἀνεξικακία), he is
adequate evidence for the earlier use of the word in
“profane ” Greek !
ἀνεξιχνίαστος.
This word seems to have been borrowed by Paul (Rom 1138,
Eph 38) trom Job (55, 919, 3455), and is re-echoed in early
Fathers.
ἀνεπαίσχυντος.
Josephus (Avsff. xviii. 243 μηδὲ δευτερεύειν ἀνεπαίσχυν-
Tov ἡγοῦ, cited by Thayer) did not borrow this from his
earlier contemporary, the writer of 2 Tim 2'5; but a word
can hardly be called a coinage which only involves putting
un- before an existing word (cf. αἰσχυντικός).
ἀνεπίλημστος.
For this word, which is found fer in 1 Tim (3%, 57, 614),
cf. P Tor I. 1¥-15 (ii/B.c.), where one of the conditions
of a decree of amnesty for offences is stated to be τὰς
παρακειμένας im αὐτοῦ συγγραφὰς ἀνεπιλήπτους εἶναι.
See also P Tebt I. 588 (B.c. 118) ἀκατηγο[ρήτου]ς καὶ
ἀνεπιλήπτους, 25. 61(4)?°7* (B.c. 118-7) κλήρους ἀ[σ]υκο-
φαντήϊτους)] καὶ ἀκατηγορήτους Kal ἀνεπιλήμτουϊς πάσαις
αἰτίαις ὄντ]ας ; and so 26. 7217 (B.c. 114-3). Dibelius (on
1 Tim 613) quotes a Jewish deed of manumission, Latyschev
TosPE, 11. 528© κατὰ εὐχήν] pov ἀνεπίληπτον καὶ
ἀπα[ρ]ενόχλητον ἀπὸ παντὸς κληρονόμου.
6
4
ἀνερχομαι Ξ
ἀνέρχομαι
of ‘‘ going up” to the capital is illustrated by the illiterate
P Tebt Il. 412° (late ii/A.p.), ἄνελθε els τὴν μητρόπολιν τοῦ
νέου éroys ἐπὶ kalyd dvépxope els τὴν πόλιν : cf. 126. 411°
(ii/A.D.) αὐτῇ ὥρᾳ ἄνελθε, ὃ yap κράτιστος ἐπιστράτηγος
ἱκανῶς σε ἐπεζήτησε, ‘come up instantly, for his highness
the epistrategus has made several inquiries for you” (Edd.),
and P Lond 948 verso 3 (A.D. 257) (= III. p. 210) ἀνερχέστω.
Other citations are hardly required, but we may add the
almost contemporary BGU II. 595!® (c. A.p. 70-80) ὅτι ὁ
vids μου ἀσθενῖ Sivas, τούτου εἵνεκα ἀνηρχόμην.
ἄνεσις.
This word, which with the exception of Ac 2439 is used
in the NT only by Paul, and always with the contrast to
θλίψις either stated or implied (see Milligan on 2 Thess 17),
is found in a more general sense in P Tebt I. 247% (B.C. 117)
ἀν[έ]σει γεγονότας, ‘ becoming remiss,” asin the paradoxical
phrase ἐμπειρίᾳ ἀνέσεως, Wisd 13%; cf. also Sy// 5331°
(iii/A.D. zzzz.), 93253 (76.), where it is used of ‘‘ relief” from
taxation. P Ryl II. 84° (a.p. 146) ὅπως φροντίσῃς - - -
τὴν ἄνεσιν τὴν διὰ τοῦτο γενομένην τῶν ὑπαρχόντων
γενέσθαι, “Sin order ὑπαὶ... the ensuing remission of
the lands be effected” (Edd., comparing Chrest. I. 363
introd.). For the phrase in Ac 247% ἔχειν τε ἄνεσιν, where
the RV renders “ should have indulgence,” cf. P Giss I. 59
(A.D. 119-20), where a number of persons are enrolled as
having vacatio munerum (Χευτουργιῶν), as ἄνεσιν ἐσχηκότες
ἑπταετίας τῆς ἀπὸ ts (ἔτους) [16th year of Trajan] ἕως νῦν,
and others, one of ἃ τριετία. Can the ἄνεσις in Ac Zc. bea
kind of /ébeva custodia? Moffatt renders the clause, ‘‘ allow
him some freedom.”
avetalo.
In P Oxy I. 34/38 (A.D. 127) a prefect uses this word in
directing Government clerks whose business it was to “‘ ex-
amine” documents and glue them into τόμοι. This is one
of the words which Grimm characterizes as ‘‘not found
in prof. auth.,” occurring first in LXX. The compound
(Ac 22% 29), now vindicated as sufficiently ‘‘ profane,” was
as rare as its simplex (cf. Wisd 219) ; it may be suspected that
the common ἐξετάζω ‘“‘to get out the truth,” (éreds—see
Boisacq Dzct. Etym., p. 291) was the original from which
both ἐτάζω and ἀνετάζω (and παρέτάζω in Arcadian) were
devised.
ἄνευ.
P Par 454 (B.c. 153) ἄνευ τῶν θεῶν οὐθὲν γίνεται, BGU I.
2678 (A.D. 199) ἄνευ τινὸς ἀμφισβητήσεως. Quotations are
hardly needed, but see Wilcken Os¢r. i. p. 559f., where it is
shown that in certain connexions ἄνευ must have the mean-
ing of “without the knowledge of” rather than “in the
absence of,” e.g. P Petr II. Appendix, p. 3, ὅτι ἄνευ ἡμῶν
καὶ τῶν per ᾿Αριστοκρίτους λογευτῶν [προξενεῖ τοὺς
ὑποτελεῖς τοῦ φυλακ[τι]κοῦ εἰς τὸ ἴδιον, where Wilcken
translates ‘ohne unser Wissen und ohne Wissen jener
Logeuten ladt er die Steuerzahler zu sich in’s Haus.”
In sepulchral inscriptions the preposition is ofien used
in the sense ‘‘apart from,” ‘‘except,” as in the formula
ἐάν τις τολμήσηι ἀνῦξε (1 ἀνοῖξαι) τὸν σορὸν τοῦτον ἄνευ
τῶν ἰδίων αὐτοῦ, see 70.5.7 3225, 2327, αἰ. cited by Herwerden.
See further Kuhring, p. 46f.
τ
ἄνηθον
ἀνεύθετος,
Gr. εἰρ. in Ac 2715, is another new word made with wz-
which may or may not have been first used by Luke. The
simplex is found in Lk 9®, 14%, and in Heb 67.
ἀγευρίσκω.
Syll 154 δὲς (late iv,B.c.), 803356 (iii/B.c.). The adjective
ἀνεύρετος is found on the recto of P Amh II. 125 (late i/a.D.),
where a petition concludes, ot δὲ λοιποὶ avTa[y ἐν] συνώδῳ
Gv8(pes) κε ἀνεύρητοι ἐγένοιτο (/. ἀνεύρετοι ἐγένοντο), Kal
ἀφήλπακαν) (/. ἀφήρπακαν) ἡμῶν ἱμάτια κτλ.
ἀνέχω.
The verb is not common in early papyri, but cf. P Strass I.
2255 (iii/A.D.) σιωπήσαντος τοῦ νομίζοντος αὐτῷ διαφέρειν
καὶ ἀνασχομένου ὑπὲρ δεκαετίαν (a statute of limitations
comesin), P Gen I. 76" (iii/iv A.p.), P Lips I. 5 1.8 (iii/a.p.),
554 (iv/A-D.), and P Oxy VI. 903% (iv/a.D.) κἀγὼ οὐκ
ἠνεσχόμην ἐκβαλεῖν αὐτήν, “but I refused to send her
away”’ (Edd.). Later examples are P Oxy I. 130! (vi/a.p.)
οἱ διαφέροντες τοῦ ἐμοῦ δεσπότου οὐκ ἠνέσχετο (/. ἠνέσχοντο)
ποιῆσαι κατὰ τὴν κέλευσιν τοῦ ἐμοῦ ἀγαθοῦ δεσπότου, ‘“ the
servants of my lord refused to do my kind lord's bidding”
(Edd.), and P Grenf. I. 64? (vi/vii A.D.) οὐκ ἠνέσχετο τοῦτο
ποιῆσαι. There is a note on the syntax of the verb in
W. Schmidt /vs., p. 424 f., and one on the complexities of
its augment in Cronert Mem. Herc., p. 207.
It may be noted that Nestle (2.2 7 xix. p. 284) has
drawn attention to the interesting reading ἀνέξεται (for
ἀνθέξεται) in Mt 65: = Lk 1618, as supported by the OLat
(seestinebit or patietur) and OSyr (“‘endure,” Burkitt): it
was familiar from the common Stoic formula ἀνέχου καὶ
ἀπέχου. “Put up with the one, and take advantage of the
other” (see 5.0. Katadpovéw) will be the meaning.
ἀνεψιός.
This word, which in Greek writers is regularly applied to
cousins german whether on the father’s or on the mother’s side
(see Lightfoot on Col 47°), may be illustrated from P Lond
1164 (&)*° (A.D. 212) (=III. p. 167) τὸ καταλειφθὲν ὑπὸ
[ro]® κατὰ πατέρα pov ἀνεψειοῦ ᾿Ισιδώρου and P Tebt II.
32318 (A.D. 127) μετὰ κυρίου τοῦ ἑαυτῆς κ[α]τὰ μητέρα
ἀνεψιοῦ ᾿Ορσέως. Premsighe 176 (reign οἵ M. Aurelius)
has ἀνεψιὸς πρὸς πατρός and πρὸς μητρός. See also P Oxy
I. 993 18 (A.D. 55), P Fay 995 (A.D. 159), BGU II. 6489
(A.D. 164 or 196), and from the inscriptions OG/S 5447
(ii/A.D.), where, however, the editor notes, ‘‘Graecos non
distinguere fratres patrueles et consobrinos, sed utrosque
aeque ἀνεψιούς appellare.” Phrynichus (ed. Lobeck) p. 306
praises ἀνεψιός as against the form ἐξάδελφος, which is found
in the LXX (Tob 153, 1178) and in Christian writers. Both
occur in MGr, ἀνιψιός for “nephew,” and ἐξάδερφος for
“cousin (male).” The fem. ἀνεψιά may be cited from
PSI 5324 (a.p. 132-3) ἐπιγέγραμμαι [τῆς ἀν]εψιᾶς μου
κύριος. ᾿Ανεψιάδης, ‘“cousin’s son,” occurs in Pretsigke 176
(see above).
ἄνηθον.
δνὦ 804325 (perhaps ii/A.D.) & μετ᾽ ἐλαίου, for headache.
P Oxy VIII. 1088®? (early i/a.p.), a collection of prescrip-
tions, commends for a ὑπνωτικὸν πότημα "ὑοσκ[υάμον . . ,]
ἀννήσου (δρ.) a, ὀπίου (τριώβολον) " μείξας δός, “᾿ soporific:
. ,’
ἄνηκω
henbane . . ., anise I dr. εἰς." (Ed.) This spelling is also
found in P Ἀν] 11. 148?® (A.D. 40).
ἀνήκω.
The ethical meaning of this word “το be due” is by no
means confined to the Biblical literature, as the following
citations will show. OGJ/S 53217 (B.c. 3), the Paphlagonians’
oath of allegiance to Augustus, has the undertaking παν]τὶ
τρόπωι ὑπὲρ τῶ[ν] ἐκείνοις ἀνηκόϊντων] (for the rights of
Augustus and his heirs) πάντα κίνδυνον ὑπομενεῖν. Other
examples of this use, which is found in 1 and 2 Maccabees,
are given in the index. From the Magnesian inscriptions we
may quote 53°° (end of iii/B.c.) οὐθενὸς ἀποστήσεται (sc.
6 δῆμος) τῶν ἀνηκόντων τῇ πόλει τῶν Μαγνήτων πρὸς τιμὴν
ἢ χάριτος ἀπόδοσιν, where Thieme (p. 15) renders, “ was
man der Stadt der Magneten zu erweisen schuldig ist.”
Similarly from the papyri: P Fay 94 (iii/a.D.) has twice περὶ
τῶν [τῇ ἐπιτροπείᾳ] ἀνηκόντων, as the editors restore it,
‘his duties in the period of guardianship, functions pertain-
ing to it.” In P Tebt I. 6" (ii/B.c.) τῶν ἀνηκόντων τοῖς
tepofts κομίζεσθαι, ‘the dues which belong to the temples,”
it is unfortunately not clear whether the infinitive depends on
ἀνηκόντων or on the main verb προστετάχαμεν : cf. P Tebt
I. 4325 (B.c. 118) ἐν τοῖς ὑμῖν ἀνήκουσι, “in your interests”.
In P Flor I. 14% (A.D. 153) ἀνηκόντων πάντων is simply
“all that belongs.” A technical use based on this appears in
a Rainer papyrus in Chves¢. I. 72, p. 101, (A.D. 234) δηλοῦμεν
μηδὲν δεῖν ava[kov σ]ημᾶναί mote τῇ Tod ἰδιολόγου κ[αὶ
ἀρχ]ιερέως ἐπιτροπί(ῇ), where Wilcken explains it as the
““Kompetenzkreis” of these two officials.
ἀνήμερος.
A good example of this NT ἅπ. εἰρ. (2 Tim 38) is afforded
by Epictetus’ description (I. iii. 7) of those who forget their
divine origin as like to lions—@ypior kal θηριώδεις καὶ
ἀνήμεροι
ἀνήρ.
The special differentia of ἀνήρ : ἄνθρωπος survives in
MGr (ἄντρας, ἄθρωπος), where even the old gen. sing.
(ἀντρός) may still be found beside the ‘‘regular” τοῦ ἄντρα
(Thumb Handbook, p. 48). Naturally there is nothing
particular to record in the uses of this everyday word, which
has in NT and Hellenistic generally much the same range
as in class. Gk. Thus, taking the index to BGU IV., we
can illustrate many of the uses noted for the NT in Grimm
from documents of the Augustan period. So (1) husband
by the perpetual phrase μετὰ κυρίου τοῦ ἀνδρός after the
name of a woman, as 1126* (where ἀνδρός is written over
an erased ὁμομητρίου ἀδελφοῦ), or in a marriage contract
as τορϑ τηρεῖν τὰ πρὸς τὸν ἄνδρᾳ καὶ τὸν κοινὸν βίον
δίκαια, while the document will also use ἀνήρ for irregular
relations in the pledge μηδ᾽ ἄλλωι ἀνδρὶ συνεῖναι. Then
under Grimm’s (3) we have 1189" of σημαινόμενοι ἄνδρες
“the persons named,” 10617 where Patellis and ἄλλοι
ἄνδρες te committed a burglary; the common phrase (τὸ)
κατ᾽ ἄνδρα, ‘‘viritim,” in 1047 Hi (a.p. 131); and (from
A.D. 196) 10227 ἄνδρες κράτιστοι in address (cf. II. 6462°—
A.D. 193—@ ἄνδρ]ες ᾿Αλεξανδρεῖς) accounts for another use.
᾿Ανήρ in distinction from νήπιος or παιδίον alone remains :
of this less common use we do not happen to notice an
43
,
avOpwrtvos
example, but literature supplies them in plenty. We might
add as an instance of technical use ἀνδρῶν καὶ ἱππέω[ν],
P Flor IT. 278 iv- (jii/a.p.).
ἀνθίστημι.
P Petr II. 37 2 (a) verso οὐ γὰρ δύναμαι ἀνθ[ι]στάνειν,
BGU ΠῚ. 7474-10 ἐνιαχοῦ δὲ Kal τολμῶσιν ἀντίστασθαι
(Z. ἀνθ-), P Hawara 695 (ii/A.D.) (= Archiv v. p. 383) . .Ἰοὐκ
ἀντέστην πί. ., P Leid Wii 9 ἰσχυρότερον ἀντέστη αὐτῷ.
ἀνθομολογέομαι.
P Oxy IV. γ4335 (and 40) (p.c. 2) (= Witkowski 3, p. 130)
ὡς ἀνθομολογη(σομένῳ) ὑπέρ σου ὡς ὑπί(έρ) pov, where the
Edd. render ‘‘as he will agree in everything for you just
as for me”: cf. P Giss I. 717 (ii/a.D.) do[re . . alirov
παραγενόμενον ἀν[θομο]λογήσασθαί σου τῆι εἴς [με σπου]δῆι
“may answer to, come up to,” and P Tebt I. 215 (B.c. 115)
kal ᾿Αρίστιππον αὐτῶι ἀνθομολογήσεσθαι, ‘and that A.
will come to an understanding with him” (Edd.), P Par 427
(B.C. 156) καὶ ὁ ἀδελφός σου ἀνθωμολογεῖτο μὴ ἠδικεῖσθαι
ὑπ᾽ αὐτοῦ͵ Add P Tebt II. gro! (a.D. 16) ἀνθο]μο-
λογήσηται περὶ τῆς σπίο]υδῆς, “δ may answer for
your activity.” In P Grenf II. 71 1.14. (a.p 244-8) καὶ
ἐπερωτηθέντες ἀνθωμολογήσαμεν περὶ τ[ο]ῦ ταῦθ᾽ οὕτως
ὀρθῶς καὶ καλῶς γεγηνῆσθαι, the active appears with the
meaning ‘‘ acknowledge,” ‘‘ formally admit,” the correctness
of a legal form.
ἄνθος.
Syll 9391 μηδὲ ἄνθεα παρφέρην (ἐν τὸ ἱερόν). OG/S 3657
(ii/B.c.) has ἀνθεών, ““ viridarium,” and Vettius Valens, p. 154,
speaks of ἀνθηραὶ (μοῖραι). The noun in its two NT occur-
rences only repeats Isai 405 Ὁ, but it is fairly common in
LXX, and survives in MGr. It recurs in Ρ Leid W.
ἄνθραξ.
P Petr III. 107(@)*, P Lond 1159 (a.p. 145-7)
(=III. p. 113) ἐπὶ ξυλ καὶ ἀνθράκων kal dave καὶ λαμπάδ,
ii/iil The word also occurs
ter in Michel 594 (B.C. 279), a long inscription from Delos
containing the receipts and expenses of the ἱεροποιοί. It is
MGr ἄνθρακας.
ἀνθρωπάρεσκος,
which starts in LXX and Pss. So/., was presumably as
much a coinage as our own ‘‘men-pleasers,”’ but made in a
language where compounds are more at home than in ours.
If this is a ‘‘ Bibl.” word, it is only an instance of the fact
that every Greek writer made a new compound when his
meaning required one. Lobeck on Péryz., p. 621, cites
αὐτάρεσκος from Apoll. de Conjunct., p. 504.
ἀνθρώπινος.
This significant adj. is found in Wilcken Os¢r. ii. no. 1218
(Rom.) μέλη ἰαικὰ (2 tarp.) ἀνθρώπι(να), with reference
apparently to certain healing charms. In wills of the
Ptolemaic period ἀνθρώπινόν τι πάσχειν is the stereotyped
form for ‘‘to die,” e.g. P Petr I. 119 (the will of a cavalry
officer) ἐὰν δέ τι ἀνθρώπινον πάθω καταλείπω τίά por
ὑπάρχοντα ἐγ] τοῦ βασιλικοῦ καὶ τὸν ἵππον καὶ τὰ ὅπλα
κτλ. : cf. also the important marriage contract P Gen I. 2115
᾽ ,
ἀνθρωποκτονος
(ii/B.c.) ἐὰν δέ τις αὐτῶν ἀνθρώπινόν τι πάθῃ καὶ τελευτήσῃ
κτλ., and BGU IV. 1τ149385 (a Ἰοαη--Β.6. 13) ἐὰν δὲ συνβῇ
τὸν δοῦλον διαδρᾶναι ἢ καὶ παθεῖν τι ἀνθρώπινον, καὶ οὕτως
εἶναι τὰ ὀφιλόμενα ἀκίνδυνα κτλ. So P Tebt II. Bae
(Α. Ὁ. 216), Sy// 6331% (Rom.—note the unusual present
πάσχῃ), etc. Various uses of the adj. are illustrated in
Syll; thus 3478 (B.c. 48), an Asian decree in honour of
Julius Caesar, τὸν dard” Apews kal ᾿Αφροδε[της θεὸν ἐπιφανῆ
καὶ κοινὸν τοῦ ἀνθρωπίνου βίου σωτῆρα, 30579 (c. A.D. 37)—
a grandiloquent adulatory oration from Cyzicus—@edv δὲ
χάριτες τούτῳ διαφέρουσιν ἀνθρωπίνων διαδοχῶν, ᾧ ἢ νυκτὸς
ἥλιος κτλ., 462° (iii/B.c., Crete) καὶ O.[vey (“ὑ divine”’) κ]αὶ
ἀνθρωπίνων πάντων (cf. 7225), 463? (late iii/B.c.) οἱ
e[plevral οἱ τῶν ἀνθρωπίνων, ‘the comptrollers of secular
revenues”. The strong pervading antithesis with ‘‘ divine”
in the uses of this word lends emphasis to such a phrase as
ἀ. κτίσις in 1 Pet 213 (where see Hort). It is MGr.
ἀνθρωποκτόνος,
for which only Euripides is cited, will be one of the words
Hellenistic prose has taken over from poetical vocabulary.
Murray gives the lines thus (/f4. Zaur. 389)—
This land of murderers to its god hath given
Its own lust ; evil dwelleth not in heaven.
ἄνθρωπος,
like ἀνήρ, has kept its differentia practically unchanged
from Homer to MGr. It is interesting to notice its philo-
sophical abstract ἀνθρωπότης vouched for as fairly popular
Greek by Vettius Valens (p. 346%, in antith. to ἀθανασία),
passing into Christian theology (see LS and Sophocles Zex.),
and current in MGr. The NT has no trace of the curious
misuse by which the principal difference between a. and
ἀνήρ is ignored: Tob 65 ἀνθρώπου ἢ γυναικός. P Flor |.
61 (a.p. 86-8) ἄξιος μ[ὲ]ν ἧς μαστιγωθῆναι, διὰ σεαυτοῦ
[κ]Ἰατασχὼν ἄνθρωπον εἰσχήμονα καὶ yuv[ai]kas is not
parallel, as a. only means as little is Jn 772.
(Grimm). Another case of ἄνθρωπος invading the sphere of
ἀνήρ is the Matthzean locution ἄ, οἰκοδεσπότης, βασιλεύς,
φαγός etc.
though not Attic: Mt may have got it from LXX (so Lev 21°
ἀνθρώπου ἱερέως). Some papyrus passages may be cited,
though little is needed. The antithesis with θεός has figured
under ἀνθρώπινος : the complementary one comes out well in
BGU IV. ro24iv-® (iv/v A.D.), where a judge pronounces
sentence of death with the words σύ μοι δοκεῖς [ψυχὴν
ἔχειν θηρίου καὶ [οἹὐκ ἀνθρώπου, [μᾶλλον δ]ὲ οὐδὲ Onplov—
he proceeds to give reasons. 7760. 10307 (iii/A.D.) ἐπίγοντες
τοὺς ἀνθρώπους Kal τοὺς τέκτονας--ἀ. is general and τ.
6c
person” :
As Grimm’s passages show, this is Greek,
special. For the purely unemphatic use cf. the illiterate note,
ἐδ. 10311% (ii/A.D.) ἔκδος ἀνθρώποις ἀσφα[λέσ]ι. Its ana-
phoric use with the article (as Mt 123° etc.) may be seen in
7b. 1208): (B.c. 27-6)tva δὲ εἰδῇς τὸ ὄρθριον (‘* “sein Mor-
gengruss,’ = seine erste Tat” says Schubart) τοῦ ἀνθρώ(που),
πέπομφά σοι ἣν τέθειται μίσθωσιν. This particular instance
may perhaps serve as an illustration of ‘‘ the adjunct notion of
contempt (Jn 522),” on which Grimm remarks (1.¢.). Under
the same heading, with commiseration instead of contempt,
will come πρεσβύτης ἄνθρωπός εἰμι in I Strass 1. 4140 (A.p.
250). In the edict of Caracalla, P Giss I. gol® (A.D. 212-5)
ὁσΊ]άκις ἐὰν ὑ[π]ενσέλθ[ωσῆιν els τοὺς ἐμοὺς ἀν[θρ]ώπους the
44
ps ff
avontos
editor notes the tone as characteristic of his dynasty. The
general sense in the plural may be illustrated by Sy// 4241
(A.D. 361-3) τὸν γῆς Kal θαλάσσης καὶ παντὸς ἀνθρώπων
ἔθνους δεσπότην οἵ the brief Emperor Julianus, 24, 8907?
(ii/A.D.) of a series of diseases kJa[t] ὅσα κακὰ κ[αὶ πάθη
ἀνθρώποις γίγνεται.
ἀνθύπατος.
ϑν11 6565 (ii/A.pD.) presents Gaius Papillius Carus I’edo
ἀνθύπατος replying to a resolution of the Ephesian Βουλή,
who had referred him to his predecessors’ practice (τοὺς πρὸ
ἐμ[οὔ] κρατίστους ἀνθυπάτους). //. 316% (ii/B.c.) has Ὁ.
Fabius Q. f. Maximus, ἀνθύπατος “Pwpatwy, addressing the
authorities of a town in Achaia. So fasszm, except in
Egypt: since this country was governed by a prefect, we do
not hear of proconsuls in the papyri.
avin.
P Petr III. 53 (/)4 (iii/p.c.) dvelerar λοιπογραφεῖσθαι,
“he is permitted to remain in arrears” (Edd.). Sy//
55229, 58 (late ii/B C.) of school-boys ‘‘let off” ἐκ τῶν μαθημά-
των. P Amh IT. 99 (2)® (A.D. 179) βορρᾶ ἀνιμένη λιβὸς
ἰδιωτικά, ‘Son the north dedicated land, on the west private
properties” (Edd.) So Cagnat IV. 292*° (Pergamon, c.
B.C. 130) ἀνεῖναι δε] αὐτοῦ κ[αὶ τ]έμενος, =consecrare (Ed.).
P Oxy III. 47188 (ii/a.p.) γέλωτα πολὺν καὶ ἀνειμένον . ..
γελᾶν, “laughed long and freely” (Edd.), 2), σο315 (A.D.
118) ἀνεῖναι ‘‘admit,” 7. 5332 (ii/iii a.p.) ἐὰν ἀνεθῶσι,
“if they are neglected.” P Ryl 11. 77% (a.p. 192)
κελεύσατε ὃ ἔδωκα ἱκανὸν ἀνεθῆναι. P Grenf II. 78%
(A.D. 307) ἀξιῶ. . . ἀνεθῆνα[ι] “released.” Ρ. Cattaoui τ᾿ 15
(14...) (= Chrest. 11. p. 423) τὰ ἄλλα σοι ἀνίημι,
“ concede.” A literary effort celebrating the accession of
Hadrian, P Giss I. 38 shows us loyal subjects γέλωσι καὶ
μέθαις ταῖς ἀπὸ κρήνης τὰς ψυχὰς ἀνέντες γυμνασίων τε
ἀλείμμασι (see Wilcken on the document, d7chzv v. p. 249).
ἀνίστημι.
P Amh II. 684 (late i/a.p.) has ἀρούρας . . . ὑπὸ
ἀμφοτέρων τῶν πρὸς χρείαις διὰ τῶν λόγων ἀνασταθείσας
= ‘‘reported” or the like. The transitive tenses are com-
mon in the sense of ‘‘setting up” a statue; cf. P Oxy IV.
70725 (c. A.D. 136) ἀνασ[τῆ]σαί τε τὰς τοῦ κτήματος Kal
πωμαρίου πλάτας ἐπὶ μέτροις, ‘that he should restore on
a certain scale the walls (?) of the vineyard and orchard”
(Edd.), BGU II. 362%%4 (A.D. 215) (= Chrest. 1. p. 127)
εἰς ὑπηρεσίαν τοῦ ἀναστίαθ]έντος θείου κ[ολοσ]σιαίου
ἀνδριάντος. The formula became so common for setting
up a gravestone that ἀνέστησα alone, with accus. of person
buried, became current in E. Phrygia and Lycaonia (Ramsay
C. and B., ii. p. 732). P Oxy VIII. 1161® (Christian letter,
iv/A.D.) μὴ δυναμένη ἀναστῆναι ἐκ τῆς κοίτης pov, will
serve as an instance of the intransitive use. One very
interesting passage is added by a restoration of Wilcken’s
in P Tebt II. 285! (A.p. 121-38)—see Archiv v. p. 232:
ἀνασ[τὰ]ς εἰς [σ]υμ[βούλιον κ]αὶ σκεψάμ[ενος με]τ[ἃ τ]ῶν
[-.«. With this reference to assessors Wilcken compares
Ac 26%,
ἀνόητος.
The adv. is supplied by the editors in the Hadrian letter,
P Fay 194 (ii/A.D.), οὔτε ἀνοήτως ἀπαλλάσσομαι τοῦ
> ,
ανοίγω
βίο[υ]. It is current in MGr, meaning ‘ unreasonable ”
(Thumb).
ἀνοίγω.
That ancient scribes were almost capable of sympathy with
modern school-boys in writing the augmented forms of this
intractable verb is shown by frequent misspellings in late
papyri: thus PSI II. 1329 (iii/a.p.) ἀνῷχθαι. From Ptole-
maic papyri we have the regular forms ἠνώιξαμεν P Petr IT.
37 τὸ ?, and ἀνεωιγμένον 20. 2". 5, also ἀνοῖξαι 6. III. Ῥ- 133-
The phrase of Mt 2" is nearly paralleled in Sy// 60132
(iii/B.C.) ἀνοιγόντων δὲ of ἐξετασταὶ κατ᾽ ἐνιαυτὴν (/. -τὸν)
τὸν θησαυρόν : so 7. 6532" (the Andania ‘‘ Mysteries” inscr.,
in dialect—B.C. 91), 587°? (B.c. 329-8) τῶι τοὺς θησαυροὺς
ἀνοίξαντι. That of Rev 59 etc. occurs in Sy? 7904? (i/a.D.)
τὰς σφραγῖδας ἀνοιξάτω. Close to this is its use for the
“opening ” of a will, as P Ryl II. 1099 (A.p. 235—a stilted
document with δυεῖν and υἱέας }) ἐκ διαθήκης τῆς καὶ ἀνοι-
χθε[(σ]ης κατὰ τὸ ἔθος. We may quote OG/S 22238 (B.c.
266-1) ἀνοῖξαι δὲ] τοὺς ἱερεῖς Kal τὰς ἱερείας τὰ ἱερά, οἴ
3325 5 (B.C. 138-2) ἀ. τοὺς ναούς, and Dittenberger’s note,
with parallels showing that the solemn ‘‘ opening ” of shrines
was a conspicuous feature in ritual—cf. 1 Regn 3158 καὶ
ὥρθρισεν τὸ πρωὶ καὶ ἤνοιξεν τὰς θύρας οἴκου Κυρίου, and
Rev 117%, 15°. Something akin to our ‘‘ opening” a build-
ing may be seen in OG/S 529" (a.p. 117-38) πρῶτον μὲν
ἀνοίξαντα τὸ yupvacvov—he had evidently been prime mover
in its establishment. The Neoplatonists appropriated the
NT phrase “‘ heavens opened”: cf. Kazde/ 882 (Athens—c.
iii/A.D.) Θειολόγου Λαίτοιο μετάρσιον ὕμνον ἀκούσας
οὐρανὸν ἀνθρώποις εἶδον ἀνοιγόμενον. Laetus, a contem-
porary of Plotinus (Ed.), is acclaimed as a reincarnation of
Plato. The word is common on later tombstones for violat-
ingagrave. The frequency of the spelling ἀνύγω has been
thought to go rather beyond the mere blundering substitution
of an identically pronounced symbol: Radermacher (Gr.
P 35n.*) would attribute it to the influence of ἀνύω, which
is however a decidedly rarer word (not in NT). But Prof.
Thumb regards it as purely graphic. We may quote two
illiterate papyri of ii/B.c., written by the same hand, P Par
517 (= Selections p. 19) and 507: see Mayser Gr., p- IIo.
So also P Tebt II. 38328 (a.p. 46) (the entrance and the
exit) εἰς ἣν kal ἀνύξι ἑαυτῇ... .. θύραν. The late 2 aor.
pass. ἠνοίγην (as Mk 7%, Ac 1219 etc.) is illustrated by BGU
I. 3261.10 (as amended p. 359) (A.D. 194) ἠνύγη [κ]αὶ
ἀνεγνώσθη --οἔ a will: cf. also the amended reading in |. 21
ἠνύγησαν. The verb is MGr.
ἀνοικοδομέω.
In P Lond 887? (iii/B.c.) (=III. p. 1) a complaint is
lodged against a neighbour who has ‘‘ built ” (ἀνοικοδόμηκεν)
a staircase in a mutual courtyard, and thereby caused some
injury to the petitioner : cf. P Magd 2? (iii/8.c.) ἀνοικοδομή-
σαντος ἐν τῶι αὑτοῦ τόπωι ἱερόν KTA., and P Oxy IV. 70727
(c. A.D. 136) ἀνοικοδομῆσαι tpdxov ἐκ καινῆς ἐξ ὀϊπτῆς]
πλίνθου ἐπὶ μέτροις ὡρισμένοις, ‘should build on a fixed
scale a new wheel of baked brick” (Edd.). In P Petr II.
12 (135 (B.C. 241) kal ἀνοικοδομῆσαι βελτίους τῶν προῦπαρ-
Χχόντων βωμῶν the meaning is ‘*vebuild”: cf. Sy// 22013
(iii/B.C ) kal τῶν τειχῶν τῶν ἐν τῆι νήσωι πεπτωκότων
συνεπεμελήθη ὅπως ἀνοικοδομηθεῖ, and Chrest, I. g6viii4
45
5 ΄
ανοχὴ
(A.D. 215) οἰκοδόμ(οις) y κατασπῶσι καὶ ἀνοικοδομίοῦσι), 7).
II. 6811 (A.D. 14) οὖς καὶ ἀνοικοδόμησα ἐπὶ τῶι [apy ]α[(]ωι
θεμελίωι.
words. For a Christian use οἵ ἀ. see the interesting epi-
taph of the fourth-century bishop of Laodiceia, M. Julius
Omission of augment is frequent in these ol-
Eugenius, who describes himself as during his episcopate
πᾶσαν τὴν ἐκλησίαν ἀνοικοδο[μ]ήσας ἀπὸ θεμελίων (\V. M.
Calder in Exp VII. vi. p. 387).
aia
ἄνοιξις
occurs in the magical papyrus P Lond 46274
(=I. p. 73). In MGr it means “* springtime.”
(iv/a.D.)
ἀνομία.
P Par 1457 (ii/B.c.) they assaulted me ἀφορήτῳ ἀνομίᾳ
ἐξενεχθέντες. P Oxy VIII. 112129 (a.p. 295) ἅπαντα ὡς ἐν
ἀνομίᾳ[ι]5 ἀπεσύλησαν, ‘“lawlessly carried them all off”
(Ed.).
ἄνομος.
P Oxy II. 237% (a.p. 186), the Dionysia petition, has
ἀνόμου κατοχῆς, ‘‘an illegal claim.”
ἀνομία and ἀδικία may be seen in the associated adjectives
of P Lond 35819 (c. a.p. 150) (=II. p. 172), where ἄνομα
καὶ ἄδικα are complained of. Cf. 70.57 10473 τοῦ ἀνόμου
Τυφῶνος. For the adverb see Magd 6" (8.6. 221) μὴ
περιιδεῖμ με ἀνόμως ὑβριζόμενον ὑπὸ τῶν ποιμένων, and BGU
IV. 1200°° (B.c. 2-1) ἐξουσίαν ἔχοντες τῶι ᾿Ασκληπιάδου a.
ἀποδέδωκαν κτλ. The construction in 1 Cor 951 μὴ Oy
ἄνομος θεοῦ is illustrated in Profeg. p. 235 f. The verb ἀνομέω
as a transitive appears in P Par 3748 (ii/B.c.) ἀξιῶ... μὴ
ὑπεριδεῖν με ἠνομημένον καὶ ἐγκεκλειμένον : cf. 26. 35°4 (by
the same writer), with the same combination in the present
(passive).
The closeness of
avoobow
occurs in the fragmentary P Lips I. 119 recto (A.D. 274)
τ]ῶν ἁμαρτιῷ[ν] τὰς πονηρίας συνεχῶϊς ἀϊνορθουμένων. For
the sense of “rear again,” as Ac 1518, cf. OG/S 7108 (ii/a.D.)
τὸ πίρ]οπύλα[ιον] χρόνῳ [διαφθαρὲ]ν [ἀἸνώρθωσεν ἐκ τοῦ
ἰδίου ᾿Απολλώνιος ἐπ᾽ ἀγαθῶι. The noun occurs in Ρ Ryl
Il. 157} (A.D. 135) ἔσται δὲ ἡ ἀνόρθωσις τῶν [νῦν ἀποκαθι]-
στανομένων κοινῶν [τ]ειχῶ[ν] ἀπὸ κ]οινῶν λ[ηϊμμάτων
‘the restoration of the common walls” (Edd.).
ἀνόσιος.
This adjective, which in the NT is confined to 1 Tim 13,
2 Tim 35, is frequently applied to the Jews in connexion with
the great Jewish war in Egypt A.D. 115-7. See eg. P
Giss I. 41% 4 παρὰ τὴν τῶν ἀνοσίων [᾿Του]δαίω[ν ἔφοδον,
with the editor's introduction. So P Brem 405 (Trajan)
(= Chrest. I. 16) pla ἣν ἐλπὶς Kal λοιπὴ προσδοκία ἢ τῶν
ἀπὸ τοῦ νομοῦ ἡμῶν ἀθρώων κωμ[η]τῶν πρὸς τοὺς ἀνοσίους
*Io[v8alJovs, who had just won a victory. From a later
time comes the fragment of a letter in the correspondence
of Heroninus (mid. iii/A.p.), P Flor 11. 2688, . . .Jevos
ἀνοσείους [. . ., with θεῶν ἐπιτρείπόντων] in the next line,
but no other context to help.
ἀνοχή.
P Oxy VII. τοδδ15 (iii/A.p.) ἀλλὰ ἡμερῶν ἀνοχὴν ἔχω,
“and I have a delay of some days” (Ed.).
ἀνταγωνίζομαι
ἀνταγωνίζομαι.
For the derived noun cf. P Oxy III. 5103: (ii/A.D.)
+» -Javeve ἀνταγίωνιστῇ) (δραχμαὶ) [. . , ina list of pay-
ments to gymnastic performers. The verb construed with
πρός, as in Heb 124, occurs in Préene 1715 (soon after
B.C, 278) πρὸς τοὺς βαρβάρους ἀνταγωνίζεσθαι.
ἀνταναπληρόω.
With this expressive compound (Col 1535) cf. the similarly
formed ἀνταναγινώσκω in the fragmentary P Petr II. 17 (1)}8,
where with reference apparently to certain ἐγκλήματα we
read, ἀνταναγνώσθη μοι καθότι ἀξιῶ. Its opposite ἀνταναι-
ρέω is common in Ptolemaic land-surveys = ‘“‘subtract””. In
P Tebt I. alone there are over twenty instances of this use
(see Index): cf. also P Eleph 288 (iii/b.c.), and from i/A.D.
BGU III. γηγοὶϊ 18 at εἰς ἀτέλ(ειαν) ἀνταναιρ[ούμεναι ... -
Grimm’s citations sufficiently warrant ἀνταναπληρόω itself.
Linde (p. 49) cites the noun (-wots) from Epicurus 11°.
ἀνταποδίδωμι.
P Par 3455 (ii/B.c.) χαλκίαν τηροῦντες ἀν[τ]απ[ο]δώσωσι
αὐτοῖς. Chrest. 11. 37211- 11 (ii/A.D.) δεῖσθαι οὗν] ἃ ὑφείλατο
ἐπαναγκασθῆναι ἀ[ν]τα[π]οδοῦναι. P Leid W ** 34,
ἀνταπόδομα.
figures in LXX and in Didache 5? μάταια ἀγαπῶντες,
διώκοντες ἀνταπόδομα : we have no citations to make.
ἀνταπόδοσις.
Dr Nageli (cf. p. 36) kindly supplies us with the following
instances of the use of this word in the inscrr. and papyri:
Michel 913 (ii/B.c.) (= CZG 3088) . . . ὑποβολῆς ἀνταπο-
δόσεως, Zwihos Ζωΐλου: ἀναγνώσεως, Ζωΐλος Zwidov κτλ.
(according to the commentary in C/G ὑποβολῆς, in sense of
ῥαψῳδίας, is dependent on ἀνταποδόσεως) ; CPR I., p. 59
(a loan on a house—beginning of iv/A.D.) ἐπὰν μὴ ἀποδῶ
τοκῖν (fut. of τοκίζω, with -ἶν for -vetv, and act. for mid.) σοι
ἐπιγνώσωμαι (7. -ομαι) τοῦ ὑπερπίπτοντος χρόνου ἄχρις
ἀνταποδώσεως, where the editor translates, ‘‘ wenn nicht,
so verstehe ich mich fiir die Uberzeit bis zur Riickerstattung
dazu, sie Dir zu verzinsen.’’ Its literary record is unex-
ceptionable.
ἀντέχομαι.
For ἀ. in its more primary NT sense ““Πο]α firmly to’
Mt 6%4, Lk 161% (but see s.v. ἀνέχω), 1 Th 514, Tit 19, cf.
such passages from the Κοινή as P Par 14” (ii/8.c.) οὐθενὸς
δικαίου ἀντεχόμενοι (so BGU IV. 1187”, in Augustus’ reign,
and P Tor 325 (ii/B.c.), and rii-14 (B.c. 116) ), P Tebt I. 4098
(B.C. 117) (= Selectzons, p. 28) τοὺς ἐκ τῆς κώμης ὁμοθυμαδὸν
ἀντέχεσθαι τῆς σῆς σκέπης, “‘that the inhabitants of the
village are with one accord holding fast to your protection,”
and P Amh II. 133! (early ii/A.p.) kal μετὰ πολλῶν
κοπῶν ἀνηκάσαμεν (= ἠναγκ- —see under ἀναγκάζω) αὐτῶν
ἀντασχέσθαι (/. ἀντισχ-) τῆς τούτων ἐνεργίας ἐπὶ τῷ προτέρῳ
ἐκφορίου, ‘‘and with great difficulty I made them set to work
at the former rent” (Edd.). The verb is very common in
petitions, as implying that, notwithstanding the course taken,
other claims are not lost sight of: e.g. P Oxy II. 2819°
(A.D. 20-50), 26. 2822 (a.D. 30-5) τῶν μὲν yap ἄλλων
τῶν ὄντων po[t] mp[ds] αὐτὴν ἀνθόξομα[ι] (1 avréx-) Kall
ἀ]νθέξομαι, ‘this petition is without prejudice to the other
ῃ
40
αντί
claims which I have or may have against her” (Edd.), and
26, IX. 1203°° (late i/A.D.) τῶν yap ὑπόντων ἡμεῖν δικαίων
πάντων ἀντεχόμεθα καὶ ἀνθεξόμεθα, ‘for we maintain and
shall maintain all our subsisting rights” (Ed.). The same
combination of tenses is found in P Strass I. 7418 (a.pD. 126)
τῶν μὲν πρὸ ἄλλων τῶν κατ᾽ ἐμαυτὸν δικα[ων ἀντέχῳμαι
καὶ ἀνθέξ[ο]μαι ἐν οὐδενεὶ ἐλλατού[μενος], and in P Flor
I. 8628 (i/A.D.) : see also 26. 5123 (A.D. 138-61). In P Tebt
I. 41744. (c, B.C. 119) adt[ol] τε ἀπαρενόχλητοι ὄντες δυν[ ὦ]-
μεθα ἀντέχεσθαι τῆς εἰσαγωγῆς Kal οὐθὲν τῶι βασιλεῖ
διαπέσηι, the editors render ‘‘that we being undisturbed
may be enabled to attend to the collection of the revenues
and the interests of the king may suffer no harm.” Similarly
BGU IV, 111618 (B.c. 13) & τῆς μισθώ(σεως). P Tebt Il.
309%! (A.D. 116-7) ἀντεχό[μενοι καὶ ἑτέροι]ς μεταμισθοῦντες
is rendered ‘‘resuming the land and leasing it to others.”
It will be noticed that the instances (which might be added
to) are all c. gen. red: gen. fers., as in the Gospels, does not
occur among them,
ἀντί.
The primitive local force, surviving in ἔναντι and the Latin
cognate ate, and conspicuous in the old Cretan dialect,
leaves traces in the Kow7: there is an interesting discussion
of its provenance in Wackernagel’s pamphlet, Aed/enzstica
(Gottingen, 1907), p. 5 f. Its solitary appearance in an
Attic inscr., and in one passage of the ‘* Halbattiker ” Xeno-
phon, make quite natural such an abnormality in the Kowy
as P Par 14° (the astronomical treatise of Eudoxus) ὅταν ἡ
σελήνη τῷ ἡλίῳ ἐπισκοτήσ[ῃ] ἀντὶ τῆς ὄψεως ἡμῶν. Closely
akin is the temporal use in Sy// 6164 (dialect of Cos, iii/B.c.)
ayvever@ar . . ἀντὶ νυκτός, ‘ea ipsa nocte”: so Ditten-
berger, who compares 438% (Delphi, before B.c. 400) ἀντὶ
Féreos, and Hesychius ‘‘ avrérous τοῦ αὐτοῦ ἔτους." This
may be seen still in P Lond 11719 (B.c. 8) (= III. p. 177)
τιμ(ῆς) οἴνου ἀντὶ τῆς € τῶν ἐπαγομένων “‘ to cost of wine for
the 5th of the intercalary days.” By far the commonest
meaning of ἀντί is the simple ‘‘instead of.” P Tebt IT.
343% (ii/A.D.) ὥστε ἀντὶ ἐλαιῶνο[ς] φ[ο(ρίμου)] ἄρουραι κτλ.
“making 2%? arourae converted from productive oliveyard”
(Edd.). P Giss I. 477° (ii/A.D.) a corslet bought for 360 dr.
ἀντὶ πλείονος, “under its value.” P Rein 74 (B.c. 141?)
avr’ ἐλευθέρου δοῦλο[ς] γενέσθαι. P Oxy VIII. 111979 (A.D.
254) ἑτέρους ἀντ᾽ αὐτῶν. P Hib I. 170 (B.c. 247) ἵνα μὴ
ἀντὶ φιλίας ἔχθραν [ποώ]μεθα. P Tebt 11. 302° (A.p. 71-2)
τυγχάνομεν μερισθἸ]έντες ἐκ τοῦ δημοσίου ἀντὶ συντάξεως
κτλ. “instead of a subvention” (Edd.). This shades into
““in exchange for” or ‘‘in return for” : Calder 455 (c. mid.
ili/A.D.) τόνδε σε Μυγδονίη Διονύσιον ἀντὶ β[(]ου πολλῶν
καὶ τῆς εἰρήνης στέμμα, “thy statue here, a Dionysius (in
marble), M. (erected, thus honouring thee with) a crown in
return for guarding the life of many and for preserving the
peace” (Ed.). Preisigke 678 (A.D. 216)—the writer begs to
have the stipulated 7 artabae of wheat ἀντὶ πλειόνων τῶν
κλεπέντων. BGU III. $22! (iii/A.p.) ὀφείλ[ι] yap por
αντι
χαλκὸν τῶν ἐνοικίων. Kuhring p. 29 remarks that ὑπέρ has
mostly superseded ἀντί. The formula ἀνθ᾽ οὗ with names,
as “Epptas ἀνθ᾽ οὗ “Eppijs [ὁ kal Evda)ipwv, BGU IV. 10621
(A.D. 236-7), has raised some discussion: see note and reff.
there—Croénert took it as ‘‘adoptive son of,” Viereck (fol.
ἀντιβάλλω
lowing Wilcken) makes it = ὃ καί, In that case what are
we to make of P Lond 11707? (iii/A.p.) (= III. p. 102)
“Ἕκύσεως ἀνθ᾽ od ‘Extoews, “Smith a/ias Smith”? For
ἀνθ᾽ ὧν “wherefore” or ‘‘ because” we may quote OG/S
οοὔϑ (the Rosetta stone—B.C. 196) ἀνθ᾽ ὧν δεδώκασιν αὐτῶι
οἱ θεοὶ ὑγίειαν κτλ., similarly 5619 (the Canopus inscr. of
Ptolemy III. B.c. 247--21), Ρ Leid Di* (mid. ii/B.c.) σοὶ δὲ
γίνοιτο, ἀνθ᾽ ὧν (= because) πρὸς τὸ θεῖον ὁσίως Srax[er|oar
καὶ τῶν ἱεροδούλων . . . ἀντιλαμβάνῃ, ἐπαφροδίσια χάρις
μορφή κτλ. In P Tebt I. 120% (i/p.c.) Τακύσι ἀνθ᾽ ὧ(ν)
κέχρη(κε) τιμῆ(ς) KTA., ἀντί has the ordinary commercial
sense. P Ryl II. 159'8 (A.D. 31-2) . . ἀνθ᾽] dv ἔλαβε παρὰ
τῆς Τα[χόιτος. .. -. τοῖς δέουσι καιροῖς ‘in return for the
. which he received from T. at the proper times.” The
supplement depends on the parallel document P Oxy III.
504!7 (early ii/A.p.), and is seen to be no instance of the
conjunctional phrase ἀνθ ὧν.
ἀντιβάλλω.
The subst. ἀντιβλήματα is found in P Oxy III. 4986
(li/A.D.), a contract with stene-cutters, where the editors
understand it of small stones used to insert in vacant places
between larger ones. Vettius Valens p. 351°? ἐπειράθημεν
kal τὰς ἀντιβαλλούσας μοίρας τῇ εὑρεθείσῃ ἐπισυντιθέναι.
ὅπως ἡ ἑτέρα χρηματίσει μοῖρα, ‘‘the corresponding parts”
presumably.
ἀντιδιατίθημι.
A literary citation may be given for this NT ἅπ. εἰρ. (2
Tim 255) : Longinus de Swddim. 17 has πρὸς τὴν πειθὼ τῶν
λόγων πάντως ἀντιδιατίθεται, ‘steels himself utterly against
persuasive words” (Roberts).
ἀντίδικος.
For this common legal word we may refer to the interesting
lawsuit regarding the identity of a child, which recalls so
vividly 1 Kings 3}: the prosecuting advocate states that
his client had put the foundling in the defendant’s charge—
τοῦτο ἐνεχείρισεν τῆι ἀντιδίκωι (P Oxy I. 3718 (A.D. 49)
(= Selections, p. 49). Cf. P Ryl II. 6515 (B.c. 67 2), P Oxy
IL. 237% 34, 9% viii. 12 (Α, Ὁ, 186), BGU 11. 5927 (ii/a.p.), P
Strass I. 41%23f (c. a.D. 250). ᾿Αντίδικος may be used
of public opponents, as when the citizens of Abdera appeal-
ing to Rome against annexation by Cotys the Thracian speak
of τοὺς προ]νοουμένους Tod ἀντιδίκου ἡμῶν (.Sy// 30374, before
B.C. 146). It also is used in the plural, of a body of oppo-
nents, as several times in Sy// 512 (ii/B.C.), the case of the
children of Diagoras of Cos versus the town of Calymnus ;
also of the two parties, as in P Lille I. 293" (iii/B.c.), παρόντων
τῶν & Silco, king of Nubia (vi/A.D.), concludes his ambiti-
ous effort at Greek with a terrible threat against ot ἀντίδικοί
pov: this is the wider use found in 1 Pet 5° and the LXX,
with classical warrant. The verb appears in Prezsigke
2055% (iv/v A.D.) . - ]"Apews ἀντιδικησαντί. . ., and
the abstract in P Tor I. 1% 8! (8.6, 117) αὐτοὶ Kal τὴν
πρὸς tov “Epplav κρίσιν ἐγδικάσαντες ἐκστήσωσιν αὐτὸν
τῆς πρὸς αὐτοὺς ἀντιδικίας.
ἀντίθεσις.
The verbal adj. is used in a report of ii/B.C. regarding the
peculations of certain officials, P Tebt I. 2453, one of the
47 ἀντιλαμβάνομαι
charges against them being that they had ‘‘ wormed them-
selves” (αὑτοὺς ἐνειληκότων) into certain positions ἀντιθέταις
τῆς καθ᾽ ἑαυτοὺς ἀσχολία (/.—as), ‘inconsistent with their
own work” (Edd.).
ἀντικαθίστη μι.
P Oxy I. 97° (A.D. 115-6) περὶ ἧς ἀντ[εἸκατέστη αὐτοῖς
ἐπὶ τοῦ τοῦ νομοῦ [σ]τρ(ατηγοῦ) ᾿Απολλωνίο(υ), BGU
I. 168" (probably A.D. 169) mp[d]s ἣν καὶ ἀν]τικατέσ[την]
ἐπὶ Αἰλίου, and 1.1 ἐφ᾽ οὗ καὶ ἀντικατέϊσήτην... πρὸς
τὸν Οὐαλέριον. For the subst. see P Oxy II. 2608 δ (a.p. 59)
ἐξ ἧς ἐποιησάμε[θα] πρὸς] ἑαυτοὺ (1. -ovs) ἐπὶ τοῦ στρατηγοῦ
- ἀντικαταστάσεως, “in consequence of our confronting
each other before the strategus” (Edd.); BGU III. 8687
(li/A.D.) ἐν] δὲ] τῇ γενομένῃ ἐπὶ σοῦ, κύριε, ἀ[ν]τικατα-
ἰστάσει, and Sy// 3557 (Chios, c. A.D. 3) ὕστερον δὲ ἑκατέρου
μέρους ἐξ ἀντικαϊτα] στάσεως περὶ τῶν κατὰ μέρος ζητημάτων
ἐν(τ)υχόντος διήκουσα.
ἀντίκειμαι.
P Par 455 (ς. B.C. 153) (= Witkowski?, p. 85) Μενέδημον
ἀντικείμενον ἡμῖν.
ἄντικους.
Thackeray, Gr. p. 136, notes its use for “ opposite” (3 Macc
518, Ac 2015) as ‘‘late”: see his note on these words with
movable -s. Cf. P Oxy I. 43 vwersoili-20 (4.p. 295)
καταμένων ἄντικρυς οἰκίας ᾿Εἰπιμάχου. P Tebt IT. 3954
(A.D. 150) ἄντικρυς Τυχαίου, ‘‘opposite the temple of
Fortune,” P Oxy II]. 471% (ii/A.p.) ἄντικρυς ἁπάντων,
“in the presence of all.” P Lond 9788 (a.p. 331) Garr
Ῥ. 233) kal kar’ ἄντικρυ[. . . is before a hiatus. The
(Attic) compound καταντικρύ(ς) occurs in Apoc Petr 6,
εἶδον δὲ καὶ ἕτερον τόπον καταντικρὺς ἐκείνου αὐχμηρὸν
πάνυ, καὶ ἣν τόπος κολάσεως, “over against that other.”
In P Hawara 116 verso 3.11 (= Archiv v. p. 385 f.) (Anto-
ninus Pius) we read ἀντικρὺ Tuxatov]: clearly this may as
well have been ἄντικρυς.
ἀντιλαμβάνομαι.
This common verb is found in the general sense of “lay
hold of,” ‘‘undertake,” in P Lond 3018! (a.p. 138-61)
(=II. p. 256) ὀμνύω... ἀντιλήμψασθαι τῆς χρείας
πιστῶς καὶ ἐπιμελῶς : so P and 3313 (Commodus), rendered
“*se officio suo bene functuros esse.” P Oxy IX. τι96}3 5.
(A.D. 211-2) ὀμνύω... ἀντιλήμψαισθαι (7. ε.--- εσθαι) τῷ
προσήκοντι χρόνῳ τῆς δηλουμένης χρείας, καὶ ταύτην ἐκτε-
λέσιν, ““1 do swear that I will take up at the proper time the
said office and will discharge it” (Ed.) : in the first two -ασθαι
has intruded into the weakened future inf., now getting rare.
P Flor I. 47a"* (A.D. 213-7) ἐντεῦθεν δὲ ἑκάτερο]ν ἀντιλαμβάνε-
σθαι kal χρᾶσθαι kal οἰκονομῖν kal διοι[κεῖν. Cf. P Rein 474
(ii/A.D.) τῇς] γ[εωρ]γίας a. P Oxy VIII. 11238 (A.D. 158-9)
ὁμολογῶ ἀπὸ Tod νῦν ἀντιλήμψεσθαι τῆς. [. «(ἸἼτης avaypa-
φομένης εἰς τὸν μετηλίλαχότα σου] πατέρα, “I agree that
I will henceforward undertake all the public land registered
in the name of your departed father” (Ed.). So BGU II.
531: * (ii/A.D.) παρακαλῶι δέ σε, ἄδελφε, ἀντιλα[β]έσθαι
τῆ[Ξ τ]ρυγί[αΞς] to ‘‘set to” the vintage, and P Tebt II. 39313
(A.D. 150) ἔπ [1] τῷ “Αρπαΐλον ἀ]ντιλαβέσθαι ταύτης ποιοῦντα
πᾶσαν τὴν ὑπηρείσία]ν, “on condition that H. shall occupy
> /
ἀντιλέγω
this post performing all the duties.” From this come two
derived senses, of which only the first is represented in the
NT, (1) ‘‘aid,” ‘‘succour” of a friend, (2) ‘‘seize” of an
opponent. Good examples of (1) are P Petr IT. 3 (4)? (iii/B.c.)
σὺ δὲ ἀφιλοτίμως pov ἀντιλαμβάνηι, P Par 2777! καθότι οὐ
διαλείπεις ἡμῶν ἀντιλαμβανόμενος, P Grenf I. 308f (B.c.
103) ἐ[φ7᾽ ols ἂν οὖν ὑμῶν προσδέωνται ἀντιλαμβανόμενοι,
BGU IV. 113874 (Aug.) tv’ ὧι ἀντιλημμέ(νος), and the ex-
pressive double compound in P HibI. 82!7(B.c. 239-8) καλῶς
οὖν [π]οιήσεις συναν[τι]λ[α]μβανόμενος προθύμως περὶ τῶν
eis ταῦτα συγκυρόντων, ‘‘ please therefore to give your zealous
co-operation in all that concerns this” (Edd.). Cf. OG/S
697! (a Roman inscription from Egypt, on the graves of
murdered men) ἀντιλα(β)οῦ, κύριε Σάραπι. Dittenberger
quotes P Fay 12% (B.C. 103) τούτων δὲ γενομένων ἔσομαι
ἀντειλημμένος, the passive. In OG/S 51°F (iii/B.c.) καὶ κατ᾽
ἰδίαν ἑκάστου καὶ κατὰ κοινὸν πάντων ἀντιλαμβάνεται, the
verb must have the same sense. 70. 339% (ii/B.c.) shows
gen. of thing, τῆς τε ἄλλης εὐσχημοσύνης τῆς κατὰ τὸ
γυμνάσιον ἀντελάβετο. For (2), where the meaning is 77
malam partem, see such passages as BGU II. 64810 (ii/a.p.)
βιαίως ἀντι[λ]αμβάνονται τ[ο]ῦ πατρικοῦ μου μέρους, P Lond
92412 (Α.Ὁ. 187- 8) (ΞΞ 11. p. 135) βιαίως ἀντέλαβον τὸ τῆς
γῆς : other examples in Gradenwitz, Zinfiihrungi. p. 18. For
the subst. ἀντιλήμπτωρ, formerly regarded as ‘‘ peculiar to the
LXX” (Cremer?) Deissmann (2S p. 91) cites P Lond 23
(B.c. 158-7) (=I. p. 38), in which a petitioner claims the
King and Queen as his ἀντιλήμπτορες, and says he finds his
καταφυγή in them: cf. for the same conjunction of words
LXX 2 Regn 22%. Add BCU IV. 1138!® (cited above), where
a Roman official is invoked as τὸν πάντ(ων) σωτῆ(ρα)
καὶ ἀντιλ(ήμπτορα)---ἰπὸ same phrase without abbreviations
occurs in a papyrus of the same collection cited in Archev
vy. p. 81 n?.
ἀντιλέγω.
The strong sense of ἀ. in Rom 10”,
oppose” may be illustrated by P Oxy VIII. 1148°%
(i/A.D.) where an oracle is consulted as to whether it is
better for a certain man and his wife μὴ συμφωνῆσαι viv
τῷ πατρὶ α(ὐτοῦ) ἀλλὰ ἀντιλέγειν καὶ μὴ διδόναι γράμματα,
“not to agree now with his father, but to oppose him and
make no contract ” (Ed.). A somewhat weaker usage appears
in Syd/ 523°! (iii/B.c.) ἐὰν δὲ οἱ γραμματοδιδάσκαλοι ἀντι-
λέγωσιν πρὸς αὑτοὺς περὶ τοῦ πλήθους τῶν παίδων, 20. 540%°
(ii/B.c.), ἐὰν δὲ πρὸς αὑτοὺς ἀντιλέγωσιν οἱ ἐργῶναι περί
τινος τῶν γεγραμμένων. Cf. also P Oxy I. 6γ᾽} (a dispute
regarding property, A.D. 338) εἰ πρὸς τὴν Tov...
πίέδίων] ἀποκατάστασιν .. . οἱ ἐΐ -- αἰἸτιαθ[έν)τες ἀντι-
λέγοιεν, ‘if the accused persons protest against the restora-
tion of the estates” (Edd.), 76. X. 1252 verso8? (A.D. 288-
95) ἀντιλέγοντες ἔρρωνται, ‘‘ persist in their refusal ’’ (Edd.),
and 24. 11. 237% }8 (petition of Dionysia, A.D. 186) 9 δὲ παρὼν
ἀναγνωσθέντος τοῦ βιβλειδίου mpd βήματος ἐσιώπησεν, οὐδὲν
ἀντειπεῖν δυνά[με]νο[ς] : so CPHerm γί 15 (?ii/aA.p.) εἰ δὲ
θέλετε ἑτέραν γενέσθαι οὐκ ἀντιλέγω, οὐ γὰρ δύναμαι.
*€ contradict,”’
oiko-
ἀντίλη(μ)ψις.
Like the verb, the subst. frequently has the meaning
“‘help” in petitions, e.g. P Par 26% (B.c, 163-2) (= Se/ec-
dions, p. 17) δεόμεθα οὖν ὑμῶν, play ἔχουσαι ἐλπίδα τὴν
48 ἀντιπαρέρχομαι
ὑφ᾽ ὑμῶν ἐσομένην ἀντίληψιν, ἀποστεῖλαι ἡμῶν τὴν ἔντευξιν
ἐπὶ Διονύσιον, ‘ we beg you, therefore, having as our one
hope the assistance that lies in your power, to send away
our petition to Dionysius,” P Amh II. 3557 (B.c. 132)
τυχόντες τῆς Tapa σ[ο]ῦ ἀντιλήψεως, P Grenf 1. 15! (not
later than B.C. 146 or 135) σῆς δικαίας ἀντιλήψεως, BGU
IV. 118777 (i/p.c.). For the extension of this meaning to
religious matters in the LXX and in 1 Cor 1238, see BS
p- 92. It should be noted that the p which WH insert in
the noun in this last passage begins to invade it even in the
earlier documents: cf. γον. p. 56. Thus P Lond 237°
(B.c. 158) (=I. p. 38) ἧς ἔχετε πρὸς mavras ... ἀντι-
Ap ews, and the same phrase in P Tebt I. 4339 (B.c. 118):
cl. P Tebt 11. 283° (B.c. 93 or 60) τούτου δὲ γενομ[έ]νου
ἔσομαι τετευχὼς [τῆ]ς παρὰ σοῦ ἀντιλήμψεως, ‘‘ for if this
is done I shall have gained succour from you” (Edd).
Later examples of the word are P Fay 296 (A.D. 113) 8d
ἐπὶ σὲ τὴν καταφ[υ]γὴν ποιησάμενος ἀξιῶ ἐάν σοι φαίνηται
ἀντιλήμψεως τυχεῖν πρὸς τὸ δύνασθαί με ἐπιμένιν ἐν τῇ ἰδίᾳ
διευθύνων τὰ δημοσίᾳ, and BGU II. 613 (time of Antoninus
Pius) δεόμενος τῆς ἀπὸ σοῦ ἀντιλήμψεως τ[υχεῖ]ν.
ἀντιλογία.
The disputed meaning ‘‘ opposition” in act (see Thayer)
finds fresh confirmation in P Petr II. 17 (3)? (iii/B.c.) where
ἀντιλογίαν γενομένην ᾿Ατταλῶι refers to an ‘‘ assault.”
The word is fairly common, meaning ‘‘ quarrel,” as P
Grenf I. 388 (ii/i B.c.) ἀντιλογίαν πρός pe συνστησάμενος, P
Ryl II. 681° (8.6. 89) ἐμπεσοῦσα] ἐξ ἀντιλο[γ]ίας ἔπληξέν]
μέ, ‘attacking me in consequence of a dispute” (Edd.), and
P Tebt I. 138 (late ii/B.c.). So in the formula ἄνευ (χωρὶς)
πάσης ἀντιλογίας, ‘‘ without dispute,” in formal promises to
pay money, etc. : BGU IV. 1133} (Aug.), P Strass I. 75}
(A.p. 118), P Lond 310!8 (a.p. 146) (=II. p. 208) (ἀντι-
λογίας γεινομένης), Wilcken Os¢v 1151 (ili/A.D.), P
Flor I. 4315 (Α.Ὁ. 370) and 24. 9413 (a.p. 491). Cf. Syl
929" (ii/B.c.) ὑπ᾽ οὐδενὸς ἀντιλογίας, 26. 334% (i/B.C.).
ἀντιλοιδορέω.
P Petr III. 21 (9)39 (late iii/B.c.) ἐμοῦ δέ ge ἀντιλοιδοροῦν-
τος follows ἐλοιδόρησας φαμένη κτλ. : cf. 1 Pet 2%.
ἀντιμετρέω.
For this rare NT word (Lk 6538) Herwerden refers to the
Byzantine Theophyl. Sim. p. 48, 25 (I. 5, 5) ἀ. ἀμοιβὴν
ἀξίαν τοῖς βεβιωμένοις. Grimm cites Lucian, Amor. 19,
which is stronger evidence for its ‘ profaneness.”
> ,
ἀντιμισθία.
No instance of this Pauline word (Rom 157, 2 Cor 63)
seems as yet to have been found outside Christian literature,
This, however, may be wholly accidental; and there is
certainly nothing in the word itself to exclude it from the
ordinary terminology of the day: see for further examples
of the same kind Nageli p. 50 ff.
ἀντιπαρέρχομαι.
Lk 10%" can hardly have acquired this word from
Wisd 161°, where the sense is markedly different. It is
quoted from Straton (ii/A.D. ?), who writes (dnth. Pal. 128)
ἀντιπαρερχόμενος τὰ στεφανηπλόκια : Meineke took the
᾿Αντίπας
rather needless trouble to emend ἄρτι παρ.---αἰά he know
that the word occurred in Biblical literature? If the com-
pound is rightly read there, it might be a new coinage, as it
may well be in Wisdom and in Luke. Any writer was free
to make a fresh compound like this for a special purpose.
Straton was morally the most tainted writer in the Anthology,
and we may be quite sure he owed as little to Holy Wnit
as it owed to him!
᾿Αντίπας.
Deissmann (Sp. 187) calls attention to the appearance of
[ΑἸντιπάτρου in Perg 11. 524? (“ not older than Caracalla?”) :
that the full form of the name is used may be evidence that
this later Pergamene was not called after the martyr.
ἀντιπέρα.
This NT ἅπ. elp., warranted from Polybius, is perhaps to
be supplied in P Oxy I. 141° (A.D. 503) τοῖς ἀγροφύλαξ(ι)
. . « φυλάττουσίι) τὸ ἀντιπελ ( ), with reference to guards
who protected estates on the further bank (probably of the
Bahr Yusuf).
ἀντιπίπτω.
P Leid D* (ii/B.c.), one of the letters of Ptolemaeus in the
cause of the Serapeum Twins, has μηδὲν ἀντιπεσόν[τ]α,
“not opposing me.”
ἀντιτάσσω.
The verb occurs twice in P Oxy IV. 707i 17, 38 (c, a.p.
136), a report of legal proceedings, with reference to the
opposing party. P Cattaoui verso} 7 (mid. ii/A.D.) (= Chrest.
II. p. 98) τῆς ἀντιτεταγμένης ἀρτίως Δρουσίλλας. There
are several instances in OGZS in a military sense, which was
of course the earliest.
ἀντίτυπον.
The meaning “‘impress” is rightly given by LS for τύπος
as the first that arises from the etymology, and it is well
supported in classical and post-classical writers. Hence,
though “profane” examples for ἀντίτυπος(-ον) = ‘‘corre-
sponding” (adj.) or ‘‘image” (noun) are rare, we can take
the use in Heb 9525 and 1 Pet 374 (‘‘ answering to”) as the
survival of a primitive meaning. Note also Polyb. vi. 318
τοῖς δ᾽ ἱππεῦσι τούτοις ἀντίτυποι τίθενται, of auxiliary
infantry posted ‘‘ opposite” the cavalry, in a corresponding
position. In MGr written language ἀ. means ‘“‘copy”’ of a
book.
> ,
ἀντίχριστος.
Grimm suggests that John (1 Jn 215 εἰς.) coined the word :
Bousset (Antichrist Legend p. 136) says it ‘is not older than
the NT.” It seems obvious, from the manner of its first
introduction, that it was at any rate quite familiar to the
readers of 1 Jn and 2 Jn; but it might easily have been
introduced by the author in his earlier teaching. The most
probable model would be ἀντίθεος (‘‘aemulus Dei” in Lac-
tantius), for which Cumont (Zes Religions Orientales? p-
387) cites a magical papyrus, πέμψον μοι τὸν ἀληθινὸν
᾿Ασκληπιὸν δίχα τινὸς ἀντιθέου πλανοδαίμονος. It was a
term applied to the daéva of Magian religion, on whom see
Part I,
49 ἄνυδρος
Early Zoroastrianism (Hibbert Lectures 1912), ch. iv.:
they were ‘‘ counter-gods.” Whether John means primarily
‘fa rival Christ” or ‘‘an opponent of Christ” or ‘‘a substi-
tute for Christ ” may be left to the commentators. The first
and third may be paralleled by the two senses of ἀντιστρά-
t™yos, “‘the enemy’s general” and ‘“‘pro-praetor”: cf.
ἀντισύγκλητος, the name Marius gave to his bodyguard, as
an ‘‘ opposition Senate,” ἀντιχόρηγος ‘ rival choregus,” and
ἀντιταμίας ““ pro-quaestor” etc. The second is less easily
paralleled: Caesar's ᾿Αντικάτων, a counterblast to Cicero’s
Cato, may serve. Generally speaking, dvti—x suggested
(1) the claim to be «x, (2) opposition to, equivalence to (cf.
Homeric ἀντίθεος, and the name ᾿Αντίπατρος), substitution
for an existing x.
ἀντλέω.
P Oxy VI. 985 (i/A.D., second half) ἀνηλώμα(τος) Φαύστῳ
ἀντλοῦντι μηχα(νήν), P Lond 1177% (a.p. 113) (= IIL. p.
183) ἀντλούντων ἀπὸ πρωίας ἕως ὀψέ. In the late P Oxy I.
147 (A.D. 556) we have a receipt for a ‘‘ rope” or ‘‘ coil”
provided by the monks for the machine in the garden of the
Holy Mary ἐπὶ τῷ ἀντλῆσαι ὕδωρ εἰς τὴν ἁγί(αν) κολυμβή-
θραν, ‘‘ for raising water to fill the holy font.” The subst.
ἀντλητής Occurs in P Lond 1177 (cited above), P Tebt I.
241 (B.C. 74) and P Strass I. 5215 (a.p. 151) ; and ἀντλία in
BGU IV. 1120 (B.c. 5). For the compound ἀναντλέω
used metaphorically, see P Vat Al (B.c. 168) (= Witkowski?,
p- 65) τοιούτους καιροὺς ἀνηντληκυῖα : similarly P Hawara
567° (Ὁ late i/a.D.) (Archiv v. p. 382) ἀρρωστίαν ἰσοθάνατο(ν)
[é&]qvtAnoa—presumably [ἀν]ήντλησα is as likely, in view
of the parallel just cited.
ἀντοφθαλμέω.
““Verbum elegantius = resistere,” so Blass on Ac 631,
where the word is: found in his ‘‘ B-text,” μὴ δυνάμενοι οὖν
ἀντοφθαλμεῖν (ἀντιλέγειν) τῇ ἀληθείᾳ : cf. the Polybian
passage cited by Schweighauser (with a wrong reference) in
Lex Polyb. s.v., μὴ ϑύνασθαι τοῖς χρήμασιν ἀντοφθαλμεῖν.
In the ordinary text of the NT ἀ. occurs only in Ac 27 of a
vessel’s not being able to ‘‘face” the wind: cf. Wisd 12%,
of a king or prince who cannot ‘‘look God in the face”
(ἀντοφθαλμῆσαί σοι), and Afoc. Baruch 7 (p. 89, ed. James)
οὗ τὴν θέαν οὐκ ἠδυνήθημεν ἀντοφθαλμῆσαι Kal ἰδεῖν. For
a similar usage see Barnab. 51°, and cf. Clem. Rom. 34 of an
idle workman—6 νωθρὸς Kal παρειμένος οὐκ ἀντοφθαλμεῖ
τῷ ἐργοπαρέκτῃ αὐτοῦ, ‘does not look his employer in the
face.”
The word was read in the printed text of P Par 634°, but
is removed by Mahaffy (P Petr III. p. 23), who reads avr’
ὀφθαλμ[ῶ]ν [θεμένου]ς, ““ keeping it before your eyes.” The
parallel compound ἐ[π]οφθαλμήσασα occurs in P Théad τοῦ
(iv/A.D.) ‘ayant jeté un ceil d’envie sur le troupeau” (Ed.).
ἄνυδρος.
OGIS 1997 (i/A.D.) οἰκοῦντα ἐντὸς πεδίων μεγάλων
aviSpwy—the ““ waterless” deserts stretching to the south
and west of Abyssinia. P Oxy VI. g18ii-1° (a land-survey,
ii/A.D.) μεθ᾽ (ἣν) γύη[ς &]vvbp(os). P Lips Inv 3485 (a.pD.
376-8) (= Chrest. II. p. 86) avéSpapov . . . δι᾽ ἀνύδρων ὀρῶν.
The subst. is found in the petition of certain quarrymen to
be transferred to the alabaster quarries on account of the
7
ἀνυπόκριτος 50
want of water in the place where they were working—8a
τὴν ἀνυδρίαν τῶν τόπων [τῶνδ]ε (P Petr IT. 9 (2) (iii/B.c.)).
ἀνυπόκριτος.
To the literary citations for this word given by Nageli,
P- 43, we may add Demetrius de Z/oc. 194.
ἀνυπότακτος.
In the great Paris magic papyrus (edited by Wessely,
Wien. Denkschr. XXXVI. ii. pp. 44 ff.) 1367 we find ἀνυπο-
τάκτους following σιδηροψύχους ἀγριοθύμους. Moeris (ed.
Pierson), p. 34, defines ἀφηνιαστής by ἀνυπότακτος,
ὑπερήφανος. See further Nageli, p. 45.
ἄνω.
Tob δ δὲ ἀπέδραμεν τὸ δαιμόνιον ἄνω εἰς τὰ μέρη Αἰγύ-
πτου---οΥ ΘΓ authorities for this recension have εἰς τὰ ἄνω μέρη
—raises some problems, on which reference may be made to
Early Zoroastrianism, Ὁ. 338, and D. C. Simpson zz doc.
(Oxford Apocrypha). For the text as it stands good illustra-
tion may be found in the Egyptian documents, P Leid Di1é
εἰς τοὺς ἄνω τόπους, ‘‘ad loca superiora,” and the con-
temporary OGZS 1117 (after B.C. 163) ἐπὶ τῶν ἄνω τόπων
[ταχθείς]. Cf. P Petr 11. 33 (a) A‘ (a steward’s account)
ἄρτων τῶν ἀποσταλέντων σοι ἄνω, P Oxy IV. 7448 (B.c. 1)
(= Selections, Ὁ. 33) ἀποστελῶ σε ἄνω, “T will send them
up to you” (from Alexandria): on σέ = σοί, cf. Proleg.
p- 64. For ἡ ἄνω κλῆσις in Phil 344 the RV mg (= ‘‘the
call, Come τεῦ ! ) is apparently presumed in Afoc. Baruch 4
(p. 87%3, ed. James) ἐν αὐτῷ μέλλουσιν τὴν ἄνω κλῆσιν
προσλαβεῖν, καὶ τὴν εἰς παράδεισον εἴσοδον. A curious
metrical epitaph (no. 69) in Prof. Calder’s Phrygian col-
lection, dated by him after the middle of iv/a.D., begins
viv ἀγαπᾷς σὺ μαθεῖν τίς ἐγὼ ξένος, ἢ πόθεν ἦλθα ;
ἐγ λεγεῶνος ἄνω θεμέν[ων] βασιλξα μέγιστον,
which he renders ‘‘ from the legion of those that have set the
mighty king on high.” In P Fay 1o1 verso 1.15 (an account,
about B.C. 18) we find ἄνω: Παῦνι δ ἕως *Emelp ve, where
the editors explain ἄνω as indicating that the following dates
“*Pauni 4 to Epeiph 15” should have headed the account,
instead of coming at the end. The superlative ἀνωτάτω
occurs in P Lond 1170 verso (c)! (A.D. 42) (= III. p. 107)
τῇ ἀνωτάτω χρήσομαι τειμωρίᾳ, ‘the highest penalty ”—
an unusual application: cf. Epict. iii, 2453 ἡ ἀνωτάτω καὶ
κυριωτάτη (sc. ἄσκησις). The compound ἐπάνω (g.v.) is
represented in MGr.
ἄνωθεν.
In P Petr III. 43(2) 15.117 (B.c. 246) ἄνωθεν is found in
opposition to κάτω : Azat contextus. P Hib I. 110% (records
of postal service, ¢. B.C. 255) Spas πρώτης παρέδωκεν
Θεύχρ[η]στος ἄνοθεν Δινίαι κυ(λιστοὺς) ¥, ‘‘ Ist hour, Theo-
chrestus delivered to Dinias 3 rolls from the upper country ”
(Edd.). Ανοθεν appears again twice in this document, and
κάτοθεν ‘‘from the lower country.” (This is a very early
example of the approximation of o and @, on which see
Proleg.® pp. 244 and 35 f.). BGU IV. 1208? (Aug.)
KatayTH[oals ἐκ τῶν ἄνωθεν [τόπων]... ἐκομισά[μη]ν
Sia Σωτηρίχου κτὰ. In P Tebt I. 599", 10 (B.c. 99) ἣν ἔχετε
πρὸς ἡμᾶς ἄνωθεν πατρικὴν φιλίαν, and διὰ τὸ ἄνωθεν
ἄξιος
φοβεῖσθαι καὶ σέβεσθαι τὸ ἱερόν, the editors translate ‘or
old.” P Oxy IT. 237}}:81. (a,b, 186) ὅπερ οὐ καλῶς ἐνδέχεται
εἰ μὴ ἄνωθεν γένοιτο ἀντίγραφα, ‘this cannot be done
adequately unless copies are made from the beginning”
(Edd.). In P Oxy IV. 718% (a.p. 180-92) ἔτι δὲ ἄνῳβ[ε]ν
τῶν δημοσίων ἀποδιδομένων, the editors translate ‘although
the imposts have for years been paid.” But ‘‘ completely,”
“from the beginning” may equally be the sense of ἄνωθεν :
cf. 2. 745. 8. (c, A.D. 1) pl}. - Jvel.]- aL. . Jva ἄνωθεν
γείνηται πάντα καὶ πάλιν ἑατοὺς ἀνασκευάζωμε[ν] μὴ οὔσης
Χρήας, ‘‘in order that everything may not be completely . . .
and we go bankrupt again without any necessity” (Edd.).
In BGU II. 595° (a.p. 70-80) the meaning ‘‘ again,”
““a second time,” seems best to suit the context. A certain
Sochotes, wishing to repay a loan, did not find his creditor—
τοῦ δὲ σὲ μὴι εὑρεθῆναι ἀποδέδωκε αὐτὰς ἄνωθον (for
ἄνωθεν) ἵνα φιλάνθρωπον εἰς δύο τόπους μὴι χορηγῆι, where
Lietzmann (Gv. Pag. p. 14) understands by φιλάνθρωπον a
gratuity: ‘‘S. has once paid it and would have to pay it
again, if he went back home with the borrowed money;
therefore he returns it immediately.” Other examples of the
word are CPR 179 (i/A.D.) καθὼς ἄνωθεν εἴθιστο, P Tebt II.
298% (A.D. 107) ἀκολούθως τῇ ἄν[ωθ]εν συνηθείᾳ, BGU IV.
1074? (iii/A.D.) τοῖς ἄνωθεν προγόνοις, and P Oxy IX. 12044
(A.D. 299) δεδέηται τῆς θείας τύχης ἔτι ἄνωθεν τῶν δεσποτῶν
ἡμῶν. The usage of the inscriptions follows on similar
lines. Dittenberger (Sy// III. p. 256) enumerates three
meanings—(1) de swfero 537° ἐπεργάσεται ὀρθὸν καὶ ὁμαλὲς
ἄνωθεν, (2) antiguztus 9298! νόμοις γὰρ ἱεροῖς... ἄνωθεν
διεκεκώλυτο ἵνα μηθείς KTA., (3) aer2200 732" γενηθεὶς δὲ] καὶ
παραίτιος τῆς ἄνωθεν συλλογῆς, a decree of i/B.C. referring
to the revival of certain sacred practices which had ceased
for some time.
ἀνώτερος.
For this comparative with reference to time, cf. Sy// 307%
(ii/B.c.) ἔτει ἀνώτερον tpl[tw], 26. 3188 (B.c. 118) τὸν
ἀνώτερον μὲν χρόνον πάντα διατετέλεκεν. In P Giss I. 48%
(A.D. 202-3) we find the -w form, τοῖς ἀνωτέρω ἔτεσι.
ἀνωφελής.
P Lond 908" (A.D. 139) (= IIL. p. 133) ὅπως εἰδῇ ἄκυρον
kal ἀνωφελὲς κριθησόμενον ὃ μετέδωκεν ὑπόμνημα. The same
document has κενῶς kal [ἀ]νωφελῶς (]. 28). In P Hawara
56” (Plate i/A.D.) (= Archiv ν. p. 382) we find a derived
subst., ὅτι ἀρρωστίαν ἰσοθάνατο(ν) [ἐξ]ῆήντλησα Kal ἄλλας
πολλὰς ἀνωφελίας.
ἀξίνη.
P Magd 88 (B.c. 218) δρέπανον θεριστικὸν οὗ τιμὴ (δρα-
χμὰς) B, ἀξίνη (δραχμὰς) B. Herwerden s.v. κλῇς recalls
the proverbial saying—ryq κλειδὶ τὰ ξύλα ox (le, τῇ δ᾽ ἀξίνῃ
τὴν θύραν ἀνοίγειν (Plut. AZor. 43 C). Cf MGr ἀξινάρι.
ἄξιος
appears with infin. in BGU IV, ττ4115 (B.c. 14) ἐγὼ μὲν
οὐ δοκῶι ἄξιος εἶναι ὑβρίζεσθαι. For the absolute use (as
Mt 10!18) see P Petr If. 15 (3)8 (B.C. 241-39) τοῦτο
δὲ ποιήσας εὐχαριστήσεις ἡμῖν κ[αὶ] ἄξιος γάρ ἐστιν ὁ
ἄνθρωπος ἐν χρείαι[. . . where the editor translates, ‘* By
᾿ξιόω
doing this you will oblige us, [. .] for the man is worthy of
it, [but] in need—.” The sense of ‘‘ worth,” ‘‘ value,” is
illustrated by P Lille I. 6° (iii/n.c.), where a certain Petesuchos
complains that robbers ἐξέδυσαν χιτῶνα ἄξιον (δραχμὰς) >
“fa tunic worth six drachmas.” So the fem. became a noun
=‘value”: BGU IV. 1118* (B.c. 22) πείθεσθαι περὶ τῆς
τούτων ἀξίας, 7. 11264 (B.c. 8) ἐκτίνιν τὴν ἑκάστου ἀξίαν
πλὴν συμφανοῦς ἀπ[ωλείας]. For ἀξίως τοῦ θεοῦ (as in
1 Th 215, 3 Jn® etc.) see Deissmann BS p. 248 f., who shows
that ‘‘the formula was a very popular one in Pergamus (and
doubtless also in other localities).” He cites five inscrr., as
Perg 1. 2487 5. (ii/B.c.), where Athenaios, a priest of Dionysios
and Sabazius, is extolled as συ[ν]τετελεκότος τὰ ἱερὰ . ..
εὐσεβῶς [μ]ὲγ kal ἀξίως τοῦ θεοῦ. We may add J/agn 33”
(Gounos in Thessaly, iii/B.c.) ἀξίως [r]A[s] θ[εἸᾶς, 2. 851° Ὁ
(Tralles) ἀξίως τῆς te’ Ἀρτέμιδος . . - καὶ [rod] . . δήμου, and
Priene 119" (end of 1,8.6.}) πομπεύσας τῇ προστάτιδι τῆς]
πόλεως ᾿Αθηνᾶι τῆς θεᾶς ἀξί[ως]. So P Petr II. 13 (19)4
(ς. B.C. 252) (=Witkowski,® p. 18) οὐ] μὴν οὐδὲν ἐμοὶ [ἔσται
μεῖῖζον ἢ σοῦ προστατῆσαίι τὸν] ἐϊπ]Ίίλοιπον βίον, ἀξίως [μὲ]ν
σοῦ, ἀξίως δ᾽ ἐμοῦ, where the dependent gen. is neither
divine nor a community, but has the dignity characteristic
of the 2έσέας of this charming letter. A combination may
be seen in the letter of Aline to her husband, P Giss I. 20%
(ii/A.p.), following the citation under ἀξιόω below, ἵνα ἀξίως
σοῦ Kal τῶν θεῶν ἀόκνως προσέλθῃ. The word survives in
MGr.
ἀξιόω
is very common in legal documents = ‘‘claim,” e.g.
P Oxy I. 37/2! (a.p. 49) (= Selections, p. 50) ἀξιῶν tat [ra]
φυλαχθῆϊν]αι, “1 demand that these (documents) be pre-
served (in the record),” 26. II. 237% 44 (a.p. 186) ἀξιῶν τότε
ἃ προσήνεγκα αὐτῇ ἀνακομίσασθαι, ‘claiming to recover
what I had made over to her.” It also frequently occurs in
the weakened sense ‘‘request,” ‘‘ask,” as P Eleph 19!8
(iii/B.c.) ἀξιῶ oe ἀνακαλέσασθαι Μίλωνα, P Par 49} 5.
(B.c. 164-58) (= Witkowski?, p. 70) τοῦ δὲ ἀδελφοῦ σου
συμπεσόντος por... Kal ἀξιώσαντός pe, P. Oxy IV. 805
(B.C. 25) ἀξιῶ δὲ ἀντιφωνεῖν [μ]οι πυκνότερον, P Giss I. 20%
(ii/A.D.) ἀξιώσεις οὖν δίστιχον αὐτῶι γραφῆναι (can this
mean ‘‘ you will arrange that . . .” ?). For ἀξιόω of prayer
(as LXX Jer γιδ, 1112) cf. P Par 51“ (a dream from the
Serapeum, B.C. 160) (= Selections, p. 20) ἠξίωκα τὸν
Σάραπιν καὶ τὴν Ἶσιν λέγων" ENGE μοι, θεὰ θεῶν κτλ., and
Syl/ 8161 (ii]i B.C.) ἐπικαλοῦμαι καὶ ἀξιῶ τὸν θεὸν τὸν ὕψιστον
++. ἐπὶ τοὺς δόλωι φονεύσαντας κτλ. (See Deissmann 2.4.2
Ρ- 423 ff.) The verb occurs in OG/S 2017 (the Silco inscrip-
tion, vi/A.D.) αὐτοὶ ἠξίωσάν με, where Dittenberger renders,
**dignitatem meam regiam agnoyverunt.” For a similar use
of the noun ἀξίωμα, see P Tebt I. 334 (B.c. 112) (= Selections,
Ῥ- 30) ἐν μίζονι ἀξιώματι κα[λ] τιμῆι. For the LXX usage of
ἀξίωμα = ‘request, petition” (Esther 558, 7°f etc.), Deiss-
mann (BS p. 92 f.) refers to the confirmation afforded by
the inscriptions, e.g. Sy/2 303° (before k.c. 146) περὶ ἧς
(χώρας) ἐπιδοὺς ἀξίωμα βασιλεὺς Θρᾳκῶν Κότί[υς] . ..
ἥτει τὴν π]άτριον ἡμῶν χώραν. Frankel on erg I. 13}
(iii/B.c.) describes it as very rare: see his exx.
ἀόρατος.
P Leid Wii 97 (occult) has ἀ. among divine epithets, also
vil. 41 of fire (!). From Hellenistic times comes the Milesian
51
᾽ ,
απάαιρω
epitaph Kazbe/ 223 ἀνύσαντά σε τὰν ἀόρατον. . ατρατατου
(ἀτραπιτὸν Ed.) βιότου : ““ videtur via dici quam qui sequitur
nescit quo ducit.” The subst. occurs in J/agn 1144 διὰ τὴν
- ἀορασίαν τῶν ἀρτοκόπων.
ἀπαγγέλλω.
The verb = ““σεροσῖΐ, announce ” (as Mk 68°) is found in
PLond 4275 ff-(B.c. 168) (=I. p. 30, Se/ections, p. 11) ἔτι δὲ
Kal’ Qpov τοῦ τὴν ἐπιστολὴν παρακεκομικόϊτο]ς ἀπηγγελκότος
ὑπὲρ τοῦ ἀπολελύσθαι σε ἐκ τῆς κατοχῆς παντελῶς ἀηδί-
fopar, ‘Sand now that Horus who brought the letter has
reported about your having been released from your retreat,
I am utterly distressed.” So P Tebt II. 2977 (c. A.D. 123)
ἀπήνγ[ειλεν τὴν τάξιν ὡς ὀφείλουσαν πραθῆναι, ‘reported
that the office ought to be sold.” Abbott, Joh. Voc. p. 164, has
a good note on the force of ἀπ. = ‘report, bring word” in
Jn 16%: he illustrates it from Epictetus. In the interesting
proceedings before a Roman Emperor, P Oxy I. 33 (late
ii/A.D.), the word seems almost to have the legal sense of
“appeal,” as when the accused man exclaims, ¥- ° ff ;
ὑπὲρ τῆς ἐμαυτοῦ εὐγενείας... amayyéAA[w], ‘I appeal on
behalf of my nobility ” (Edd.).
2 ἐς
ἀπάγω.
The verb is found four times in P Oxy I. 33 (late ii/a.D.),
of one being ‘‘led off” to death, which may perhaps deter-
mine the meaning in Ac 1279: the guards were not merely
‘‘imprisoned,” but ‘led away to death” (RV mg). Lk 2355,
with the Vulgate duci and the gloss ἀποκτανθῆναι in D*, are
probably decisive for this (the Attic) meaning. On the
other hand, it should be noted that ἀ, is the ordinary word
for ‘‘arresting” (cf. Gen 3972 τοὺς ἀπηγμένους -- ‘‘ the
prisoners”) as P Petr III. 36 (a) verso® ἀδίκως amnypévov
and 76.27 ἀκριβείας ἕνεκεν ἀπήχθην : so P Lille γ15 (iii/B.c.)
οὗτος δὲ ἀπήγαγέν pe els τὸ αὖθι δεσμωτήριον, P Petr II. 10
(2)!2 συνέταξεν ὁ ὑπηρέτης ἀπαγαγεῖν pe, ‘the apparitor
gave directions to arrest me” (Ed.), and OG/S go™ (the
Rosetta stone, B.C. 196) τοὺς ἐν ταῖς φυλακαῖς ἀπηγμένους
. ἀπέλυσε τῶν ἐνκεκλ(η)μένων. Cf. also P Oxy II.
237 1:18 (a.p. 186), where Chaeremon claims the right of
taking away his daughter even against her will from her
huSband’s house—amdyovtt αὐτὴν ἄκουσαν ἐκ τῆς τοῦ ἀνδρὸς
οἰκίας, BGU IV. 113915 (B.c. 5) ἐτόλμησε. .. ἀποστερεῖν
ἀπαγαγεῖν τὴν θυγατέρα ἡμῶν... καὶ ἔχειν παρ᾽ ἑαυτῶι ἐν
εἱρκτ[ἢ ἐπὶ] μῆνας € In the dialect inscription Sy// 271%"
(ii/B.c.) it denotes apparently the ‘‘capture” of youths in
a raid.
ἀπαίδευτος.
In P Oxy I. 33428 (late ii/a.D.) Appianus does not
hesitate to charge the Emperor (? Marcus Aurelius) with
τυραννία ἀφιλοκαγαθία ἀπαιδία as contrasted with the
virtues of his deified father Antoninus who was φιλόσοφος
. ἀφιλάργυρος . . . φιλάγαθος. See Archiv i. p. 37.
ἀπαίρω.
For the intransitive sense of a. = ‘‘ depart,” as in Gen 377},
cf. P Petr II. 13 (5)5 (B.c. 258-3) ἀπίηρμ)ένον, ‘on your
departure.” In the Paris magical papyrus 3082 Deissmann
(LAE p. 254) ingeniously proposes to substitute for the
meaningless ἀφαιρων of the MS. ἀπαίρων in the sense of
ἀπαιτέω
“make to go forth” (as LXX Ps 777652) ὁρκίζων δὲ φύσα
ἀπὸ τῶν ἄκρων kal τῶν ποδῶν ἀπαίρων τὸ φύσημα ἕως τοῦ
προσώπου καὶ εἰσκριθήσεται. MGr παίρνω (also παίρω)
is given as “‘take,” ‘‘fetch” in Thumb’s Glossary: it might
equally well come from ἐπαίρω, but the meaning suits
ἀπαίρω better.
ἀπαιτέω.
BGU II. 530% (i/A.p.) (= Selectzons, p. 62) ἄλλως τε καὶ
ἀπαιτῖται ὑπὸ τῶν πρακτόρων ἱκανόν, ‘especially security is
demanded by the taxgatherers” : cf. P Fay 3915: (a.p. 183)
ἐκ τίνος ἀπαιτεῖται τὸ προκείμενον ἀπότακτον, where the
editors state that ἀ. ‘‘may imply that the payment was in
arrear or have a quite general meaning.” The former
alternative is clearly implied in P Fay 112° (¢. B.c.
115) ὃ ἐνκαλούμενος πλεονάκις ἀπῃτημένος [ο]ὐχ ὑπομένει
ἑκουσίως ἀποδιδόναι, “the accused, though frequent de-
mands have been made, p-rsistently refuses to pay volun-
tarily” (Edd.). Other examples of the verb, which is
common, are P Flor 1. 61% (A.D. 86-8) διὰ τί ἕως σήμερον
οὐκ ἀπήτησας, and again δ᾽ ἐπεὶ σιτόλογοι ἦσαν Kal ἀπῃ-
τ[οῦ]ντο εἰς τὸν Κ'ὶ [αἸίσαρος λόγον, P Lond 85619 (late i/A.D.)
(ΞΞ ΠΙ. p. 92) ὃ δὲ λήμπτωρ ἀπαιτεῖ certain taxes, P Tebt
Il. 32.719 1: (late ii/A.D.) οὐ δέοντως ἀπαιτοῦμα[ι] τὰ ὑπὲρ
τῶν ὑπαρχόν[τω]ν τελούμενα δημόσια, ‘demands have
wrongfully been made upon me for the government dues
payable on behalf of the property” (Edd.): a very similar
phrase occurs in CPHerm 52'36. In P Oxy VIII. 115725
(late iii/A.D.) καὶ μάθε ὅτι τὸ ἐπεικεφάλαιον ἀπαιτοῦσιν
“*find out also about the collection of the poll-tax” (Ed.) :
the idiomatic impersonal plural curiously contrasts with the
translation Greek, showing the same word, in Lk 122°. In
the Christian letter P Oxy VI. 93918 (iv/a.D.) (= Selections,
p- 129) we have the phrase τοῦτο τοῦ καθήκοντος ἀπία]ι-
[τοῦντ]ος, ‘this being what duty demanded.” For the
subst. see BGU IV. 110318 (B.c. 14) περὶ ἀπαιτήσεως τοῦ
φερναρίου, P Oxy I. 1048 (a will, a.p. 96) ἀπαίτη[σι]ν
ποιήσεσθαι, ete, and for the adj. ἀπαιτήσιμος various
land-surveys of ii/B.c.—P Tebt I. 61, 64, 72. ‘Vhe noun
ἀπαιτητής occurs in Wilcken Ost 1460 (A.D. 185-6) δὲ
ἐμοῦ Μάρκου. . . ἀπαιτ(ητοῦ".
ἀπαλγέω.
To Grimm-Thayer’s reff. for this NT ἅπ. εἰρ. (Eph 419
ἀπηλγηκότες, but ἀπηλπικότες DG etc.) in its Hellenistic
sense of “to despair” or ‘* become callous,” add Dion Cass.
xlvill. 37 @. πρὸς τὴν ἐλπίδα.
ἀπαλλάσσω.
In one of the oldest marriage-contracts hitherto discovered
among the Greek papyri, P Gen I. 21” (ii/B.c.), provision
is made for what will take place ifthe wife of her own accord
βούληται ἀπαλλάσσεσθαι, “desires to be released”: so P
Tebt I. 104%? (B.c. 92), P Oxy IT. 10435 (a will, Α.Ὁ. 96)
ἡνίκα ἐὰν ἀπαλλαγῇ τοῦ ἀνδρός, 74. IT. 26517 (a.p. 81-95),
76. 11. 26717, 39 (4.D. 36), αἰ, and for the subst. in a similar
sense P Oxy VI. 90514 (A.p. 170) éJay δὲ ἀ]παλλαγὴ
γένητία]ι. The correlative is well seen in P Ryl 11. 15426
(A.D. 66) ἐὰν δὲ διαφορᾶς αὐτοῖς γεναμένης [χ]ωρίζονται
ἀπ᾽ ἀλλήλων, ἤτοι τοῦ Χ. ἀποπέμποντος τ[ὴ]ν Θ. ἢ καὶ αὐτῆς
ἑκουσίω[ς ἀ]παλλασσομέν[η]ς [ἀ]π’ αὐτοῦ : the correspond-
52
/
OTAVTAM
ing nouns ἀποπομπή and ἑκούσιος ἀπαλλαγή appear in 1. 2%.
A more general use of the verb is afforded by P Petr II.
2 (3)'f (B.c. 260) (= Witkowski®, p. 22) εἰ ἔρρωσαι καὶ ἐν
τοῖς [ἄϊλλοις ἀλύπως ἀπαλλάσσεις, “if you are well and
in other respects are getting on without annoyance.” P
Petr II. 201”: 8 (as amended P Petr III.) (B.c. 252) λυσιτε-
λέστερον ἀπαλλάξει, “it will be more profitable for you to
release (the boat from &yyapta).” P Ryl II. 7735 (a.p. 192)
kal ἀπαλλαγῆναι ἐπιτηρήσεως “released from the super-
intendence of land under lease” (Edd.). The perf. partic.
mid. means “dead” in P Lond 915! (A.D. 160 or 161)
(=IIL. p. 27): cf. μετηλλαχώς. P Tebt 11. 315 (ii/a.p.)
twice shows the word, as 15 [μη]δὲν ταραχ[θ]ῇς, ἐγὼ γάρ [oe
[ἀ]παλλάξω (and 50 35) “1 will get you off” (Edd.). 74. 38524
(A.D. 117) ᾧ kal δώσι arradAaccopévw . . . “on his release
(from apprenticeship)”: cf. the subst. in P Oxy IX. 120418
(A.D. 299) ἀπαλλαγὴν εὕρασθαι πειρώμενος... τῶν πολει-
τικῶν λειτουργιῶν, ‘‘ endeavouring to find a release from
municipal offices.” The tod Blov, which produces the use
noted above, is expressed in Hadrian’s dying letter (or what
purports to be such), P Fay 191° [οὔτε ἀϊνοήτως ἀπαλλάσσομε
τοῦ βίου. From inscriptions may be cited Sy// 51089 (ii/B.c.)
ὅσοι δὲ ἐγκαταλιπόντες τὰ κτήματα ἀπηλλαγμένοι εἰσίν, οἱ
δὲ τοκισταὶ γεγεωργήκασιν, εἶναι τὰ κτήματα τῶν τοκιστῶν,
apparently “have absconded.” So P Fay 1219 (c. B.c. 103)
ἀπηλλάγησαν. There is a curious use in P Flor II. 26214
(iii/A.D.) ἀπήλαξεν γὰρ τότε τὸν πῆχιν δραχμῶν δέκα, which
Comparetti renders ‘‘ poiché allora να]αϊὸ il cubito a dieci
dramm=:”—so we say “he let it go for a shilling.”
«
ἀπαλλοτριόω.
δ») 22684 (Olbia on Euxine, iii/B.c.) οὐδενὸς δ᾽ ἀπηλλοτρί-
aoe οὐδὲν τῶν ὑπαρχόντων. 70. 86012. 13 (in dialect, Delphi,
ii/B.c.) ὡσα[ζύτω]ς δὲ μηδὲ ἀπαλλοτριωσάτω "Acla. . .,
εἰ δὲ ἀπαλλοτριωοίη καθ᾽ ὁποῖον τρόπον KTA. OG/S 383158
(118.6.) μήτε αὑτῶι καταδουλώσασθαι, μήτε εἰς ἕτερον ἀπαλ-
λοτριῶσαι. Dittenberger (Sy// II. p. 10, n®) cites another
Delphian inscr. with ἀπαλλοτριώουσα. Cf. also Sy// 22912
(iii/B.c., Orchomenus in Arcadia—in dialect) μὴ ἐξέστω
μηθενὶ ἀπαλλοτριῶ[σαι ἐντὸς ἐτ]έων εἴ[κΊοσι (sc. γᾶν κλᾶρον
ἢ οἰκίαν), P Lond 1157 zerso (4) (illiterate, A.D. 246) (= III.
Pp: III) ἀπολοτριοῦσται, apparently for ἀπαλλοτριοῦσθαι
(Edd.). The compound ἐξαλλ. is more common: thus P
Giss I. 2i-24 (B.c. 173), BGU IV. 1167 (B.c. 12), 26. 118718
(i/B.c.), P Oxy VIII. 11189 (i/ii A.D.), of the ‘‘ alienation”
of property. Note also the verbal ἀνεξαλλοτρίωτον in P
Ryl IL. 177" (A.D. 246), “unalienated”: we might say of
this what we said of ἀνεπαίσχυντος and other like words.
The noun occurs in Vettius Valens p. 237, where Mars is
said to produce a host of evils, including γονέων ἀπαλ-
λοτριώσεις, ‘estrangements of parents.”
ἀπαντάω.
The verb is very common of ‘“‘attendance” before a
magistrate. It is sufficient to cite P Petr IIT. 30° καὶ φαμένη
καταστήσεσθαι πρός [pe] [TI . . . οὐκ ἀπήντησε], “though
she said that she would appear against me on the . . . she
did not present herself” (Edd.), P Tor II. 1315 (B.c. 147) &
ἐπὶ τὸ κριτήριον, P. Grenf 1. 13° (B.c. 152 or 141) ἀπαντᾶν
ἐπὶ σέ, P Oxy I. 598 (A.D. 292) αἱρεθέντος Θεοδώρου ἀντὶ
᾿Αρείονος σκρείβα ἀπαντῆσαι ἐπὶ τὴν ἡγεμονίαν καὶ
5 ,
ἀπαντησις
προσεδρεῦσαι τῷ ἀχράντῳ αὐτοῦ δικαστηρίῳ], “ Theodorus,
who was recently chosen in place of Arion the scribe to
proceed to his highness the prefect and attend his immaculate
court ” (Edd.), P Cairo Preis 49 (A.D. 320) ἀπαντησάτωσαν
[ἐπ7ὶ τὸ ἡγ[εἸμονικὸν δικαστήριον, and from the inscriptions,
Syll 737% (ii/iii a-p.) εἰ δέ τις τῶν ἰοβάκχων, εἰδὼς ἐπὶ
τοῦτο ἀγορὰν ὀφείλουσαν ἀχθῆναι, μὴ ἀπαντήσῃ, ἀποτεισάτω
τῷ κοινῷ λεπτοῦ δρ(αχμὰς) ¥. P Lond 4255 (B.c. 168)
(=I. p. 30, Selections p. 9) εἰ ἐρρωμένωι τἄλλα κατὰ λόγον
ἀπαντᾶι, “if you are well, and things in general are going
right,” shows a common epistolary formula: cf. P Vat A*
(B.c. 168) (= Witkowski, p. 64), P Par 455: (B.c. 153) αἰ.
In MGr the verb means “‘ answer.”
ἀπάντησις.
The word is used absolutely (as Mt 255 and LXX
1 Regn 1315) in P Tebt I. 43:7 (B.c. 118) παρεγενήθημεν εἰς
ἀπάντησιν (a newly arriving magistrate)—a passage which
may demolish the Semitism sometimes found lurking in the
word. For ets 4. construed with the gen. (as Mt 27%? 8-
text and 1 Th 477) cf. BGU II. 36avii 17 (A.D. 215) πρὸς
[ἀἹπάντηϊσιν τοῦ] ἡγεμόνος, and the Pelagia-Legenden (ed.
Usener) p. 19 εἰς ἀπάντησιν τοῦ ὁσίου ἀνδρός. A Ptolemaic
inscription edited by Strack (Archiv iii. p. 129) has ἵν᾽ εἰδῆι
ἣν ἔσχηκεν πρὸς αὐτὸν ἡ πόλις εὐχάριστον ἀπάντησιν. The
word seems to have been a kind of Δ 7. for the official
welcome of a newly arrived dignitary—a usage which accords
excellently with its NT usage. See Proleg.* pp. 14, 242.
For a subst. ἀπαντητήριον, deversorium, see P Iand 17°
(vi/vii. A.D.).
ἅπας.
P Oxy III. 47177 (ii/a.D.) ἅπαξ γὰρ ἐν ἔθει τῆς α[ἰσἸχύνης
γενόμενον, ‘for when once accustomed to his shame ” (Edd.).
In P Lond 4178 (c. A.D. 346) (=III. p. 299, Selectzons,
p. 124), we find συνχωρῆσε αὐτοῦ τοῦτω τὸ ἅβαξ (= συνχω-
ρῆσαι αὐτῷ τοῦτο τὸ ἅπαξ), “pardon him this once ”—a
substantival use of ἅπαξ, which has been traced perhaps to
Coptic influence (Deissmann 2.4.8, pp. 206, 209) : cf. below.
Note also P Giss I. 4819 (A.b. 202-3) οὐχ ἅπαξ παρεγράφη,
“not once alone,” aN ὁποσάκις ἕκαστα προσηνέχθη. and
P Oxy VIII. 11028 (ς. A.p. 146) ἐπεὶ ἅπαξ προσῇ[λθε] τῇ
κληρονομίᾳ, ‘having once entered on the inheritance”
(Ed.). Vettius Valens, p. 2859 has ἅπαξ τε καὶ ἀπαραι-
τήτως δαμάζουσιν ‘‘in perpetuum” (Ed.). OG/S 201
(vi/A.D.), an inscr. of King Silco of Nubia, which is very
instructive for the study of foreigners’ Greek, has ἅπαξ in a
curious idiom: thus ἕν ἅπαξ is seme/, τὸ πρῶτον ἅπαξ --
primum, ἅπαξ δύο = zs. Dittenberger quotes Lepsius to
show that it is an effort to render a Coptic word answering
to Ger. Ma, Fr. fois. In P Oxy VIII. 1138" (v/vi A.D.) the
words πρὸς ἅπαξ occurring at the end of a receipt are trans-
lated ““ once for 411" by the editor, who compares BGU IV.
ἀπαράβατος.
In P Ryl II. 6518 (B. C. 67?—in any case Ptol.) a judge-
ment ends with kal τἄλλα τὰ δι᾽ αὐτῆ[ς δι]ωρισμένα μένειν
κύρια καὶ ἀπαράβατα, “valid and inviolate” (Edd.). The
legal formula, thus established for an early period, survives
six centuries later in P Grenf I. 607 (a,D. 581) ἀπαραβάτῳ
> ,
ἀπαρτισμος
πράσει : “inviolable” must be the sense, though the words
follow a hiatus. Another example, also vi/A.p., is in
P Lond rors (=III. p. 257) ἄτρωτα καὶ ἀσάλευτα καὶ
ἀπαράβατα[. . . , a contract for the surrender of property.
See also P Catt γεείου. 19. (ii/A.p.) (= Chrest. II. p. 422)
ἔνια ἀπαράβατά ἐστιν, “es gibt Dinge, an denen sich nichts
andern lasst” (Ed.). It is clear that the technical use, com-
pared with the late literary (@f. Lobeck Phryn. p. 313),
constitutes a very strong case against the rendering “ not
transferable”. Phrynichus himself prescribed ἀπαραίτητος :
what sense that would have made in Heb 7*4 passes compre-
hension. Vettius Valens has the adverb five times (see
index), always as “‘ validly” or “inevitably.” It occurs in
P Strass 1. 405 (A.D. 569), rendered ‘‘unverbriichlich ”
(Ed.).
ἀπαρνέομαι.
A literary citation for this word may be given from the
recently recovered A/imes of Herodas, iv. 74 οὐδ᾽ ἐρεῖς
“ἐκεῖνος ὥνθρωπος ἕν μὲν εἶδεν, ἕν δ᾽ ἀπηρνήθη," where Naim
prefers to render a. ‘‘failed to see” rather than ‘‘ was
denied”: cf. Mk 833. εἴ τις θέλει ὀπίσω μου ἐλθεῖν,
ἀπαρνησάσθω ἑαυτόν, “let him lose sight of himself and
his own interests,” as Grimm renders. But this involves
a needless distinction from Mk 147, where the verb means
“disown.”
ἀπαρτί
is to be written as two words, the combination matching
such familiar Hellenistic locutions as ἕως ἄρτι, ἐκ πότε, ἀπὸ
πέρυσι, etc. The two Attic quotations which Thayer takes
over ‘from LS are denied by Lobeck Piryn. p. 21, who
takes ἀπαρτί by preference in the extant passage: Ruther-
ford VP p. 71 agrees with him. ᾿Απαρτί = ‘‘exactly” in
Tonic, and (by irony) ‘‘ quite the contrary” in Attic (Ruther-
ford): it has a totally different history from ἀπ᾽ ἄρτι. On
the practice of the critical editors, see Nestle Z7i/. 7 aas
Gr. NT, p. 27.
ἀπαοτισμός.
We can only cite two instances of this rare noun, one from
P Catt versoiv-25 (ii/a.p.) (= Chrest. II. p. 99) μέχρι τοῦ
τῆς λογοθεσίας ἀπαρτισμοῦ ‘‘till the completion of the
audit,” and the other from P Giss I. 67°*- (time of Trajan or
Hadrian) ἤδη κα[τ]ὰ τὰς ἐντολάς σου Ἡράκλειος ὁ ἐπίτρ[ο]-
ποῖς χωρὶς τῶν] ξενικῶν ξύλων τὸν ἀπαρτισίμ) ὃδῖν] τῶν ἐπὶ
[τόϊπῳν [ἔργων πρ]ὸ ὀφθαλμῶν ἔχει. But the verbal phrase
εἰς τὸ ἀπαρτίζειν is so completely equivalent to εἰς ἀπαρτι-
σμόν (Lk 1428) that the verb may be illustrated. P Oxy I.
1177 (ii/iii A.D.) has the aor. pass. twice, the “‘ completing ”
of a horoscope (?) and of a sale of slaves: cf. 2d. VI. 9085
(A.D. 199) ὥστε ὑφ᾽ ἑκάστου ὑμῶν ἀρτοκοπεῖον ἕν ἀπαρτι-
σθῆναι, “that one bakery be fitted out by each of you Ὁ
(Edd.), 22. 936™ (iii/A.D.) οὐκ ἔχω ἄρτι σεῖτον οὐδὲ τὰ
βιβλίδια ἀπήρίτ]ισται ἕως ἄρτι, “1 have no food now,
and the petitions have not yet been got ready” (Edd.).
P Oxy IV. 7242 (A.D. 155) ἐὰν δὲ ἐντὸς τοῦ x[p]évov αὐτὸν
ἀπαρτίσῃς οὐκ ἐκδέξομαι τὴν προκειμένην προθεσμ[αν ‘if
you make him perfect [in shorthand] within the period, I
will not wait for the aforesaid limit” (Edd.) is a close
parallel to the NT use of καταρτίζω (Gal 61, 1 Th 319 αὐ).
ἀπαρχὴ
P Lips I. 105" (i/ii A.D.) μόγις τὸν τῆς βεβρεγμένης
ἀπήρτισα, “1 have with. difficulty completed the account
of the irrigated land.” BGU II. 44873 (ii/a.p.) πρὸς τὸ
τὴν π[ρ]οα[ίρ]εσίιν τῶν [διαθεμένων φανερὰν [κ]ατα-
στῆϊναι καὶ ἕκαστα ἀπαρτισθῆναι τοῖς ἐν[γ]εγρα[μμ]έν[ο]ις
ἀκολούθως. In P Catt versolli 18. (as cited above) we find
the expression μετὰ τὴν χειροτονίαν ἐντὸς € ἡμερῶν ἀπαρτι-
οὖσιν τὰς δίκας. P Ryl Il. 744 (Λ.}. 133-5) shows the
verb in a proclamation of M. Petronius Mamertinus,
prefect of Egypt, where [τὸν διαλο͵γισμὸν ἀπαρτίσαι is
rendered by the editors ‘“‘to complete the convents.”
We could cite many more exx.: the relative frequency of the
ἀπό and the κατά compounds of this verb in NT and papyri
is quite reversed.
ἀπαρχή.
In P Tor I. αὐ}: 10 (8,6. 117) the word is used for ‘‘ legacy-
duty”: see Wilcken Ostv. i. p. 345 f., Archiv iii. p. 7 f.,
and Mitteis in Chvest. II. p. 421. In P Tebt II. 3161°
(A.D. 99) καὶ μὴ ἀλλοτρίᾳ ἀπαρχῇ μηδὲ ὁμονυμίᾳ κεχρῆ-
orat, the editors understand it of the ‘‘ entrance-fee ” paid by
ephebi on enrolment in the Alexandrian demes, and suggest
the same meaning for P Flor I. 5781 (a.p. 166) τοῦ παιδὸς
ἀπαρχή, where, however, Vitelli refers it to ‘‘la tassa di
successione,” and Wilcken (Chves¢. I. p. 168) regards the
sense as still obscure. See also BGU I. 30 ἡ ἀπαρχὴ
Μάρκου ᾿Αντωνίου Διοσκύρου, and 74. IV. 1150! (B.c. 11)
ἀνακεκόμισται δὲ ἡ ᾿Οπώρα παρὰ τῆ(ς) ᾿Αρτέμιδ(ος) ds
ἔδωκίεν) αὐτῇ ἐν ὑπί(αλλάγματι) ἀπαρχὰς δύο κατὰ δου-
λικ(ῶν) σωμάτων Δ. καὶ °E. οἵας καὶ ἔλαβεν. The editor
(Schubart) compares P Tebt II. 316 and the note there (see
above), but observes that the meaning will not suit the
present passage: neither ‘‘legacy-duty” nor ‘‘entrance-
fee” will serve, nor ‘‘an impost upon Jews.” Schubart
suggests it was some pecuniary rights in these slaves which
Artemis had ‘‘ deposited in pledge” with Opora. In the
Magnesian inscriptions the word is very common in the sense
of a peisonal “gift” to the goddess: thus in 83, ἀ. τῆι
θεᾶι ᾿Αρ[ τέμιδι]. It isa very old use of the word, as may be
seen from the lines inscribed by an Athenian potter of vi/B.c.
on a base intended for a vase (Sy// 772)—Néapxos ἀν[έ]θη-
κεῖν ὁ κεραμε]ὺς ἔργον ἀπαρχὲ[ν τ]ἀθεναίαι. Thieme (p. 26)
throws out the suggestion that this sense might possibly be
recognized in Rom 8533. From Sy/7 we may also cite 52974
(i/B.c.—“i. e. sacrificilum,” notes Dittenberger); 587265 αἱ
(B.C. 329—é€mrapxfs, as throughout this long inscription,
except in 87; it is &. τοῦ σίτου, first-fruits given to Demeter
and Kore at Eleusis) ; 588114 (ii/B.c.) ; 61174 (ii/i B.c.—see
So OGJS 179! (B.c. 95) δίδοσθαι... κατ᾽ ἐνιαυτὸν
ἀπαρχὴν εἰς τὸ ἱερὸν . . πυροῦ aprd(Bas) ρπβ (1824),
z.é. 4 art. of wheat for each day of the year. It is clear that
the connotation ‘‘/rs¢-fruits ” could not be pressed in our
exegesis of the term when it appears in NT, apart from
associations wholly outside the field surveyed in this article ;
and we are perhaps at liberty to render “sacrifice” or
“gift” where it improves the sense. The uses of this liberty
must not be discussed here. For a discussion of the word,
see Gradenwitz in Ber/, Philol. Woch. 1914, p. 135 ff.
note).
ἅπας.
The use of ἅπας for πᾶς appears to be largely determined
by considerations of euphony, and is confined principally to
34 ἀπάτωρ
literary documents : see Mayser G7. p. 161 f., where it is shown
that in seventeen out of twenty-one occurrences in Ptolemaic
papyri ἅπας follows a consonant, and only in four cases a
vowel. As examples of ἅπας from Roman times we may
cite P Oxy III. 471® (official—ii/a.p.) ὥστε ἄντικρυς
ἁπάντων συνπαίζειν, and 2. 642 (official—ii/A.D.) mpd
παντὸς yap πεφροντίκαμεν τῆς πρὸς ὑμᾶς... εὐνοίας Kal
ἀρετῆς ἢ τῶν ἄλλων ἁπάντων. P Ryl Il. 68! (B.c. 80)
ἐ[πληξέν] με... [πληγαῖς πλείσταις εἰς ἅπαν [μέρος] τοῦ
σώμα[τό]ς μου answers to Mayser’s rule, but has no suspicion
of literariness. So such a phrase as els τὸν ἅπαντα
χρόν[ον], P Tebt I. 567 (late ii/.c.).
ἀπατάω.
PSI II. 152% (ii/A.p.) may show ἠπάτίων in ἃ frag-
mentary line at the end, with practically no context:
ψεῦδος occurs a line higher up. It is surprising that this is
the only citation we can make. The verb is absent from
Polybius and only occurs twice in Plutarch, but is fairly fre-
quent in LXX, and found in early Christian writers. It was
evidently falling into disuse in most quarters.
ἀπάτη.
For ἀ. = ‘‘deceit”’ (as 4 Macc 188, 2 Th 219, Heb 3:5) cf.
P Oxy VII. 10207f (A.D. 198-201) εἰ τὴν ἐκ τῆς ἡ[λικίας]
ἔχεις βοήθιαν, τὸν ἀγῶνα τῆς ἀπάτης ὁ ἡγούμ[ε]νος τοῦ
ἔθνους ἐκδι[κ]ήσει, ““1 you can claim the assistance due to
immature age, the prefect of the province shall decide the
suit for fraud” (Ed.). So CPHerm 6° viv δὲ οἱ μὲν [μετ᾿
ἀπάτης εἰσποιοῦ[ντ]αι, if the supplement is right. Atten-
tion may be called to Deissmann’s note in his Hellenisterung
des semvttischen Monothetsmus (Neue Jahrb. f. d. klass.
Altertum, 1903), Ρ. 165 n.: he recalls the fact that ἀπάτη
in popular Hellenistic had the meaning ‘‘ pleasure,” and
finds this in Mt 1323 = Mk 413 (cf. Lk 8132) and 2 Pet 2!8:
cf. Polyb.:ii. 5612 and Moeris’ definition (p. 65)—Amarn’ ἡ
πλάνη παρ᾽ Artikois .. . ἡ τέρψις map’ “Ἕλλησιν. Of
this rare sense Rouffac (p. 38 f.) cites a probable instance
from “γεγο 113°4 (B.C. 84) κα[τατιθ]εὶς δὲ μὴ μόνον τὰ
πρὸς ἡδον[ήν, ἀλλὰ καὶ βουλόμενος] ἐκ τ]ὸς ἀπάτην χορη-
γῆσαι [τοῖς θεαταῖς, αὐλητήν 37, where he renders, ‘‘il ne fit
pas seulement ce qui était agréable, mais voulant en outre
offrir une réjouissance aux spectateurs (il fit venir [un joueur
de flite?]).” It may be added that in P Petr III. 11%
᾿Απάτη appears as a proper name, where (as in other cases)
we may safely assume the ‘‘ Hellenistic” meaning. But the
word must have really covered both, like our verb ‘‘ be-
guile”? ; and ἀπατάω would tend to keep the older sense to
the front. If it is derived from a root akin to our find
(see Boisacq s. v.), it meant ‘‘ invention, discovery” at the
start, and was then turned 77 malam partem, to be partially
reformed in later vernacular.
ἀπάτωρ.
The word is common in papyri in such a formula as
BGU I. 884 (ii/A.D.) Xatpy(pov) ἀπάτωρ μητίρὸς) Θασῆτος,
76. III. 971% (ii/A.D.) Θερμουθάριον ἀπάτορα μί(ητρὸς)
[OeppovOaplov]. Krebs (dus den Papyrus ad. Koniglichen
Museen, p. 160) renders BGU II. 4108 (a.p. 159-60)
Ἰσάρι[ο]ν ἀπάτωρα μητρὸς Τ᾽ανεφ[ρ]έμμεως, as ‘the ille-
gitimate daughter of Tanephremmis,” and 26. 302}9 (a.D. 208)
Πᾶις ἀ(πάτωρ) μητίρὸς) TeABaBews, as ‘‘ Pais, father un-
»
ἀπείθεια
known” (p. 175). The editors translate similarly in P Fay
39° (A.D. 183) and in P Tebt II. 39711 (A.D. 198). Without
the mother’s name we have P Ryl I. 12? (A.p. 250) Δημῶτος
ἀπάτορος, and P Lond 1170 (iii/a.p.) (=III. p. 98)
Πολυδεύκους ἀπάτορος, also “ἢ Σωτήριδος [am]aropos—in a
long list of names in which the rest have the father’s name
given: we must assume the same sense. It does not seem
to be used for ‘‘fatherless.” See Archiv ii. p. 97. Deiss-
mann (2.4.8 p. 39 f.) has drawn attention to the fact that
so far back as 1808 W. Sturz (in his De Dialecto Macedonica
et Alexandrina Liber, Lipsiae, p. 146 f.) made use of the
Charta Borgiana (the first papyrus ever brought to Europe,
in 1778) to explain the use of a. in Heb 7%. That a word
meaning ‘‘father unknown”’ should be available for use in a
passage where the thought is so far from the beaten track,
is quite natural: the ἀμήτωρ following, which by association
shares its special sense, protected ἀπάτωρ from its common
implication.
ἀπείθεια.
That this noun, with ἀπειθέω and ἀπειθής, connotes
invariably ‘‘ disobedience, rebellion, contumacy,” is made
abundantly clear from papyri and inscriptions: Grimm’s
assumption that ἀπειθέω (instead of ἀπιστέω) is the anti-
thesis to πιστεύω, though supported by the RV mg (= AV)
in Jn 335, has no warrant whatever. For the noun see
P Oxy I. 349 (a.p. 127) τούτους τε οὖν κελεύω καὶ
τοὺς πολειτικοὺς πάντας τὰ ἀκόλουθα Toi[s] προστεταγμένοις
ποιεῖν, εἰδότας ὅ[τι] τοὺς παραβάντας καὶ τοὺς] διὰ ἀπεί-
θιαν κ[αὶ] ὡς ἀφορμὴν ζητοῦντας ἁμαρτημάτω[ν] τειμωρή-
σομαι, “These therefore I command, and all the civil
servants, to do what is in accord with the instructions given,
knowing that those who have transgressed, and those who
(have done wrong) deliberately (ἐν. by way of disobedience),
and as seeking an occasion for wrong-doing, I shall punish.”
(In the very elliptical phrase τοὺς διὰ ἀπείθειαν it is possible
that the Eparch accidentally omitted ἁμαρτάνοντας, though
it can be translated without: we can hardly get help from
Rom 335 τὸν ἐκ πίστεως --οἴ. 41} c.—as the preposition
is much easier). Add P Fay 21° (A.D. 134) [ὅπ]ως τῆς
ἀποθίας ἐκῖνοι τὴν προσήκουσαν δίκηϊν ὑἸπόσχωσι, where
the Edd. conjecture ἀπειθίας or ἀπαθείας, BGU III.
7471-14 (A.D. 139) ὑπόδιγμα τῆς ἀπειθίας, and P Rein 5174
(iii/a.D.), Where THs τούτων ἀπιθείας follows μὴ πιθόμενοι
νόμοι [9]
ἀπειθέω.
For ἀ. = ‘‘ disobey” in its later as in its earlier history
see s.v. ἀπείθεια and cf. P Hib I. 7319 (B.c. 243-2) τὴν
ἸΠάτρωνος βίαν, ὃς ἀπειθῶν δια[τετέλεκε τοῖς πα]ρὰ σοῦ
προστάγμασιν, ‘the violence of Patron, who has continued
to disobey your orders” (Edd.), P Tebt I. 645 (B.c. 139—
decree of Euergetes II) τοὺς δὲ ἀπειθοῦντας ἐπαναγκάζετε
e’raxta[s] ἕκαστ᾽ ἀποδιδόναι, ‘compel those who disobey to
pay all the sums regularly” (Edd.), 26. 4917 (B.c. 113) ἐὰν δὲ
ἀπειθῆι, ““1 he refuses” (Edd.). So Rev 1, 4319 (iii/B.c.)
[τ]ῶν γεωργῶν τῶν ἠπειθηκότων, P Tebt 1. 183 (late 1i/B.C.)
ἐ[ὰ]ν δὲ ἀπει[θῶσι κ]αταστῆσαι ἐπί] τὸν στρατη[γό]ν, and
from Roman times P Tebt II. 315%° (ii/a.D.) ἔχι γὰρ
συστατικὰς [ὅπως Toy ἀπιθοῦντα μετὰ φρουρᾶς τῷ ἀρχιερῖ
πέμπιν, ‘he has instructions to send recalcitrants under
55
M”
ἄπειμι
guard to the high-priest” (Edd.), P Oxy IX. 118532
(c. A.D. 200) εἰ δὲ μή ye, ὃς ἂν ἀπειθήσει τούτῳ pov τῷ
διατά[γματι], ‘otherwise, ifany one disobeys this my order,”
P Ryl II. 153%? (a.p. 138-61) ἐὰν δ]ὲ ἀπιθῇ ὁ [Μύρων καὶ
μὴ ἀπΊοδοϊ ταύτας, of disobedience to the terms of a will.
Add from the inscriptions Sy// 6141 (Cos, dialect, iii/B.c.)
αἱ δέ κά τις... ἀπειθῇ, let him be fined, 26. 510 (Ephesus,
ii/B.C.) ὡς ἀπειθοῦντα Kal ἐπιβουλεύοντα τοῖς συ(μ) φέρουσι
τῆς πόλεως, 20. 737° (ii/A.D., Athens) ἐὰν δὲ ἀπειθῇ πρασ-
σόμενος, he is to be denied entrance to the Bacchium, and
similarly 142, 74. 6534° (Andania, B.C. 91) τὸν δὲ ἀπειθοῦντα
ἢ ἀπρεπῶς ἀναστρεφόμενον εἰς Td θεῖον μαστιγούντω οἱ ἱεροί,
and so #. We have not sought for more instances, but it
has seemed desirable to give rather plentiful illustration to
prove a case which is very important for doctrine.
ἀπειθής
occurs in Sy// 8108 (Phlius) δίκη δὲ ἐπικρέματα[ι] τιμωρὸς
ἀπελθόν[τι] ἀπειθὴς Nepéoe[ws], where Dittenberger renders
““implacabilis Nemeseos deae vindicta tibi imminet.”
ἀπειλέω.
P Oxy 11. 2375 (A.D. 186) μήτε ἐμοὶ ἔτι ἀπε[ιλεῖν].
P Grenf I. 53° (iv/A.D.) (= Chest. I. 131) ἀσπάζεται τὰ
παιδία σου kal ᾿Αλλοῦς πολλά σοι ἀπειλίεῖ). Vettius Valens,
Ρ. 5%, has ἀπειλητικοί ‘‘men given to using threats,”
which comes from a verbal ἀπειλητός. Since this verb,
with its rather commoner noun, might have had a large
use in the innumerable papyrus petitions, we seem bound
to infer that it was going out of popular speech. It occurs
nine times in LXX and twice in NT. Its use in Ac 417,
where one is strongly tempted to accept from E and P
the characteristic ἀπειλῇ ἀπειλησώμεθα, clearly reflects the
literal rendering of a Semitic original reported to Luke from
an eye-witness—was it Paul? Homeeoteleuton and un-
familiarity to Greek ears would account for the loss of the
noun in NABD Pesh., etc. (so Blass).
ἀπειλή.
P Ryl II. 11419 (¢. A.D. 280) μετ᾽] ἀπιλῆς με ἀπέπεμψεν
‘¢drove me away with a threat.” BGU IV. ro60%® (B.c.
23-2) ὅθεν καταπεπονημένοι προήγμεθα πρὸς ἀπειλαῖς. CP
Herm 25}: 3, a law report, makes an advocate say οὔτε
συσκευαῇὶ οὔτε] ἀπειλαὶ κατεσίγησαν p[.......]. PRyl
I. 2811: (iv/a.pD.) the ‘‘ quivering” (see under ἅλλομαι) of
the left shin means for a slave ἀπειλαὶ kal μόχθοι. In the
vi/A.D. inscr. OGZS 52114 (Abydos) we have ἀεὶ τὴν ἀπιλὴν
ἐν τοῖς πράγμασιν ὁρῶντα : Dittenberger accepts the emenda-
tion γράμμασιν.
ἄπειμι.
P Par 45° (B.C. 153) ἀπόντος μου πεφρόντικα ὑπέρ σου.
P Tebt Il. 317% (A.D. 174-5) ἕκαστα ἐπιτελοῦντι ἐκ τοῦ
ἐμοῦ ἀπούσης ὀνόματος καθὰ Kal ἐμοὶ παρούσῃ ἐξῆν, ‘while
carrying out everything in my name during my absence, just
as I should have the right to do if I were present” (Edd.).
BGU IV. τοϑοῦ τί. (iii/a.D. ἢ) Kal ἡμεῖς δὲ ἀκοῇ ἀπόντες ὡς
παρόντες διαθέσι ηὐφράνθημεν. CPHerm 267° εἰ βούλει καὶ
ἀπόντων αὐτ[ῶν . . .. (a fragmentary law report). P Oxy
IX. 1204% (A.D. 299) TLatye X ἀπήμην ἐν ᾽Οάσει: ὅτε ἔγνων
ἀπήντησα.
ἀπεῖπον
ἀπεῖπον.
The middle (as in 2 Cor 4*) appears in Osty 1156 ἀπει-
πόμεθα map ἡμῶν χρήσασθαι ᾧ βούλει γερδ(ιείῳγ. The
perfect may be cited from BGU IV. 11135 (B.c. 14) τοῦ
Kayodnlo[y ἀπε]ιρημένου τὴν ἐπιτροπείαν, and pres. with
aor. in P Giss I. 8251 (A.D. 117) . . ἀπο]λ[ε]γομένων καὶ
ἀπειπομένων πάσας Tas μέχρι νῦν Sard[vas ... In the
new uncanonical Gospel fragment, P Oxy X. 1224 ii verso
(p. 7) (iv/A.D.) we find τί οὖν ἀ]πεῖπας ; ‘‘ What then hast
thou forbidden?” (Edd.).
ἀπείραστος.
For the gen. constr. after this negative adj. in Jas 113
© γὰρ θεὸς ἀπείραστός ἐστιν κακῶν, cf. P Tebt I. 12426
(ς. B.C. 118), where certain allotments are described as ἀσυκο-
φαντή(τους) kal ἀδιστάστους ὄντας πάσης αἰ[τ]ίας, ‘subject
to no dispute or question on any ground” (Edd.). The
citation may also help to support the neuter sense which
Hort assigns to ἀπείραστος in the NT passage. For
similar gen. construction with negative adjectives numerous
passages may be quoted: cf. Pro/eg. p. 235f.
ἄπειρος.
According to Meisterhans Gr. p. 150 the Attic inscrip-
tions use ἀπείρων, not ἄπειρος, in the sense of ‘‘ endless.”
It might be read, if worth while, in OG/S 38343 (Com-
magene—i/B.C.) εἰς τὸν ἄπειρον (or ἀπείρον᾽ !) αἰῶνα κοι-
μήσεται, but χρόνος ἄπειρος in 1. 118 (= Avestan zervan
akarana—see J. H. Moulton, Azbbert Lectures, p. 107) is
decisive. For ἀ. construed with the gen., as Heb 5), cf.
P Giss I. 6817 (ii/A.D.) ἐπὶ Φιβᾶς ὁ αὐτοῦ ἄπειρός ἐστιν τῶν
τόπων καὶ οὐ δύναται μόνος προσε[λθε]ῖν, ‘since Phibas, his
siave, is unacquainted with the places, and cannot come
alone.” Απειρος in this sense is the opposite of ἔμπειρος
(cf. πεῖρα) : meaning “‘endless,” as a substitute for the Epic
ἀπείρων, it is connected with πέρας.
ἀπεκδέχομαι.
This rare word is used in the apocryphal 4cta Pauld iii.
of Onesiphorus on the outskirts of Lystra ‘waiting for”
Paul’s arrival from Iconium—etorhker ἀπεκδεχόμενος αὐτόν.
Nageli (p. 43) and LS s.v. give late ‘‘ profane” citations
which make it perhaps possible that Paul was not the first
to use a regularly formed perfective of ἐκδέχομαι, which
becomes a favourite word with him: it also figures in r Pet
and Heb, where of course borrowing from Paul is possible.
But if late writers who never could have read him use the
word, it is obviously conceivable that they coined it independ-
ently, as we may very probably suppose him to have done.
See the next article.
ἀπέκδυσις
is admittedly a word first used by Paul, so far as our present
knowledge goes: only one MS of Josephus (Azzét. vi. 142)
saves its verb from the same category. There can be little
doubt that Lightfoot (on Col 215) rightly treats them both as
minted by the Apostle. It was evidently for the special
purpose in his mind when writing this letter; and if Nageli
(Ρ. 50) asks why he should have coined a word not needed
to express some specially Christian conception, the answer is
surely that a new compound, formed by prefixing a per-
56
ἀπελπίζω
fectivizing preposition in an entirely normal way, was a
resource available for and generally used by any real thinker
writing Greek. What else are we to infer from the list of
ἅπαξ εἰρημένα which any writer’s 7udex verborum willafford,
even if the majority were really only ἅπαξ edpynpéva? The
case of ἀπεκδέχομαι (7.v.) may be taken with this; but
there, if Paul coined the word, he used it again, which he
did not with these. On the problem of Col 215 we have
nothing to contribute that would be relevant in this work.
ἀπελαύνω.
P Giss I. 707 (Hadrian) ἀπέλᾳ[σ]α τὸ πλοῖον περὶ ὥραν
ἐνάτην, “41 caused the boat to sail about the ninth hour.” Ρ
Tor I. 1 i. 82 (B.c, 116) (=Chrest. II. p. 33) καὶ κατὰ μὲν τὸν
τρόπον τοῦτον φήσας ἀπελαύνεσθαι αὐτοὺς τῆς κρατήσεως
τῆς οἰκίας. P Par 3717 ἀπελάσαντό pe, with mid. for act. :
note the dropped augment in the two aorist forms cited here.
BGU III. 75918 (a.p. 125) ἀπήλασαν αἶγας τρεῖς (of
robbers), P Lips I. 3728 (a.p. 389) ζῶα ἀπελακότας (sc.
ἀπεληλ.) πολλάκις.
ἀπελεγμός
is a dar. εἰρ. of Luke (Ac 1937), being an easy derivative
from ἀπελέγχω “‘ repudiate,”.on the model of ἐλεγμός (LX X)
from ἐλέγχω.
ἀπελεύθερος.
For the Pauline phrase ἀπελεύθερος Κυρίου in 1 Cor 722,
Deissmann (LAZ p. 332 f.) compares the common title
“freedman of the Emperor,” Σεβαστοῦ ἀπελεύθερος or
ἀπελεύθερος Καίσαρος : see e.g. Sy// 3717 (time of Nero),
and the numerous examples in Magie De vocabulis solemn-
zbus p. 70. The adjective is very common in the papyri,
e.g. P Oxy I. 98% (a.p. 141-2) ᾿Αρχίᾳ ἀπελευθέρῳ ᾿Αμοιτᾶ-
Tos, 13. 1044 (A.D. 96) Σιο(ῆ)ρις “Αρποχρᾶτος ἀπελευθέρου ai.
For the light thrown by the ancient rites of manumission on
the Pauline teaching regarding spiritual freedom see Deiss-
mann’s valuable discussion referred to above, and Archiv v.
ἘΣ 117f.
᾿Απελλῆς.
Priene 248 (c. B.C. 1) has the acc. Ἀπελλῆν, as in Rom
1610 ; a similar name ᾿Απελλᾶς, gen. -ἃ, is cited by Hatch in
J&L xxvii., part ii., p. 145, from a Carian inser. concerning
a tribunus militum who served under Vespasian against the
Jews. The name ᾿Απελλῆς is widely spread: on some con-
fusions with ᾿Απολλῶς cf. Zahn Jnr. i. p. 270, and Blass-
Debrunner § 29. 4.
ἀπελπίζω.
This late compound generally takes the acc. instead of the
natural gen., as in Lk 655 if we read μηδένα with δὲ W etc..
and the Lewis Syriac: see Proleg. p. 65. The passive is
found Sy// 807" (ii/a.D.) αἷμα ἀναφέροντι . . . ἀφηλπισμένῳ
ὑπὸ παντὸς ἀνθρώπου, the ‘ faith-cure” of a man who had
been ‘‘ given up.” (For the ᾧ, which occurs in Lk Z¢. DP,
and twice in this inscription, see Pro/eg. p. 44.) The editor
restores the verb in OG/S 194®° (i/B.c.) ὥσπερ λαμπρὸς
ἀστὴρ καὶ δαίμων ἀγαθ[ὸς τοῖς ἀπελπίζουσι]ν ἐπέλαμψε.
There is a good collection of instances from literature in
Linde Zficurus p. 31f., beginning with Hyperides. His
passage from Epicurus himself is worth quoting: 62° τὸ
>
ἀπέναντι
μέλλον... μήτε... προσμένωμεν ὡς ἐσόμενον μήτε ἀπελ-
πίζωμεν ὡς πάντως οὐκ ἐσόμενον. It survives in MGr.
ἀπέναντι.
>A. construed with the gen. in the sense of “ over against,”
“opposite,” as in Mt 27%, is well illustrated by P Grenf. I.
24 (p.c. 126) ἀπέναντι τῆς θύ(ρας) αὐ(τοῦ) and Syé/
55817 (i/A.D.) Tov ναὸν τὸν ἀπέναντι TH[S] εἰσόδου. See also
P Petr IL. 17 (3) (iii/B.c.), and from the inscriptions Priene
37265 (beginning of ii/B.C.) ἀπὸ δὲ τῶν ἐγκολαπτῶν ὅρων εἰς
τὸν ἀπέναντι βουνὸν τὸν λεπρὸν ἐθήκαμεν ὅρον, 0. 4288 ἐπὶ
τὴν ἀ. ὀφρύν and Preisigke 3556 (on ἃ mummy). On P Ryl
I. 3012 (i/B.c.), a few lines from a historical work, Prof.
Hunt observes that “the use of the preposition aréva[v]tt,
of which Stephanus quotes no example earlier than Poly-
bius,” may perhaps give “ some indication of the date of the
work.” Wackernagel, He//endstica, p. 3 ff, quotes ἵναντι
δ. gen. from a very old Cretan inscr., and ἔναντι from Delphi
(B.c. 198): in both dialects ἀντί was still used in the old
From this Doric Greek it passed into the
He goes on to discuss its relations
local sense.
Kovw7 about B.c. 300.
with ἐναντίον, etc.
ἀπερισπάστως.
The adj. is common. Thus P Grenf. I. 114-8 (B.c. 157)
τούτου δὲ γενομένου Kal ἀπερίσπαστος by δυνήσομαι
ἀπροφασίστως εἰς τὸ βασιλικὸν τὰ ἐκφόρια ἀπομετρῆσαι.
P Oxy Il. 28617 (A.p. 82) ὅπως παρέχωνται ἡμᾶς ἀπερι-
σπάστους [καὶ] ἀπαρενοχλήτους ὑπὲρ τῆς προκειμένης
ὀφειλῆς καὶ ἀποδώσειν ταῦτα, “in order that they may
secure us against any liability or trouble in connexion with
the aforesaid debt, and may repay it” (Edd.). In P Oxy
VI. 808,5 (Δ... 123) ὑποθέσθαι ὅσα ἔχω ἐν τῇ ᾿Οάσε[ι]
κτήματα [λα]βόντα τοῦ Διοσκόρο[υ] γράμματα ἀπερίι-
om] άστου, the editors translate “ to mortgage all my property
in the Oasis in return for a deed of release received from
Dioscorus,” and explain γράμματα ἀπερισπάστου as a deed
of indemnification, distinguished by the formula ἀπερί-
σπαστον παρέξεσθαι or some equivalent phrase. In 1. 18
of this same papyrus the deed is called ἢ ἀπερίσπαστος
simply. The development of meaning is exactly like that
of our “‘ security,” in the commercial sense. Other examples
of the word are P Rein 1839 (B.c, 108), BGU IV. 1057”
(Aug.), P Lond 932% (ap. 211) (Ξ- ΠΙ. p. 149), and
P Amh 11. το 19 (early iii/A.D.), etc.
ἀπερίτμητος.
On the possibility that this harsh word may have been
coined by the Greek Jews of Alexandria to express the
contempt with which they regarded the uncircumcised, see
Deissmann BS, p. 153. Of course it must be remembered
that περιτέμνω itself is familiar in papyri, in connexion with
the circumcision of priests in Egyptian temples: see Otto
Priester i. p. 214.
ἀπέρχομαι
occurs in a special sense in the affectionate letter of Philo-
nides to his father the “‘ architect’ Cleon, P Petr II. 13 (19)?
(middle of iii/B.c.) (=Witkowski?, p. 19), ζῶντός σου καὶ εἰς
θεοὺς ἀπελθόντος. So, much later, in the beautiful simplicity
of a Christian epitaph, Preisigke 1190: Tahoat ἐβίωσεν
Parr I,
57
qa
ἀπέχω
εἴκουσι ὀκτώ, γ(ίνονται) (ἔτη) KH His λαμπρὰν (sc. γῆν)
ἀπῆλθεν ---ἃ striking contrast to the monotonous ἄωρε χαῖρε
on the pagan tombs of the young.
of the word, it is sufficient to cite P Par 32°* (B.c. 162)
γινώσκετε, ἀφ᾽ οὗ ἀφ᾽ ὑμῶν ἀπελήλυθα, μὴ ἐσχολα[κέν]αι
For the ordinary use
A.D.) πρὶν οὖν ἀπέλθῃς πρὸς Χαιρήμονα, ἀνά(βαινεὶ πρός pe,
ἵνα σοι ἀποτάξομαι. It inay be noted that “‘in later times the
idea of the word goes forward to the goal” (Usener, Pe/agia-
Legenden, p. 49). So in Pelagia, p. 75) ἀπήλθαμεν ἐν τῇ
μεγάλῃ ἐκκλησίᾳ, “ we arrived at the great church”; and
much earlier in BGU III. 814% (iii/A.p.) γείνωσκε ὅτι
λοιποῦμαι ὅτι οὐκ ἀπῆλθα ἐνγὺς τοῦ ἀδελφοῦ, “ have never
come near my brother,” 26.22 ἔλεγε ὅτι ἐὰν ἀπέλθω εἰς οἶκον,
πέμπω σοι] πάντα" οὐδέν μ[ο]ι ἐπέμψαται -- -re) . διὰ tel;
The ἀπό has thus done for this word what it did in early
times for ἀφικνέομαι, ferfectivizing the action: see Proéeg.
p- 111 ff. So also with ἀποβαίνω.
ἀπέχω.
Deissmann (BS p. 229 and LAE p. τὸ ἢ.) has already
shown how much light is thrown on the NT use of this
word (Mt 6% 16 Phil 418) by the papyri and ostraca.
There it 4s constantly found in the sense of *‘I have re-
ceived,” as a technical expression in drawing up a receipt.
Consequently in the Sermon on the Mount we are led to
understand ἀπέχουσιν τὸν μισθὸν αὐτῶν, ‘they can Sign the
receipt of their reward: their right to receive the reward is
realised, prectsely as if they had already given a receipt
for it” (BS p. 229). To the almost contemporary instances
of this usage which Deissmann gives, BGU II. 5845%
(A.D. 44) Kal ἀπέχω τὴν συνκεχωρημένην τιμὴν πᾶσαν ἐκ
πλήρους, and 2. 6125: (A.D. 57) ἀπέχω παρ᾽ ὑμῶν τὸν
φόρον τοῦ ἐλα[ι]ουργίου, ὧν ἔχετέ [po]u ἐν μισθώσει, we
may add a few exx. which might be multiplied almost
indefinitely : P Par 523 (B.c. 163-2) ἀπέχι παρ᾽ ἐμοῦ τιμῆς
ὀθόνια, P Tebt I. 109)? (B.c. 93) τάλαντον ἕν, ὅ ἀπέχουσιν
οἱ προγεγραμμένοι πία]ρὰ Ilererovxov, BGU III 975*°*
(A.D. 45) (= Selections, p. 43) ἀἸπέχι ἡ Τεσεν[ο]ῦφις τὴν
ὀφιλη[μένην] ὁ Ilalods] φερνὴϊν ἀργυρίου : we might
suggest τὴν ὀφίλη (1. ε. εἰ) [αὐτῇ] as a rather simpler
emendation than the editor’s ὑπὸ τοῦ [laottos—the substitu-
tion of for (€)t has a parallel in 1. ® of this illiterate deed
of divorce. Also PSI 398 (A.D. 148) ἀπέχειν τὴν συμπε-
φωνημένην τιμὴν ἀργυρίου δραχμὰς ἑκατὸν ὀγδοηκονταοκτώ,
etc. For the subst. ἀποχή, which is used exactly in the
sense of our “receipt,” cf. P Oxy I. 9135 (A.p. 187) κυρία
ἡ ἀποχή, ‘the receipt is valid,” 26. II. 269%-* (a.p. 57)
ἐάν σοι δῦ τὸ ἀργύριον δὺς αὐτῷ ἀποχήν, “if he gives
you the money, give him the receipt,” Osvv 50 (i/A.D.) τὴν
mpot(épay) ἀποχ(ήν), and often. An important note by
Albert Thumb (in Weue Jahrbiicher f. d. kl. Altertum, 1906,
p. 255) shows that the function of the ferfectivez¢ng preposi-
tion is to supply a present answering to the past ἔσχον.
In receipts we find regularly ἀπέχω and ἔσχον, hardly ever
(as Ostr 1417, 1430) ἀπέσχον, still less ἀπέσχηκεν, as in
BGU IV. 105818 (Augustus). See further Wilcken Os¢r. i.
Ρ. 85f. and H. Erman in 47chiv i. p. 77 ft.
For the intransitive sense of the verb “to be away, dis-
tant,” cf. P Strass I. 578 (ii/a.p.) μηδὲ μείλιον ἀπεχουσῶν
ἀλλήλ[ων], and Michel 466° (iii/B.c.) ἀπέχον ἀπὸ τῆς γῆς
ὃ
{ -
ἀπιστεω 58
[ἐφ᾽ [ὅσον ποδῶν ἑπ[τ]ά, a vessel “distant from the shore
as much as seven feet,’’ P Lille I. 1° (B.c. 259-8) χώματα 7
τα
ἀπέχον dm ἀλλήλων σχοινία κε, 29. 25 (111,8...) ἀπέχει δὲ
ἡ γῆ αὐτὴ [why not αὕτη ἢ] ἀπὸ τῆς κώμης στάδια ἴε, etc.
It may be added that the impersonal sense of ‘‘it is
enough,” ‘‘it is sufficient,” often given to ἀπέχει in the
difficult passage Mk 1441 is rejected by de Zwaan (Zxf. VI.
xil. p. 452 ff.), who understands the word in the usual com-
mercial sense referred to above— He (Judas) did receive
(the promised money) ”—and refers to P Leid I. p. 97, for
similar instances of ἀπέχει with this meaning standing by
itself. For the middle, as in 1 Th 4, etc., cf. Sy// 35018, a
rescript of Augustus (B.C. 31) τῆς τῶν πολεμίων ὠμότητος
οὐδὲ τῶν ναῶν οὐδὲ τῶν ἱερῶν τῶν ἁγιωτάτων ἀποσχομένης.
ἀπιστέω.
P Oxy III. 4714 (ii/A.p.) π]ροσθήσω τι κύριε περ[ὶ οὗ]
θαυμάσεις οἶμαι καὶ ἀπι[στήσΊεις ἕως ἂν τὰ ypdpplara
ἀνα]γνῶνμεν (with 2nd ν deleted and μὲν written above), ‘I
will add a fact, my lord, which will, I expect excite your
wonder and disbelief until we read the documents” (Edd.).
P Oxy Il. 237%-° (a.p. 186) has τάχα ἀπιστεύσας εἰ κτλ. :
here we must assume a momentary slip of spelling with
πιστεύω in mind—of course ἀπιστεύω is an impossible word
even in papyri. Sy// 802%! (dialect, iii/B.c.) ἀπίστει τοῖς
ἰάμασιν Kal ὑποδιέσυρε τὰ ἐπιγράμμα[τ]α, said of a sceptic
at the Asclepios temple in Epidaurus. So lines 30, 1. The
appearance of the word for ‘‘incredulity” helps the case
for ἀπειθέω as retaining its proper force.
ἀπιστία
appears in the quasi-Ionic οἍϑ the illiterate P Par 23°
(B.C. 165) kat’ ἀπιστηίην : ἀπιστίη was the real Ionic, and
we have to take this as a mere blunder—see Mayser Gy,
pp: 11 f., 130.
ἄπιστος
may be cited from Sy// 80 253 (iii/B.c.) meaning first
“incredible” and then ‘‘incredulous” : ὅτι τοίνυν ἔμπροσθεν
ἀπιστεῖς avro[ts] (the inscriptions recording cures), οὐκ
ἐοῦσιν ὀπίστοις, τὸ λοιπὸν ἔστω τοι, φάμεν, "Απιστος
ὄν[ομα]. It is MGr.
ἁπλότης.
Kaibel 716° (Rome) ἤσκι τὴν ἁπλότητα, φίλους ὑπὲρ
ἁτὸν ἐτίμα. The word is found OG/ZS 7642 (ii/A.D.) un-
fortunately with a /zatws both before and after. On its
biblical use see Charles’s note on 7552. xit. patr. Iss. iii. 1.
ἁπλοῦς.
The papyri have sundry uses of this word which effectively
dispose of the contention that ‘‘the sora’ sense is the only
one lexically warranted” (see Grimm-Thayer). Thus P
Gen I. 217 (ii/B.c.), the marriage-contract already referred
to (under ἀπαλλάσσω), where it is enacted that in the event
of the wife’s being set free, the husband shall repay τὴν
φερνὴν ἁπλῆν, ‘the marriage-dowry pure and simple,” but
that in the event of his not doing so at the proper time he
shall repay it with interest. In this sense we often find
ἁπλοῦς contrasted with σὺν ἡμιολίᾳ, as in BGU IV. 105618
(Augustus) ἐκτεῖσαι τὸ μὲν δάνηον σὺν ἡμιολίᾳ, τοὺς δὲ
> ΄
απο
τόκους ἁπλοῦς, 7. 1147}7 (B.C. 13). P Cairo Preis 118
(ii/A.D.) πρᾶσις ἣν ἁπλῆ ἀνεύθυνος, P Tebt II. 340" (a.p.
206) τὸ δὲ συναίρεμα τοῦτο δισσὸ(ν) γρα(φὲν) ἐπὶ τῷ ἁπλοῦν
συνηγηθῆναι “to be considered as one,” P Oxy VI. 921
recto (iii/A.D.) where mention is made of different kinds of
πήχεις. -ἁπλοῖ, Kapapwrikol (or -ωτοί) and éuBaSol (see
the editors’ introduction), with the reference to a ἁπλοῦν
οἴκημα in OG/S 483!!! (ii/B.c.), will serve to illustrate the
variety of ‘‘non-moral” senses left to the word in the ver-
nacular. In P Petr I. 1229 (iii/B.c.) ἁπλοΐδιον (for the
Homeric ἁπλοῖς) is used to denote a single garment. The
moral sense is well illustrated by Sy/J 633” (ii/a.D.) καὶ
εὐείλατος γένοι[τ]ο ὁ θεὸς τοῖς θεραπεύουσιν ἁπλῇ TL ψυχῇ.
For the adverb see the separate article. In MGr ἁπλός
means ‘‘simple, naive, natural.”
ἁπλῶς.
The adverb is frequent in legal documents to lend emphasis
to a statement : P Oxy II. 237. 1 (a.p. 186) ἄλλο ἀδίκημα
εἰς αὑτὸν ἁπλῶς, ‘any other single act of injustice against
himself,” cf. P Flor I. 28! (ii/a.p.) παντὸς ἁπλῶς εἴδους,
and similarly P Amh II. 96% (a.p. 213). So with the
negative P Lond 1218? (a.p. 39) (=III. p.-130) οὐκ εἶχον
ἁπλῷς πρᾶγμα, P Oxy II. 268! (a.p. 58) περὶ ἄλλου
μηδενὸς ἁπλῶς ἐνγράπτου ἢ ἀγράφου πράγματος, ‘ concern-
ing any other matter whatever written or unwritten,” zd. VI.
ἐνεστώσης ἡμέρας, ‘or on any other subject whatever up to
the present day”: and the short P Tebt II. 490 (B.c. 92 or
59) μὴ κατεγγύα μηδὲν τὸν Κόμωνος tod Kdpwvos πρὸς
μηδὲν ἁπλῶς. In a philosophic letter of iv/A.p., P Oxy I.
120°", the editors transkate χρὴ yap τινα δρῶντα αἱαυτὸν ἐν
δυστυχίᾳ κἂν ἀναχωρῖν καὶ μὴ ἁπλῶς μάχαισθαι τῷ
δεδογμένῳ, “‘ when a man finds himself in adversity he ought
to give way and not fight stubbornly against fate.” Refer-
ence should be made to Hort’s abundant illustrations in his
note upon Jas 1°.
ἀπό.
In this and the other prepositions cf very wide and general
use we have not pretended to any fullness: they would
afford abundant material for a fair-sized treatise. We only
notice such special uses as we have remarked in our reading,
and have therefore passed over most of the common and
obvious uses. On ἀπό there are some illustrations in Prodeg.
which may be recalled with some additions. There is the
partitive use (pp. 102, 245), still current in MGr: so P Petr
III. 11%° (B.c. 234) ddeloO[w] ἀπὸ τῶν ὑπαρχόντων μοι
[σ]ωμάτων [ἐλ]εύθερα A. kal’A., 2d. 11. τα (1)> (= Selections
p- 7) (iii/B.c.) ἀπὸ τούτου τὸ μὲν ἥμυσυ . . . τὸ δὲ λοιπόν
κτλ. P Tebt II. 209013 (c. a.D. 50) ἀπολυσίμ[ο]υ ἀπὸ
av8[pav πεντή]κοντα ‘one of the 50 exempted persons”
(Edd.), P Iand 8° (ii/A.p.) διεπεμψάμην cor. . ἀϊπὸ τοῦ
οἸΐνου Κ νίδια τρία, etc. To Kuhring’s scanty exx. (p. 37)
for ἀπό of agent (cf. Proleg. pp. 102, 246) add Syi/ 6558 (A.v.
83) συντετηρημένα ἀπὸ βασιλέων Kal Σεβαστῶν, P Lond
117312 (A.D. 125) (=TIII. p. 208) ἕως πεισθῇς ἀπ᾽ αὐτοῦ,
P Flor IT. 150° (A.D. 267) ἀ, τῶν μυῶν κατεσθιόμενα, BGU
IV. 118576 (Augustus or earlier) μηδὲ κατακαλεῖσθαι ἀπὸ
μηδεν(ός). It is universal in MGr, but its very limited use
in papyri and NT suggests that in the Hellenistic period it
>. ’
avo
had only local currency. Various uses under the general
heading of source are collected in Kuhring p. 35 f.: add the
remarkable BGU IV. 107975 (A.D. 41) (= Selections Ὁ. 40)
ὡς ἂν πάντες καὶ σὺ βλέπε σατὸν ἀπὸ τῶν ᾿Ιουδαίων “like
everybody else, you too must beware of the Jews.” The
familiar NT idiom (Mk 81:5 a/) may be translation Greek
still, but it is evidently possible enough in vernacular
untouched by Semitic influence. Kuhring’s instances cover
the categories of cause, authorship, recetpt, inheritance, but
not 2zzstrvwment: there are numerous exx. of καθαρὸς ἀπό
and the like (once regarded as Semitism!). Sometimes the
καθαρός is dropped, and ἀπό is practically =dvev: see
Kuhring p. 53 f., and add P Lips I. 16!® (a.p. 138)
πα[ρ]αδίώσω colt σὺν ταῖς ἐφαιστώσαις θ[ύραις) κ[αὶ]
κλεισὶ καὶ ἀπὸ πάσης ἀκαθαρσίας : on P Fay 345 the edd.
note ‘‘cf. CPR 3551, BGU I. 305}, etc., where these phrases
occur without καθαρός." Not that καθαρός is really to be
supplied: the frivatzve ἀπό, as Kuhring calls it, is quite
naturally developed. Cf. P Tebt II. 4204 (iii/A.p.) ἀπὸ
ζημίας ““ blameless.” In P Oxy VIII. 11038 (A.D. 360) a
certain Eutrygius is called ἀπὸ λογιστῶν “ex-logistes” :
Prof. Hunt notes ‘On the titular use of ex and ἀπό see
Mommsen Zphem. Epigr. v. p. 128-9, and cf. e.g. 1334
ἀπὸ ὑπάτων [A.D. 550], 8932 ἀπὸ μειζόνων [vi/vii A.D.], P
[Lond] 233° [=II. p. 273---αἰ Ὁ. 345] ἀπὸ ἐπάρχων, P Flor
I. 71 passim [iv/a.p.].” On its relations with ἐκ, παρά
and ὑπό see Proleg. p. 237: add Prezsivke 997 and 998, two
προσκυνήματα from the same place, dated respectively A.D. 4
and A.D. 16-7, with ὑπὸ χειμῶνος ἐλασθείς in the first and
ἀπὸ χιμῶνος ἐλασθείς in the other. We may further note
the idiomatic use of ἀπό in Mk γέ dm ἀγορᾶς, 15° an’
ἀγροῦ, *‘fresh from market,” ‘‘ from field-work,” which is
well illustrated by such phraseology as that in Sy// 567
(ii/A.D.), a tariff prescribing the number of days of ceremonial
impurity following certain acts, described as τὰ ἐκτός : thus
ἀπὸ τυροῦ ἡμέ(ρας) a, ἀπὸ φθορείων ἡμείρῶν) ji, ἀπὸ κήδους
[οἰκἸείου ἡμείρῶν) p, ἀπὸ συνουσίας νομίμου they may enter
the shrine the same day after washing and anointing. Cf.
Deissmann 4S p. 227. Among phrases with ἀπό we may note
one in P Ryl IL. 1575} (A.p. 135) εἰ χρεία γείνοιτο [ποτίσαι
é]v ἀναβάσει [7.v.] ἀπὸ ποδὸς τὴν αὐτὴν νοτίνην μερίδα,
“*if need arises at the inundation to water the same southern
portion by foot.” It seems clear that this refers to the same
method of irrigation which appears in Deut 1119 (LXX ὅταν
σπείρωσιν τὸν σπόρον καὶ ποτίζωσιν τοῖς ποσὶν αὐτῶν
ὡσεὶ κῆπον Aaxavias): see Driver zz doc. The editors in
their note citea papyrus with ἀπὸ ποδὸς ποτισ[μ]οῦ. In ἁλιεῖς
ἀπὸ ποδός (BGU I. 220, 221, III. 756) the sense is different,
perhaps ‘‘ from the bank ” (lit. ‘fon foot’). In P Rein 184
(B.c. 108) we note μέχρι [ἂν ἀπὸ] τοῦ σπόρου γένηται “until
he has finished his sowing.” For ἀπό denoting matter or
material, as Mt 3%, cf. Priene 1177 (i/B.C.) στεφανῶσα[ι
-.. στεφ]άνῳ χρυσέων ἀπὸ χρυσοῦ. The phrase ἀπὸ
μέρους may be provisionally illustrated by P Ryl II. 13317
(A.D. 33) αὐθάδως κατέσπασεν ἀπὸ μέρους “ ventured to pull
it partly down” : see further under μέρος. On am’ αἰῶνος we
gave some parallels under αἱών : add Predsigke 176% (A.D.
161-80) πρώτου τῶν ἀπ᾽ αἰῶνος. ᾿Απὸ τοῦ νῦν is illustrated
by Deissmann ZS p. 253, and ἀπὸ τοῦ βελτίστου 20. 93: add
P Tebt I. 589 (B.c. 118), 11. 2828 (late ii/B.c.), P Fay 12°
(B.C. 103). See further Pro/eg. p. 9 for Rey 14, on which
59
5 ΄
ἀπογραφὴ
more may [56 5414 underelwf. Rossberg’s dissertation system-
atically illustrates papyrus usages of ἀπό, as far as its date
(1908) allows: it ought perhaps to be observed that the
extracts are not always correctly transcribed. There is an
elaborate dissertation on later uses of ἀπό in composition by
K. Dieterich in 7rd. Forsch. xxiv. pp. 87-158, on which cf.
Frankel, Wochenschr. f. klass. Philol., 1909, p- 369 ff.
ἀποβαίνω.
For the metaphorical sense (as in Lk 2118, Phil 119) cf.
P Petr III. 42 H (8) f® (iii/B.c.) (= Witkowski?, p. 15)
νυνὶ [δὲ ἐν φόβωι clipl οὐ μετρίωι, wa[s] Te col ἀποβήσεται
καὶ ἡμῖν. Sy// 406! (A.D. 147—a reply οἵ M. Aurelius to
an address of congratulation on the birth of a son who had
died after it was sent) εὔνοια ὑμῶν, ἣν ἐνεδείξασθε συνησθέντες
μοι γεννηθέντος υἱοῦ, εἰ kal ἑτέρως τοῦτο ἀπέβη, οὐδὲν ἧττον
φανερὰ ἐγένετο. The literal sense may be illustrated by the
use of the verb, with its nouns ἀπόβασις and ἀποβατικόν,
to denote a kind of chariot race in which one of two men
in a car had to jump off: see Sy// 670 (i/ii A.D.) and notes.
Schlageter (p. 59) quotes ἀπόβασις from a Delos inscr. in
BCG xiv. p. 3991! (B.c. 279), where it means ‘‘ place of
exit,” the classical meaning having been ‘‘ landing.”
ἀποβάλλω.
νὼ 32430 (i/B.c.) τῆς πόλεως ἀποβεβλημένη[ς] ἀγαθὸν
[πολείτην. The words τὰ ἀποβάλλοντα are used as a
designation for certain δημόσια ἐδάφη in P Flor 1. 20"
(A.D. 127) (= Chrest. I. p. 422), but the reason for the
designation is by no means clear: see the note by Vitelli,
who favours a sense = ‘‘ fruitful,” and compares the some-
what similar usage in P Gen I. 62° (ii/A.D.) μήτε ἐκ τ[οῦ]
κεφαλαίου τι αὐτοὺς [ἀ]ποβεβληκέναι. P Ryl I. 25% (iv/
A.D.) tells us that one kind of ‘‘quivering” means that
πολλὰ ἀποβάλλει ὁ τοιοῦτος, and in * one whose left shin
quivers ἀποβαλεῖν πρόσωπον ὑποτακτικόν, ‘will lose a
subordinate person.” PSI 32!7 (A.D. 208) μὴ ἐξεῖναι δὲ ἡμεῖν
ἀποβαλέσθαι σε τῆ[ς μι]σθώσεως.
ἀποβλέπω.
For this NT dr. εἰρ. (Heb 1125) cf. Sy// 6 5610 (Ephesus,
ii/A.D.) ἀποβλέπων εἴς Te THY εὐσέβειαν τῆς θεοῦ καὶ εἰς τὴν
τῆς λαμπροτάτης ᾿Εἰφεσίων πόλεως τειμήν.
ἀπογίνομαι.
P Ryl IL. 659 (8.6. 67 2) has ἀπογεγονότα πλείονα σώματα,
«© several corpses.” P Grenf II. 69! (A.D. 265) τῷ
ἀπογεγονότι πατρὶ αὐτοῦ, ‘his departed father.” P Lips
I. 29 (A.D. 295) has aor. partic. fer in the same sense—
so Syl/ 727% (iii/B.c.) and 8507 (ii/B.c.) ; but three or four
iv/A.D. documents in the same collection show the general
meaning ‘‘depart” c. gen.
ἀπογραφή.
It is hardly necessary to observe that a very large number
of the papyri are census papers, and that by their aid a four-
teen years’ period has been established during the Imperial
age: the discovery was first made by Wilcken, Hermes
xxviii. p. 230 ff. (1893). The oldest certainly dated census
paper is one of A.D. 34, published in 7 ἀζμοίοσεις Ixxi. p. 24 Iie?
ἀπογράφομαι eis τὸ ἐνίεσ]τὸς Κὶ ἔτος Τιβερίου Καίσαρος
ἀπογράφομαι 60
Σεβαστοῦ. The editor, 5. Eitrem, remarks that P Oxy
II. 254 probably belongs to A.D. 20. See Grenfell and
Hunt's long introduction to that document, discussing the
argument of Sir W. M. Ramsay in his Was Christ Born at
Bethlehem ? (1898) ; and note that they think P Oxy II. 256
might even go back to A.D. 6. For the κατ᾽ οἰκίαν ἀπο-
γραφή of the Ptolemaic period, see P Petr III. 59 (@), a
very early example. They were made every year, and
included the name of the owner and other occupants of each
house, then the total number of inhabitants, and the number
of males. In later times we find in the ἀπογραφή a return of
property, as in P Oxy I. 72 (A.D. 90),—of a slave, as 26. 73
(a.p. 94), and of sheep and goats, etc., as 74 (A.D. 116)—
the two latter are examples of the annual registration. See
Wilcken, Grendztige I. p.175 f., and for the Imperial census
pp- 192 f. and 202 f. He accepts P Oxy 11. 254 and 255 as
belonging to the census of A.D. 19-20 and 47-8 respectively ;
and agrees with Grenfell and Hunt that ‘‘this census was
established in B.C. 10-9 or A.D. στό. In favour of this is
the fact that the new λαογραφία, poll-tax, which was closely
connected with the census, was in operation in B.C. 19-8.
Wilcken’s points must not be repeated here, for we cannot
spare room for the Readiex. 16 shows that the purpose
of the census was to determine the total population of Egypt,
and each person according to his residence, ἴδια : this is
specially brought out by the edict of Vibius Maximus
(P Lond 904 = Selections no. 28), in which the Prefect
orders all to return to their homes for the census of A.D. 104.
(See further on this Wilcken’s introduction to the document
in Chrest. I. 202, p. 235 f., and Deissmann LAZ p. 268 f.
There seems to be an unnoticed reference to this requirement
in the late iii/A.p. document, P Oxy VIII. 1157: the writer
asks his sister to register him in his absence if possible, and
if not to let him know, that he may come and do it.)
Wilcken shows that personal attendance to the duty of
εἰκονισμός (cf. P Oxy VII. 1022) was necessary, and brings
into connexion the story of Lk 2, The only thing he does
not explain is his own use of the term ‘‘legend” (/. c. p. 194).
The deduction so long made from I.uke’s shocking blunders
about the census apparently survives the demonstration that
the blunder lay only in our lack of information: the microbe
is not yet completely expelled. Possibly the salutary process
may be completed by our latest inscriptional evidence that
Quirinius was a legate in Syria for census purposes in
B.C. 8-6 (see Zxfositor VIII. iv. pp. 385, 481 ff.).
ἀπογράφομαι.
On the general subject we have included everything under
the noun above. The verb is used as a ‘‘vox sollennis”
in P Petrie 11. 11 (2)3 (mid. iii/B.c.) (= Witkowski?, p. 6)
ἀπογέγραμμαι δὲ ἐπὶ τελώνιον Td οἰκόπεδον KTA, “1 have
registered as subject to tax the site bringing 17} dr. rent.”
the payment of customs, it is laid down that ἐὰν μὲν εὑρεθῇ
τίι] ἕτερον ἢ ὃ ἀπεγράψατο, στερήσιμον ἔστω, ‘if anything
be discovered other than what was declared, it shall be
liable to confiscation.” If not, the τελώνης had to repay to
the merchant the cost of unloading his ship for examination.
It is usually the middle voice that is employed—a fact not
unconnected with the personal responsibility already noticed.
But in P Ryl IT. 10317 2° (a.p. 134) we have ἀπεγρά φη),
,
ἀπόδειξις
[ἀπεγ]ρά[φ]ησαν, as against ἀπεγράψατο (-avro) in other
places in the document: the former simply gives the fact of
the registration, which indeed in one case, that of a slave's
child, was effected by the head of the family.
With the use of the verb in Heb 12% may be compared
Afpoc. Pauli (ed. Tischendorf), p. 39 f.: γνῶτε, viol τῶν
ἀνθρώπων, ὅτι πάντα Ta πραττόμενα παρ᾽ ὑμῶν καθ᾽ ἡμέραν
ἄγγελοι ἀπογράφονται ἐν οὐρανοῖς.
ἀποδείκνυμι.
P Alex 45 (iii/B.c.) (= Witkowski?, p. 51) ἀποδείξομέν σε,
“‘we shall report you.” For the middle cf. Sy// 5211°
(B.C. 100) the newly admitted efhedé ποιησάμενοι. . .
μελέτην ἐν τοῖς ὅπλοις ἀπεδείξαντο τοῖς. . . Θησείοις.
The verb is very common in the sense of ‘‘appoint” or
“nominate”: in P Ryl 11. 15317 (A-p. 138-61) ἀποδίγνυμι
τὸν υἱόν as heir to my estate. Generally it is used of
‘*proclaiming”’ an appointment to public office. Thus in
the rough draft of a public proclamation of the accession
of Nero we are told ὁ δὲ τῆς οἰκουμένης καὶ προσ-
δοκηθεὶς καὶ ἐλπισθεὶς Αὐτοκράτωρ ἀποδέδεικται, ““1Π6 ex-
pectation and hope of the world has been declared
Emperor” (P Oxy VII. ro21®ff, a.p. 54), and in the same
Emperor's speech to the Greeks he describes himself as
δ[η)μαρχικῆς ἐξουσίας τὸ τρισκαιδέκατον ἀποδεδειγμένος --
designatus (Syll 376°3, Α.Ὁ. 67, with Dittenberger’s note).
Other examples are P Petr III. 36 (a) verso 17 ἐπί] τῶν
ἀποδεδειγμένων ἐπισκόπων ‘in the presence of the appointed
supervisors,” P Gen I. 36? (ii/A.p.) ᾿Ανουβίωνι ἀποδίεδε]ι-
γμένῳ γυμνασιάρχῳ, and from the inscriptions OGZS 437”
(i/B.C.) ot ὑφ᾽ ἑκατέρων τῶν δήμων ἀποδειχθέντες ἄνδρες ἐπὶ
τῶν συλλύσεων Σαρδιανῶν, Sy// 409" (ii/A.D.) ἀποδειχ[θέν]-
τος ὑπὸ θεοῦ ᾿Αδριανοῦ, εἰς.
This use of the verb adds point to 2 Thess 24, where the
man of lawlessness is decribed as ἀποδεικνύντα ἑαυτὸν ὅτι
ἔστιν Geds—he actually ‘* proclaims” himself as God (see
further Milligan ad /.). For the other meaning, ‘‘ demon-
strate,” as in Ac 257, cf. P Par 15%4f (B.c. 120) ἠρώτησεν
τὸν ‘Epptay εἴ τινα ἀποδείξιν παράκειται (so Radermacher
Gr. p. 152 [.) ὥς ἐστιν αὐτοῦ προγονική, P Lond. go4*
(A.D. 104—see above, under ἀπογραφή) (-- ΠΠ1. p. 126) οἱ
amod[e(jEavres avayk[atay αὐὐτῶν τὴν παρουϊσίαν, who
have ‘‘ proved” their inability to return home for the census,
P Fay 3215 (A.D. 131) πρότερον ἀποδίξω ὑπάρχειν “1 will
first establish my title to the ownership” (Edd.), and BGU
ἀποδείκνυται, τίνος ἐστὶν δοῦλος. The verb
(ἀποδείχνω) means ‘‘ prove.”
in MGr
ἀπόδειξις.
[ὑπε]θέμην σοι τὰ ὑπογεγρί(αμμένα) “ἴῃ proof thereof.”
P Oxy II. 257}9 (a.p. 94-5) καθ᾽ [ἂς] ἐπήνεγκεν ἀποδείξεις,
«ἔῃ accordance with the proofs he produced.” P AmhII. 77%
(A.D. 139) ἵνα δυνηθῶ τὴν ἀπόδιξιν ἐπ᾿ αὐτοὺς π[ο]ιησ[ά]-
μενο(ς) τυχεῖν καὶ τῆς ἀπὸ σοῦ εὐεργεσίας, ““ἴπ order that
I may produce the proofs against them and obtain your
beneficence” (Edd.). P Tebt II. 2914 (a.p. 162) (=
Chrest. 1. p 163) [ἀπΊόδειξιν δοὺς τοῦ ἐπίστασθαι [ἱε]ρατικὰ
[καὶ] Αἰγύπτια γράμίματ]α, a priest gives proof of his
qualifications by his knowledge of hieratic and Egyptian
ἀπόδεκτας 61
writing. Syi/ 5214? (see above under ἀποδείκνυμι) ἐπο[ι]ή-
σαντο. .. ἐπ᾿ ἐξόδωι τῆς ἐφηβείας τὴν ἀπόδειξιν τῆι
βουλῆι. In P Tor I. 15}: 8 (8.6. 116) (= Chest. 11. p. 37)
it is closely connected with another compound: καὶ μετὰ
τὰς ἐπιδείξεις ταύτας αἰτεῖσθαι αὐτὸν τὰς περὶ τῆς οἰκίας
ἀποδείξεις, “‘ tandem, hisce demonstratis, iam ipsi licuisset
a nobis documenta petere, quae ad domum attinent” (Peyron).
BGU IV. 11417? (c. B.C. 14) kal δέδωκα ἀποδείξεις ἀληθινάς
“genuine proofs.” P Catt ii 9 (ii/a.p.) (= Chrest. Il. p.
421) ἐάν t[u]vals] ἐναργεῖς ἀποδ[εἴξεις ἔχῃς, ἐὰν erevely]k qs,
ἀκούσομαί σου (οσου was first written). Cf. Sy// 729°°
(8...) ἀ. σαφεῖς. For the sense “election” (the omen
actionis to ἀποδείκνυμι), cf. Sy// 20679 (B.c. 274) ylveo [Oar
δὲ εἰς τὸ λοιπὸν] τὴν ἀπόδειξιν τῶν θεωρῶν καθ᾽ ἑκάστην
πενταετηρίδα. For a ‘‘ display,” cf. Sy// 9235 (1|8.6.}.....
ποιητῶν kal ἱστοριαγράφων ἀποδείξεις.
ἀπόδεκτος.
OG/S 441190 (i/B.c.) ἀπόδεκ[τα ὑπάρχει]ν δεῖν. ( Ampdo-
δεκτος is found in the contrary sense P Oxy II. 268᾽8
(A.D. 58) τὴν ἐσομένην ἔφ[ο]δον ἄκυρον καὶ πρόσδεκτον
(Δ aarp.) ὑπάρχειν, ““Δηγν claim that is made shall be void
and inadmissible” (Edd.): cf. the Xanthos inscription Sy/?
633° (ii/A.D.) ἐὰν δέ τις βιάσηται, ἀπρόσδεκτος ἥ θυσία
παρὰ τοῦ θεοῦ.) ᾿Αποδεκτέος ““ laudandus” occurs in Vettius
Valens: see under ἀποδέχομαι. The noun ἀποδέκτης,
following σίτίον), occurs in Osty 1217 (iii/A.D.), a.
ἀποδέχομαι.
P Oxy VI. 939 10 fF (iv/A.D.), a letter from a Christian
dependent to his master regarding the illness of his mistress,
has the following: συνγνώμην δέ, κύριέ pov, σχοίης μοι [καὶ
εὔνους] ἀποδέξει με εἰ καὶ ἐς τηλικαύτην σε [ἀγωνία]ν
ἄκων ἐνέβαλον γράψας περὶ αὐτῆς ὅσα [ἐκομίσω], ‘* please
pardon me, my lord, and receive me kindly, though I unwil-
lingly caused you so much anxiety by writing to you the
messages which you received” (Edd.). Syé/ 6935 (iii/B.c.)
ἐμφανίζειν δὲ αὐτοῖς ὅτι kal viv πρῶτοι τὸν ayava ταῖς
Μούσαις στεφα[νήτην ἀποδέχοντί[αι... ., 7. 790% (i/B.C.)
ἁγνεύοντες καὶ νήφοντες καὶ ἀποδεχόμενοι τὰ πινάκια παρὰ
τῶν μαντευομένων. ΟΟ 15 6921 (Egypt) οὐκ ἀπεδεξάμην σε
τί(ῆς) ἐΐν λόγοις] τριβῆς [ἕνεκεν]. Vettius Valens p. 250%
τινὲς μὲν εὐχερεῖς καὶ ἐπακτικοὶ τῆς ἀληθείας ἀποδέχονται,
which Kroll renders ‘‘laudantur,” comparing p. 3261 ὅθεν
ἀποδεκτέος ὁ τοιοῦτος. Gildersleeve (/ust. A/. p. 239)
remarks on the ‘ respectful” tone of the verb in Ac 24%
πάντη Te καὶ πανταχοῦ ἀποδεχόμεθα. Tt survives in MGr.
ἀποδημέω.
Early examples of this verb ἀγα afforded by P Petr III. 4215
(iii/B.C.) εἰμὶ yap πρὸς τῶι ἀποδημεῖν, “for Iam on the point
of departure ” (Edd.), and P Par 468 (B.c. 153) ἐνκατελελοίπει
pe ἀποδημήσας. An antithesis which verbally resembles
2 Cor 59 may be seen in P Tebt I. 10417 (B.c. 92) ἐνδημῶν
kal ἀποδημῶν, in a marriage contract : similarly BGU I. 1837
(a.p. 85), P. Giss I. 2.15 (B.c. 173), and cf. P Par 69
(iii/A.D.) where the arrivals and departures of a strategus are
recorded in his day-book by émt- and ἀποδημέω respectively
(cf. Archtv iv. p- 374). On P Gatt’2° Gi/ap.) (=
Chrest. 11. p. 422) ἐὰν γένηταί pe ἀποδημεῖν, P. M. Meyer
observes (Avchzv ili. p. 84) that the verb is the antithesis
αποδοκιμάζω
of ἐνδημεῖν, as especially in marriage contracts. Add P
Oxy I. 4% (late i/A.p.) ἀποδημοῦντός σου, ‘in your
absence,” 7. 11. 3267 (c. A.D. 45) οὐκ ἔλαβον ἀργύριον
παρὰ [τῶν πρ]οπόλων ad’ οὗ ἀπεδήμη[σα], 7. Ill. 471°
(ii/A.D.) ἀποδη[μοῦντ]ες ἠγνοήσατε τὰς [π]Ἰερὶ τούτων γεγραμ-
μένας tplet]y ἐπιστολάς, P Tebt II. 3337 (Α.Ὁ. 216) τοῦ
πατρός μου. . . ἀποδημήσαντος.. . πρὸς κυνηγίαν λα-
γοῶν, “my father set off to hunt hares,” and P Amh II. 14515
(iv/v A.D.) ἐϊλυπήθην διότι ἀπεδήμησας ἀλόγως, “1 am
grieved because you went away without cause” (Edd.). In
Sy// 633%* (Rom.) ἐὰν δέ τινα ἀνθρώπινα πάσχῃ ἢ ἀσθενήσῃ
ἢ ἀποδημήσῃ πον gives us a good combination. For the
subst. cf. P Oxy III. 4717™ (ii/a.p.) τάς te ἀποδημίας,
P Tebt 11. 330% (ii/A.p.) ἐμοῦ ἐν ἀποδημίᾳ ὄντος, and
P Giss I. 41% (Hadrian) ὑπὸ τῆς μακρᾶς ἀποδημίας τὰ
ἡμέτερα] πα[ντ]άπασιν ἀμεληθέντα tvyx [aver].
ane
ἀπόδημος.
Syil 1545 (age of Alexander) τοὺς δὲ ἀποδήμους, ἐπειδὰν
ἔλθωσι ἐς τὴμ πόλιν, ἀποδοῦναι τὴν τιμὴν διὰ μηνός. 70.
42739 (iv/iii B.c.) (Crete, in dialect) καὶ τ[οὺς ἄλλο]υς
πολίτας ἐξορκιῶ, τοὺϊς μὲν ἐνδάμους αὐτίκα pada], τοὺς
δ᾽ ἀποδάμους αἴ κα ἔλθωντι, [ὧϊς Aly δύνωμαι τάχιστα].
ἀποδίδωμι.
It is unnecessary to illustrate at length this very common
verb, the uses of which are on familiar lines. Thus ἀπόδος
τῷ ϑεῖνι is the direction on the back of a letter, e.g. P
Oxy II. 2932 (A.D. 27) ἀπόδο(ς) παρὰ Διον[υσίου] Διδύμῃ
τῆι ἀδελφῇ] ; see also Wilcken Archiv v. p. 238 for the
use of ἀπόδος to denote the transmission of an official docu-
ment. Similarly the verb is the appropriate one everywhere
for the “‘ paying” of a debt, or “restoring” of a due of any
kind—P Eleph 1 (B.c. 311-0) (= Se/ections, p. 3) of a
dowry, Ἡρακλείδης Δημητρίαι τὴμ φερνὴν ἣν προσηνέγκατο
(δραχμὰς) A, an observance due to the gods P Giss I. 2719
(ii/A.D.) ἵνα. . . Tots θεοῖς τὰς ὀφειλομένα[ς] σπονδὰς
ἀποδῶ, rent 74. 464 (Hadrian) τὰ [ἐϊκφόρια οὐκ ἀπέδοσαν,
P Oxy I. 373-8 (A.D. 49) (= Selections, p. 51) of wages for
services that have not been fully rendered, ἀποδοῦσαν αὐτὴν
ὃ εἴληφεν ἀργύριον, and 20. 11. 2695 (A.D. 57) of a loan of
money, ἂς ἀποδώσω σοι τῇ τριακάδι τοῦ Κα[ισαρεί]ου
μηνός. In P Grenf I. 437 Ὁ (ii/B.c.) [α]ὐτοῦ δὲ μηδ᾽ ἀπο-
δεδωκότος ἡμῖν μ[ηδὴὲ ἵππον μηδὲ τὴν πορείαν αὐτῆς ἐπίιδε]-
δωκότος, we have two compounds well distinguished. For
some notes on its flexion see under δίδωμι. The middle
ἀποδόσθαι ‘‘sell” (Ac 58 etc.) may be illustrated from P
Tor I. 1iv-22 (B.c. 116) (=Chrest. 11. p. 34), %: 24 (p. 36) etc.
Cf. MGr ἀποδίδω.
ἀποδιορίζω.
The simplex (if we may so call what is already a compound)
may be seen in Wiinsch A/ 3% (p. 12) (Carthage, leaden
tablet) ἐξορκίζω ὑμᾶς κατὰ τοῦ ἐπάν[ω] Tod οὐρανοῦ θεοῦ,
τοῦ καθημένου ἐπὶ τῶν Χερουβί, ὁ διορίσας τὴν γῆν καὶ
χωρίσας τὴν θάλασσαν : the writer has got enough Judaism
to curse with. For his grammar cf. Pro/eg. p. ὅ0 π.}.
ἀποδοκιμάζω.
P. Giss I. 4711: (Hadrian) παραζώ[νἼιον γὰρ πρὸς τὸ
παρὸν γνήσιον οὐχ εὑρέθη, ἀλλ᾽ οὐδὲ ἐδικαίωσα ἀγοράσαι
ἀποδοχή 62
ἀποδοκιμασθῆναι δυνάμενον, ‘a girdle-dagger suitable for
the present purpose has not been found, and I have not
thought it right to buy one that might be rejected.” On the
use in I Pet 27 of the LXX ἀποδοκιμάζω instead of ἐξ-
ουθενέω as in Ac 471 for the Heb DN?) in Ps 1 1872, as indicating
a progress on Peter’s part in Greek ways and speech, see
Ramsay Pauline Studies, p. 254f. Vettius Valens uses it
twice: p. 27818 ἐὰν δὲ τοὺς κακοποιούς (sc εὕρωμεν χρημα-
τίζοντας καὶ τὸν “Ἥλιον ἢ τὴν Σελήνην ἐπιθεωροῦντας [καὶ]
τὸν ὡροσκόπον), ἀποδοκιμάζομεν τὴν γένεσιν, p. 31335 πρὸς
τὸ μὴ πλέκεσθαί τινας ἢ ἀποδοκιμάζειν τὴν αἵρεσιν.
ἀποδοχή.
Svil 371°! (Magnesia, i/A.D.) δεδόχθαι... τετιμῆσθαι...
Tupavvov καὶ εἶναι ἐν ἀποδοχῇ τῷ δήμῳ. In 26. 65620F
(Ephesus, ¢c. A.D. 148) an ἀγωνοθέτης named Priscus is styled
ἀνδρὸς δοκιμωτάτου καὶ πάσης τειμῆς Kal ἀποδοχῆς ἀξίου.
Field’s examples (ofes, p. 203) show how much of a formula
this ἀποδοχῆς ἄξιος (as r Tim 115) had become. The inscrip-
tion is quoted, with other epigraphic examples, by Bishop
Hicks in CX i. p. 4, from which may be selected OG/S
3391" (c. B.C. 120) τῆς καλλίστης ἀποδοχῆς ἀξιούμενος παρ᾽
αὐτῶι. Add Priene τοϑ3}5 (after B.c. 129), 10974 (c. B.C. 120)
ἐν ἀποδοχῆι τῆι μεγίστηι εἶναι, ‘‘ to enjoy the highest esteem ”
(see Fouillac, p. 39).
The derivative ἀποδοχεῖον, which is found in the LXX,
occurs in Rev L 317%, 32?, 5418 (p.c. 258), and is apparently
to be restored in the much mutilated P Petr III 36 (4) ii 12
(B.C. 252) βουκόλῳν κ(ώμης) ἀποδοχίῳ[ι], “in the granary
of the herdsmen’s village.” So P Hib I. 852 (B.c. 261).
The phrase μετὰ πάσης ἀποδοχῆς (cf 1 Tim 115) occurs
in Cagnat IV. 1448 (Cyzicus, i/A.p.), of the ‘general
appreciation” of an act of the Princess Antonia Tryphaena.
ἀπόθεσις.
BGU II. 606° (A.D. 306) πρὸς ἀ]πόθεσιν ἀχύρου. Sy//
42018 (iv/A.D. zit.) τῇ ἀποθέσει τῶν στεφάνων, the ceremony
of resigning a priesthood, the inauguration to which was
παράληψις τοῦ στεφάνου (so Ed.). ᾿Απόθετος occurs in a
petition P Oxy I. 71478 (4.p. 303), but unfortunately the
passage is much mutilated. With the idea of 2 Pet 114 we
might compare σῶ]μ᾽ ἀποδυσάμενος in Kabel 403° (iv/v A.v.,
but not Christian).
ἀποθήκη.
The word is by no means so common as might have been
expected. In the Indexes to Oxyrhynchus Papyri 1.-X.
it is only noted once, namely P Oxy I. 43 versoili 29 (a.p,
295). Seealso BGU I. 323, 2d. III. 8168 (iii/a.p.), and 2.
9315 (iii/iv A.D.) ἐμετρήθη ἀπὸ ἀποθήκης τῆς μέσης ἐλαίου
μετρητὰς y—these are the only occurrences in BGU I.-IV.
In P Tebt 11. 347 (a banking account, ii/A.D.) the word is
repeatedly prefixed to different items, ‘‘ the sums so indicated
being apparently ‘deposited’ (in a bank ?)” (Edd.). Add
Syl 7345) (Cos) μηδ᾽ ἀποθήκηι χρᾶσθαι τ[ῆι αὐλ]ῆι τῆι ἐν
τῶι ἱερῶι, and Chrest. II. 96! ὁ (after A.D. 350), where counsel
pleads that the defendant should give up } of δωρεᾶς kal
ἀποθήκης, ἢ τὴν ἀποκατάστασιν ἡμῖν ποιήσασθαι τούτων :
Mitteis (p. 116) explains these as ‘‘ donatio propter nuptias ?”
and ‘ein Geschaftsladen.” Prof. Thumb notes that the
ἀποκαθίστημι
noun survived in Romance (Span. bodegz, Fr. boutique):
this reinforces its ancient Hellenistic record.
ἀποθησαυρίζω
appears twice in Vettius Valens: p. 16% ἀνεύφραντοι
ἀποθησαυριζομένων, 18! ἡδέως ἀποθησαυριζόντων πρὸς τὰ
μέτρα τῶν γενέσεων.
ἀποθλίβω.
P Tor I. 1. (Β.6. 116) (= Chrest. II. p. 32) οἱ ἐνκα-
λούμενοι ἀποθλιβέντες τῶι μηθενὸς δικαίου ἀντέχεσθαι.
ἀποθνήσκω.
On the reason why the perfect of this verb was τέθνηκα,
hot ἀποτέθνηκα, see Pro/eg. p. 114. Marcus Aurelius, it is
true, uses ἀποτέθνηκα, a natural result of levelling when the
simplex had become obsolete ; but the editor of P Iand 09>
(ii/A.D.) is not thereby justified in restoring ἀπο]τεθνῶτ[ος.
No other part of the simplex survives, and no other com-
pound. An interesting instance of the word occurs in P Par
477® (c. B.C. 153) (= Selections, p. 22) οἱ παρὰ σὲ θεοὶ. . .
ὅτι ἐνβέβληκαν ὑμᾶς εἰς ὕλην μεγάλην Kal od δυνάμεθα ἀπο-
θανεῖν, “your gods (are false) because they have cast us
into a great forest, where we may possibly die.” As a
parallel to the Pauline usage in 1 Cor 15% may be noted the
touching letter P Giss I. 179 (time of Hadrian), where a slave
writes to her absent master, ἀποθνήσκομεν ὅτι οὐ βλέπομέν
σε καθ᾽ ἡμέραν. The use of the present tense justifies one
more citation, BGU IV. 1o2qiy-® (iv/v a.p.), where a ἦγε-
μών, passing sentence of death on a man who had disinterred
a corpse, says he is less than a beast, καὶ yap τὰ θηρία [τ]οῖς
μὲν ἀνθρώποις πρόσισιν, τῶν δὲ [ἀ]Ἰποθνησκόντων φίδοντα[ι].
Here the meaning is ‘‘ spare them when they die”: the pres.
is frequentative, as in Heb γ8 or Rev 1413, The MGr is
ἀποθαίνω (or πεθαίνω etc.).
ἀποκαθίστημι.
For the meaning “" restore,” ‘‘ give back,” see P Petr III.
53 (2)13, where in connexion with certain arrears into which
a priest had fallen provision is made πρᾶξαι τοὺς éyytous
αὐτοῦ καὶ ἡμῖν ἀποκαταστῆσ[α]ι, ‘that payment be ex-
acted from his sureties and restitution made to us” (Edd.).
P Rein 1715 (8.6. 109) may be cited for its grammar, note-
worthy at this early date: ὅπως ot αἴτιοι ἀναζητηθέντες
ἐξαποσταλῶ[σ]. ἐπὶ τὸν στρατηγόν, [καὶ] ἐμοὶ μὲν διαπε-
φωνημένα ἀποκατασ[τα]θείη, οἱ δὲ αἴτιοι
ἐξακολουθούντων. The passive ἀποκατασταθήσεται occurs
in BGU IV. 106078 (B.c. 23-2). OGZ/S gol® (Rosetta
stone—B.C. 196) ἀποκατέστησεν εἰς τὴν καθήκουσαν τάξιν.
Syd 540%4 (B.c. 175-1) if a workman breaks a stone, ἕτερον
ἀποκαταστήσει δόκιμον. P Revill Mél p. 295° (B.c. 131-0)
(= Witkowski?, p. 96) μέχρι τοῦ τὰ πράγματ' ἀποκατα-
στῆναι, P Amh II. 4810 (b.c. 106) καὶ ἀποκαταστησάτω
els olko[v] [π]ρὸς αὐτὴν τοῖς ἰδίοις, “shall deliver it to her
at her house at his own expense” (Edd.). P Oxy I. 3813
(A.D. 49-50) (= Selecéions, p. 53) ὕφ᾽ od Kal ἀποκατεστάθη
μοι ὁ vids, 16. II. 27817 (hire of a mill—a.D. 17) Kal μετὰ
τὸν χρόνον ἀπίοκα]ταστησάτωι ὃ μάνης (the servant) τὸν
μύλον ὑγιῆι καὶ ἀσινῆι, οἷον καὶ παρείληφεν, 26. VI. 929!"
(ii/iii A.D.) ἀποκαταστῆσαί μοι εἰς ᾿Οξυρυγχείτην ἐξ ὧν
ἔσχον τὰ προκείμενα πάντα, etc. In the long land survey
τύχωσι τῶν
ἀποκαλυπτω 63
P Tebt I. 61(6)24 (B.c. 118-7) the question is asked with
regard to certain land, et [ajith [ἀνταναι]ρετέα [ἄλλη δὲ]
ἀπὸ ὑπολόγου ἀνταναιρεθεῖσα ἀποκαταστατέα, ‘whether
it should be deducted (from the cleruchic land) and other
land subtracted from that in the unprofitable list should
be substituted ” (Edd.): cf. a land survey of the second
century, where a holding that had become καθ᾽ ὕδατος
ἀποκατεστάθ(η) τῷ ἐνεστ[ῶτι] (ἔτει), was ‘‘ reclaimed” in
the year in which the survey was written (P Oxy VI. 918
intr.). Note the passive in Vettius Valens, p. 6839 = ex
captivitate redire (Ed.).
For the double augment, which is found in the NT
(Mt 1238, Mk 835. Lk 62°), cf. such an occasional occurrence
in the inscriptions as Calder 8° ἀπεκατέστησεν, Letronne
5258 (ii/A.p.) ἀπεκατεστάθη, and similarly A7chzv il. p. 436,
no. 31 (i/A.pD.); also P Tebt II. 413% (ii/iii A.D.) ἀπεκα-
τέστησα. By the Byzantine period it had become very
common. See further Winer-Schmiedel G7. p. 103, and
Brugmann-Thumb Gy. p. 311. Note the perf. ἀποκαθέστακεν,
Syil 3657 (i/A.D.).
ἀποκαλύπτω.
For the literal sense of this significant word cf. P Gen
I. 1638 (A.D. 207), as amended dad. p. 37, ὁ[πό]ταν ἡ
τοια[ύ]τη γῆ ἀποκαλυ[φθ]ῇ, μισθοῦται καὶ σπείρεται : cf.
BGU IL. 6407 (i/A.D.) βουλόμεθα μισθώσασθαι ἀποκαλυφης
(Δ -elons) αἰγιαλοῦ, and CPR I. 239° (A.p. 212) βούλομαι
μισθώσασθαι ἀποκαλυφείσης χέρσος αἰγειαλοῦ, both as
amended by Spohr in his note on P Iand 275 (A.D. 100-1).
He remarks that the phrase denotes ‘‘agri litorales,” which
could only be cultivated when the water had receded. Since
two of Spohr’s passages have αἀποκαλυφης (BGU II. 640
and CPR 327) αἰγιαλοῦ, one is tempted to postulate rather
an adjective ἀποκάλυφος, which would be quite regular in
formation. A further instance might be sought in CPHerm
45°, where we would read ὀψ[] pws ἀποκάλυφοί(ι) (ἄρουραι)
é. We may add for the other form P Iand 30} (a.p. 105-6)
ἐκ τῶν ἀποκαλυ[ζφέντω]ν ἀπ᾽ αἰγ[ια]λοῦ ἐδα[φ]ῶν. To the
classical and late Greek instances of the verb given by the
dictionaries may now be added the new literary fragment in
P Oxy III. 4133 ἀ[ποκ]άλυψον ἵνα ἴδω αὐτήν.
ἀποκάλυψις.
The Biblical history οἵ ἀποκάλυψις along with the
foregoing verb is discussed by Milligan Thess. p. 149 ff.
Jerome’s assertion (Comm. in Gal. 113) that the word
“*proprie Scripturarum est; a nullo sapientum saeculi apud
Graecos usurpatum” cannot, however, be substantiated, if
only because of its occurrences in Plutarch, who, like the
NT writers, drew from the common vocabulary of the time,
see e.g. Mor. 70 F.
ἀποκαραδοκπία.
For the verb see Polyb. xviii. 31 ἀποκαραδοκεῖν τὴν
Ἀντιόχου παρουσίαν, α΄. Cf. the interesting sixth-century
papyrus from Aphrodite in Egypt (cited by Deissmann Z4Z
Ρ- 377 f. ; cf. Archiv v. Ρ. 284) in which certain oppressed
peasants petition a high official whose παρουσία they have
been expecting; assuring him that they await (ἐκδέχομεν)
him—otoy of ἐξ “Αδου καραδοκοῦντες τὴν τότε τοῦ Χ(ριστοὴῦ
ἀενάου θ(εο)ῦ παρουσίαν, ““ἀΞ those in Hades watch eagerly
,
ἀποκειμαι
for the parousia of Christ the everlasting God.” While the
perfectivized verb is well supported in literary Kow#, the
noun is so far peculiar to Paul, and may quite possibly have
been his own formation: cf. what we have said above under
ἀπεκδέχομαι and ἀπέκδυσις,
ἀποκατάστασις.
This subst., which in the NT is found only in Ac 3%,
occurs in the sense of ‘‘restitution” in P Par 63Viii 40m,
(B.C. 164) παντάπασιν δὲ μετὰ τὴν ἀπὸ τῶν πραγμάτων
νυνεὶ ἀποκατάστασειν ὁρμῶμεν ἀπὸ βραχείων μόλεις εὐ-
σχημονεῖν, Ρ Leid Bit 18 καὶ τούτων τὴν ἀποκατάστασιν
ἡμῖν γενηθῆναι. So in Sy// 552 (late ii/B.c.) twice with
reference to the ‘‘ renewal” of the temple cell of the goddess
Artemis at Magnesia—*8 εἰς thy ἀποκατάστασιν τοῦ ναοῦ
συντέλειαν εἴληφεν, and * συντελέσαι τὴν ἀποκατάστασιν
τῆς θεοῦ, and in OG/S 4835 (ii/B.c.) of the ‘‘repair” of a
public way—ékSoory ποιησάμενοι τῆς ἀποκαταστάσεως τοῦ
τόπου. In P Oxy I. 67° (a dispute concerning property—
A.D. 338) it is laid down, εἰ πρὸς τὴν τῶν ὑπὸ τῶν
αἰτιαθέντων διακατέχεσθαι λ[εγ]ομένων olkom[é]S[wy] ἀπο-
κατάστασιν κτλ., ‘if the accused persons protest against
the restoration of the estates of which they are said to be
in occupation,” etc. In the third century petition, P Oxy
I. 70, the editors render 7°" συνέβη δὲ ἀποκατάστασίν pe
ποιήσασθαι πρὸς αὐτὸν τῷ διελθόντι K (ἔτει), by ‘it hap-
pened that a balancing of accounts took place between us
in the past 20th year.” Add P Flor I. 4313 (a.p. 370) χειρο-
γρα]φείαν ἤτοι ἀσφάλειαν τῆς ἀποκαταστάσεως τούτων,
P Strass I. 267 (iv/A.D.) μετὰ τὴν ἀποκατάστασιν τούτων
παρὰ Φοιβάμμωνος ἸΤαπνουθίου λάμβανε τὴν πρᾶσιν, and
Chrest. Il. p. 117, printed above under ἀποθήκη. Another
noun-formation occurs in P Tebt II. 4248 (late iii/a.D.)
ὡς ἐὰ (Δ ἐὰν) μὴ ἀποκαταστασίας [δ]ὴ πέμψῃς [οἹῖδάς cov
τὸ[ν] κίνδυνον, “so unless you now send discharges (of
debts) you know your danger” (Edd.). To the literary
record may be added Epicurus 89 (Linde Z/ic. p. 32). On
the astrological use of ἀποκατάστασις (=the final point of
agreement of the world’s cyclical periods) as underlying the
NT idea, see J. Lepsius in Zx/. VIII. iii. p. 158 ff., where
reference is also made to Brandes Abhandl. 2. Gesch. des
Orients, Ὁ. 123, ‘‘ The Egyptian Apokatastasis-years. ”
ἀπόκειμαι.
P Par 6315.47 (ii/B.c.) ἀπόκειται γὰρ παρὰ θ[εοῦ] μῆνις
τοῖς μὴ κατὰ τὸ βέλτιστον [προαι]ρουμένοις ζῆν: there
is a suggestion of Rom 2ὅ. Closely parallel with the NT
use of the verb is OGZS 3831® (the important inscription of
Antiochus I., the quasi-Zoroastrian King of Commagene
in i/B.C.) ols ἀποκείσεται παρὰ θεῶν καὶ ἡρώων χάρις
εὐσεβείας (see Dittenberger’s note). For a similar use of
the simplex cf. A/ag7 11 515 (ii/A.D.) δ]ὰ ταῦτά σοι κείσεται
μεγάλη χάρις ἐμ βασιλέως οἴκωι, and see ZNTIW xy,
p- 94 ff. With Heb 957 cf. A@zbe/ 4τό5 (late, Alexandria)
ὡς εἰδὼς ὅτι πᾶσι βροτοῖς τὸ θανεῖν ἀπόκειται : there are
no signs of Christianity in the epitaph. A more literal use,
serving as transition to the next, is in BGU IV. 10237 (a.p.
185-6) γραφὴ θεακῶν (/. -yav: see reff. in Zed¢. Pap. I.
p. 616) kal τῶν ἐν τῷ ἱερῷ ἀποκειμένων. The word is com-
mon in the sense ‘‘to be stored,” e.g. P Oxy I. 695
(A-D. 190) ἀπὸ τῶν ἐν τῇ οἰκίᾳ ἀποκειμένων, BGU. 1. 275°
,
ἀποκλείω
(A.D. 215) ἐν ἢ αὐλῇ ἐστὶν ἀποκειμένη μηχανή, P Tebt II.
34013 (A.D. 206) αἱ καὶ ἀποκείμεναι ἐν θησ(αυρῷ) ἐπὶ σφραγῖδι
᾿Αμμωνίου, “which are stored at the granary under the
seal of A.” (Edd.), and P Lond Inv. no. 18857 (A.D.
114-5—published by Bell in Archiv vi. p. 102) τὰ ἐν αὐτῇ
βιβλία ἀποκείμενα, documents ‘‘ housed ” in the βιβλιοθήκη
ἐγκτήσεων.
In Deut 3254 οὐκ ἰδοὺ ταῦτα συνῆκται παρ᾽ ἐμοί, καὶ
ἐσφράγισται ἐν τοῖς θησαυροῖς μου, Symmachus_ substi-
tutes ἀπόκειται for συνῆκται.
ἀποκλείω.
P Oxy II. 265!4 (a marriage contract, A.D. 81-95) μηδ᾽
ἀποκλεῖν (= ἀποκλείειν) μηδενὸς τῶν trapxdvte[y. (For
the Hellenistic contraction of two z-sounds, see Pro/eg.®
Ρ. 45.) 7/6. X. 1272° (A.D. 144) ἀπέκλεζισα τὴν θύ]ρ[αν
τῆς... .] οἰκίας pov kal τὴν τοῦ πεσσοῦ (terrace) ᾿θύζραν.
ἀποκόπτομαι.
On this word, taken in the sense of Deut 23! (supported
by several instances in literary Kowh—see Grimm-Thayer)
Nageli has some good remarks (p. 78 f.): he brings together
several phrases which show Paul using a more vernacular
style in Gal than anywhere else, the startling passage 512
being the climax—*‘ Der ziirnende Apostel lasst auch seiner
Wortwahl freien Lauf; die starksten Ausdriicke der
Umgangsprache sind ‘etzt die geeignetsten.” Cf. Pro/eg.
pp- 163, 201.
ἀπόκριμα.
OGIS 335% (ii/B.c.) τὰ ἀποσταλέντα ὑπ᾽ [αὐ]τῶν
ἀποκρίματα and 49 καθό[τ]ι καὶ αὐτοὶ διὰ τῶν ἀποκριμά-
τω[ν] ἐνεφάνισαν. Still nearer in point of time to the sole
NT occurrence of the word (2 Cor 19) is 7774 24 (Rhodes,
A.D. 51) in which τὰ εὐκταιότατα ἀποκρίματα refer to
favourable decisions of the Emperor Claudius (Deissmann,
BS p. 257): cf. JG VIL. 2711 4f. (a.p. 37) προσενδεξάμενος
κατὰ δωρεὰν [πρεσ]βεύσιν πρὸς τὸν Σεβαστὸν...
Hvevkev ἀπόκριμα πρὸς τὸ ἔθνος πάσης [φιλαν]θρωπίας καὶ
ἐλπίδων ἀγαθῶν πλῆρες. OG/S 49428 (? i/iiA.D.) joins
ἐπιστολαί, ἀποκρίματα, διατάγματα: Dittenberger defines
these successively in the context as dispatches addressed by
the proconsul to the Emperor, the Senate, etc., replies
given to deputations of provincials to him, and edicfa, or
documents addressed to the people at large, and not to
individuals. See also his note on Sy// 3685 (i/A.p.), where
C. Stertinius, chief physician to the Imperial family, is also
ἐπὶ τῶν ᾿Ἑἰλληνικῶν ἀποκριμάτων. In P Tebt II. 2861
(A.D. 121-18) ἀ. is a ‘‘rescript” of Hadrian. Paul (/.c.) may
be taken as meaning that he made his distressed appeal to
God, and kept in his own heart’s archives the answer—
“ἀποθάνῃ τὸ δὲ ἀποθανεῖν κέρδος," as we might recon-
struct it.
ἀποκρίνομαι.
Syil 928°? (Magnesia, early 11,8.6.) περὶ ταύτης τῆς] χώρας
τῆς παρὰ IIpinvéwy ἀποκεκριμένης οὔσης shows the old
ἀποκρίνω in passive. For the combination of pf. partic. and
ὦν, cf. Col 12. In P Ryl II. 122" (a.p. 127) εἰς τὸ κἀμὲ
δύνασθαι ἀποκριθῆναι τῶι δημοσίωι, ‘enabling me thus to
fulfil my duties towards the Treasury” (Edd.), we have an
64
,
ἀποκρίνομαι
isolated ex. of the passive aor. not meaning ‘‘answer.” This
latter, so overwhelmingly predominant in NT, is rather
surprisingly uncommon in the non-literary Kow#. Early
inscriptional instances are Sy// 328" (8.6. 84) ἀπεκρίθην
κα]λῶς [αὐτ]όν [τε δεδωἸκέναι kal KrA., 24. 307%! (B.C. 150-47)
ἔδοξεν... τούτοις φιλανθρώπως ἀποκριθῆναι, 25. 9305: (B.C.
112), same phrase: the last two are senatus consulta, starting
in Latin. Similarly the dialectic Sy// 654° (Ὁ ii/B.c.) ἀποκρι-
θῆμεν τοῖς πρεσβευταῖς διότι KTA. Mayser, p. 379, pro-
nounces it ‘‘die eigentliche kowvy-form,” but he only has
five instances, P Par 3419 (B.c. 157), 35%° (B.c. 163), 15°5
(B.c. 120), P Leid Uiii-14 (ji/p.c.), and P Grenf I. 3714 (8.6.
108—éxp(@n for ἀπεκρ.): he cannot, however, quote any
cases of ἀπεκρινάμην. On the other hand we cannot find
any more instances of ἀπεκρίθην from later papyri, except
P Lond ra2r®*® (iii/A.p.) (=I. p. 95), and two Christian
documents, P Grenf 11. 112° (a Festal Epistle, a.p. 577 Ὁ)
and PSI 261 (see Addenda) (v/A.D.—acts of a martyr-
dom). Since MGr ἀποκρίθηκα shows that it lived on, its
disappearance in the post-Ptolemaic period outside NT is
hard to explain. It is not, however, replaced by ἀπεκρι-
νάμην, as to which subsequent information has antiquated
the statement in Pro/eg. p. 161 f. (corrected in Einleztung
p- 254 n.'). For the middle aorist occurs very often in
papyri, but they are without exception legal reports, in which
ἀπεκρείνατο (so usually—also ptc. or inf.) means “replied,”
of an advocate or a party in a suit. The references had
better be appended: P Hib I. 31:5" (ες. B.c. 270)... . ἀἸπεκρίνα-
[ro . . . , no context, but the whole document proves its
connotation), P Amh IT. 6637 (a.p. 124), P Catti- 22 (= Chrest.
Is jp: 219) (u/Asp:); Pt Oxy; 11: 237 vi 25.28 (Α Ὁ: Ὑ86)
76. 111. 653 (A.D. 162-3), BGU I. 114: 8 (ii/a.p.), 13615
(AD. 135), and 36r18622 (ji/a.p.), zd. ID. 388i 17.30
(ii/iti A.D.), 2b. IIT. 969126 (a.p. 142?). P Lips I. 321,56
(iii/A.D.), 7. 33 1. 16 and 365 (iv/A.D.), Chres¢. II. 78°(p. 86,
A.D. 376-8), P Théad 144 (iv/A.p.) δι éppnvélws] ἀπεκρεί-
vav[ro (in a procés verbal), BGU III. 93615 (a.p. 426),
PSI 5233 (vi/a.p.) and 6138, 62%4 (early vii/A.D.)—all three
πᾶσιν τοῖς πρὸς αὐτὸν (or -ὴν) ἐπιζητουμένοις ἀποκρίνασθαι.
The only one that need be noted specially is P Giss I. 401. 8
(A.D. 212), where Caracalla says ἵνα μή τις στενότερον
παρερμηνεύσῃ τὴν χάριτά pov ἐκ τῶν ῥηϊμά]των το[ῦ]
προτέρου διατάγματος, ἐν ᾧ οὕτως ἀπεκρινάμην κτλ.
This may represent 7escr7psz, but in any case we cannot miss
the formal and weighty tone of the verb.
We proceed to compare these facts with those of Biblical
Greek. Thackeray tells us (G7. p. 239) that ἀπεκρίθην “is
employed throughout the LXX: the classical ἀπεκρινάμην
in the few passages where it occurs seems to be chosen as
suitable for solemn or poetical language.” Such a passage as
3 Regn 21, the last charge of King David to his heir,
might be compared with Caracalla’s use of the form. The
fairly clear use in the fragment of a law report from P Hib
above tells us that the legal use was already possible at the
time when the LXX was growing. So we may take its
meaning thrcughout as being (1) “uttered solemnly,” (2)
“replied in a court of law.” These two meanings cover all
the NT passages: (1) accounts for Lk 375, Jn 5779, Ac 332,
(2) for Mt 2712, Mk 14%, Lk 23%, with Jn 5%! (N*) not far
away. With the absence of ἀπεκρίθην from the Pauline and
other Epistles, and the Apocalypse except for one passage,
> , -
αποκρισις 65
we may compare the silence of the papyri after ii/B.c. We
are inclined to suggest that the word belongs only to early
Hellenistic, whence it was taken by the LXX translators
to render a common Hebrew phrase, passing thence into
the narrative parts of NT as a definite “" Septuagintalism.”
From the Gospels and Acts it passed into ecclesiastical
diction (cf. Reinhold, p. 77), and so ultimately into MGr.
The contrast between the two halves of the NT will thus be
parallel with that noted above under ᾷδης.
ἀπόκρισις.
Syld 27638 (Lampsacus, ¢. B.C. 195). + - ὅταν παρ᾽ αὐτοῦ
λ]άβωσιν ἀποκρίσεις τὰς ἁρμοζούσας τί. . ., 70. 177%
(Teos, B.C. 303) οἰόμεθα δὲ [δεῖν ἀποδειχθῆ]ναι τρεῖς ἄνδρας
εὐθὺς ὅταν [ἡ] ἀπόκ[ρι]σις ἀναγνωσθῆι, 16. 314° (11,8...
Messenian dialect) ἔδοξε τοῖς συνέδροις ἀπόκρισιν δόμεν
διότι κτὰ.» 25. ο2831 (Magnesia, ii/B.c. ἐγ24.) τὴν Μυλασέων
ἀπόκρισιν to the praetor M. Aemilius. From the papyri
we can only cite P Oxy VI. 941° (vi/A.p.), and other
late exx.: like the verb, this word for ‘‘ answer” clearly
suffered eclipse, and returned into the language at a late
period.
ἀποκρύπτω.
P Strass I. 4217 (census return—A.D. 310) ὄμνυμει θεοὺς
ἅπαντας . . . μηδένα ἀποκεκρυφέναι. Sy// 801 (Ephesus,
vi/B.c.) has the verb thrice, of a bird flying out of sight :
this early Ionic lies far behind the Hellenistic period, but
may be added to the literary record of the verb, which we
have not noticed in our sources. Vettius Valens has it
Ρ. 152° (not in index) ζητητικαὶ τῶν ἀποκεκρυμμένων.-οἵ.
Paul’s use of the participle.
AMOXOVPOS
is a favourite word with Vettius Valens. It denotes p. 21°
the “‘hidden” organs of the body (τῶν ἐντὸς a.). The in-
fluence of Gemini (p. 739) produces κριτικοὶ κακῶν kal ἀγαθῶν,
φρόνιμοι, περίεργοι, ἀποκρύφων μύσται, etc. In p. 108%
περὶ δεσμῶν Kal συνοχῶν καὶ ἀποκρύφων πραγμάτων καὶ
κατακρίσεως καὶ ἀτιμίας it suggests unknown disasters of
the future. P. 1765 περὶ θεμελίων ἢ κτημάτων (? κτισμάτων
ed.) ἢ ἀποκρύφων ἢ περὶ νεκρικῶν, subjects on which signs
are sought ἀπὸ τοῦ imoyelov. In p. 1705 (so 3015}, 3354)
μυστικῶν ἢ ἀποκρυφων πραγμάτων suggests “ὁ mysteries ”
again. The adverb is joined with ἐφθονημένως p. 3015, of
“mystifying and grudging” expositions. See also Aazhe/
1028? (Andros, iv/A.D., a hymn to Isis) ἀπόκρυφα σύνβολα
δέλτων εὑρομένα. P Leid W is Μούσέως ἱερὰ βίβλος ἀπό-
κριφος (Vill) : of, 1:18.
ἀποκτείνω.
P Magd 45 (iii/B.c.) ἀπέκτειναν, P Par 23° (B.C. 165)
ἀποκτῖναι, 72. 11 verso * (B.C. 157) ἀποκτέναι (see Mayser,
p- 70). The verb only occurs eleven times in Sy// index.
In later papyri we can quote P Oxy VI. 903° (iv/a.p.)
ἀποκτίνας αὐτοὺς τῶν πίλ]ηγῶν ‘half killed them with
blows” (Edd.), PSI 2774 (v/a.p., Acts of a martyr), P
Lips 1. gout? (law report, iv/v A.D.) ἠθέλησεν αὐτὸν ἀπο-
κρῖναι (sic), P Gen I. 497° (iv/a.D.) [w]Anyés ἀπέϊκτ]εινάν pe
—as in P Oxy VI. 903, the complainant was obviously not
“kilt entoirely” ! P Lond 240 (a p. 346) (ΞΞ 11. p. 278)
Part I,
> ,
ἀπολαυσις
ἀπέκτινέν μέ τε εἰ μή γ᾽ ἐς φυγὴν ἐχρησάμην, BGU IV.
το 4111. 8° (iv/v A.D.) ξίφι ἀπέκζτεινε. For five centuries then
we have no trace of this supposed common verb from popular
sources : yet in the middle of this period it abounds in the
NT texts, developing a whole series of curious forms in the
present stem. Meanwhile it was flourishing in literature, to
which perhaps it owes its return to the popular speech in
the Byzantine age. A more extensive search in the ruder
inscriptions outside Egypt is desirable, as it might prove
that the word was in popular use in other countries. Indeed
the NT is evidence of this by itself.
ἀποκυέω.
BGU IT 665%-19 (i/A.p.) ἡτοιμάσθη αὐτῇ πάντα [π]ρὸς
[τ]ὴν Aox[e]fav αὐταρκῶς, ἐρωτῶσι δὲ] καί, κύριε (sc.
πάτερ), [ἢ] μήτηρ [αἸὐτοῦ, ὅπως ὁὀποκυήϊσήῃ οἱ... The
word, accordingly, notwithstanding Hort’s attempt (on
Jas 15) to apply it specially to cases of abnormal birth,
would seem to have been an ordinary synonym of τίκτω,
but definitely ‘‘ perfectivized ” by the ἀπό, and so implying
delivery. For the simplex cf. Sy// 797° (ii/B.c.) τὸ παιδάριον
ὃ ᾿Αννύλα κύει, 8023, 80327.
ἀπολαμβάνω.
The use of ἀπολαβέσϑαι in Mk 7° = “draw aside,”
‘*separate,” is well illustrated by P Lond 4215 ἅ. (g.c. 168)
(=I. p. 30, Selections, p. 10) ἐπὶ δὲ τῶι μὴ παραγίνεσθαί
σε [πάντω]ν τῶν ἐκεῖ ἀπειλημμένων παραγεγονότων
ἀηδίζομαι, ““ but that you did not return when all those who
were shut up with you arrived distresses me ””—with reference
to the ‘‘recluses” of the Serapeum. So P Vat A? (B.c. 168)
= Witkowski’, p. 65) ἠβουλόμην δὲ kal σὲ παραγεγονέναι
els τὴν πόλ[ι]ν, καθάπερ... οἱ ἄλλοι of ἀπειλη[μμένοι]
am[a]vres. The word is of course very common. It is
found in the sense of ‘‘ receive,” ‘‘ welcome” (as in the TR
of 3 Jn’) in P Lips I. 1108 (iii/iv A.p.) εὐχόμενος ὅπως
ὁλοκληροῦσάν σε Kal ὑγιαίνουσαν ἀπολάβω (cf. Lk 1527),
and P Jand 1317 ἵνα pera χαρᾶς oe ἀπολάβωμεν. The full
force of the amé—as pointing to a ‘‘ promise made centuries
before ’—is probably to be retained in Gal 4° (see F. B. West-
cott, S¢ Paul and Justification, p. 75). It is the ordinary
correlative of ἀποδίδωμι. For the simple sense of ‘‘ receiv-
ing” what is due, cf. P Tor I. rviii 28 (B.c. 116) (= Chrest.
II. p. 38) τὴν τιμὴν ἀπολαβεῖν.
ἀπόλαυσις.
OGZS 383} 8. (Commagene inscription, 1.8.6.) οὐ μόνον
κτῆσιν βεβαιοτάτην. ἀλλὰ καὶ ἀπόλαυσιν ἡδίστην ἀνθρώποις
ἐνόμισα τὴν εὐσέβειαν, 20. κοινὴν ἀπόλαυσιν ἑορτῆς
παρεχέτω, 70. 66ο" (i/A.D.) τά τε πρὸς σωτηρίαν καὶ τὰ
πρὸς ἀπόλαυσιν, /G XII. iii. 32615 (Thera, time of Anto-
nines) πρὸς [ἀπ]όλαυσιν. Cf. εἰς ἀπόλαυσιν in Didache 10°.
A derived adjective occurs in Vettius Valens p. 1535 at δὲ
ἑξῆς € (sc. μοῖραι) ᾿Αφροδίτης εὐκρατότεραι ἀνειμέναι
πολύσοφοι ἀπολαυστικαί, “‘given to enjoyment.”
For the verb cf. OG/S 6698 (i/A.D.) τὴν πόλιν ἀπολαύουσαν
τῶν εὐεργεσιῶν ds ἔχει kTA., P Fay 125'°* (ii/a.p.) εὔχομαι
[yap] μείζονος ἀξίας γενέσθαι [ἀφ᾽ o]d ἀπολαύομεν τῶν
δώρων], “‘for I hope to be better off now that we are
enjoying presents (?)” (Edd.), BGU I 24814 (ii/a.p.) τῶν ἠθῶν
σου ἀπολαῦσαι, P Oxy I 418 (ili/iv A.D.) πολλῶν ἀγαθῶν
9
ἀπολείπω 66
ἀπολαύομεν. The sepulchral inscr., Pretsigke 2004,
Avtwveive, πάντων ἀπέλουσας, must presumably mean
ἀπέλαυσας. Sy// 891'®—a curious funeral inscription com-
posed for a heathen by a proselyte, who quotes the LXX—
μηδὲ καρπῶν ¢rodator. CPHerm 119 verso il6 (jii/a.D.),
where Aelius Asclepiades receives ἄφεσις from public
services from Gallienus ἵν]α διὰ τὴν [τῶν προγόνων] ἀρετὴν
ἀπολαύσῃ τῆς ἐμῆς φιλανθρωπίας.
ἀπολείπω.
P Par 225 (ii/B.c.) ἡ γὰρ δηλουμένη Νέφορις ἀπολιποῦσα
τὸν πατέρα ἡμῶν συνῴκησε Φιλίππῳ τινί. Vhe word is
apparently a ¢erv. techn. in wills, etc., 6. g. P Oxy I. 10554
(A.D. 117-37) κληρόνομον ἀπολείπω τὴν Bvyarépaly] μου
. τὰ δὲ ὑπ᾽ ἐμοῦ ἀπολειφθησόμενα σκεύη KTA., P Catt’ 9
(ii/a.D.) (= Chrest. II. p. 421), BGU IV. 1098 (c. B.c. 18),
26. 11487 (B.C. 13), 26. 116418 (B.c. 15-1), and Afichel 1001" 4
(c. B.C. 200—the Will of Epicteta). In BGU IV. 1138'?
(B.c. 19-18) (= Chrest. IL. p. 123) ἀπόλευιπέ μοι τὸν Tamia
(2. 4. -av) ἐκ τῆ(9) pvAaKi(s), a jailor reports what the
offending party said ‘to him, asking him to ‘‘leave” the
imprisoned debtor to him. The verb occurs in a Phrygian
tombstone of A.D. 114, C. and B. 590 (i. p. 656) bods ὑπὲρ
yijs ἀπολιποῦσ[α] τέσσαρας kal θυγατέρα. It is MGr.
ἀπόλλυμι.
One or two instances of the literal use of this common
verb will suffice—P Petr III. 51° τὸ ἀργύριον ὃ ὥιοντο
ἀπολωλέναι, “the money which they thought had been
lost,” P Oxy IV. 743°% (B.c. 2) ἐγὼ ὅλος διαπον[ο]ῦμαι εἰ
Ἕλενος χαλκοῦς ἀπόλε[σ]εν, “1 am quite upset at Helenos’
loss of the money” (Edd.). In P Fay 111° (a.p. 95-6) we
have it of destroying life: μένφομαί σαι μεγάλως ἀπολέσας
X[v]piSia δύω ἀπὸ τοῦ ckvApod τῆς ὡδοῦ, “1 blame you
greatly for the loss of two pigs owing to the fatigue of the
journey” (Edd.). (Probably the writer meant ἀπολέσαντα,
but the nom. will construe.) So in the dreams of Ptolemy,
son of Glaucias, the helper of the Temple twins, P Par 50°
(p.c. 160) Λέγω: Μηθαμῶς ἐργῇς (?) ἢ ἀπολέσῃ σου τὸν
παῖδα’ κύριος οὐκ ἀπολύει (-- ἀπολλύει, presumably) τὸν
αὑτοῦ παῖδα. Cf. P Petr III. 36 (a) verso*® δεόμενος μή pe
ἀπολέσηι τῶι λιμῶι ἐν τῆι φυλακῆι : so Lk 1517. In the
curious nursery acrostic, P Tebt II. 2785. belonging to
early i/A.D. in which the story of the loss of a garment is
told in lines beginning with the letters of the alphabet in
order, we find :
λέων ὃ ἄρας
μωρὸς ἀπολέσας
ἐέᾳ lion he was who took it, a fool who lost it” (Edd., who
would read ὃ @., as in the other lines). In P Ryl II. 141%4
(A.D. 37) Kal ἀπώλεσα ἃς εἶχον ἀπὸ τιμ(ῆς) ὀπίου ““1 lost
40 silver drachmae which I had with me from the sale of
opium” (Id.), it connotes robbery; and so in Sy// 2377
(iii/B.C.) χρήματα τῶι θεῶι ἐμάνυσαν ἃ ἦσαν ἐκ τοῦ ἱεροῦ
ἀπολωτα (4. ἀπολωλότα) ἀπὸ τοῦ ἀναθέματος τῶν Φωκέων,
καὶ ἐξήλεγξαν τοὺς ἱεροσυληκότας. The -μι forms of the
mid. are unchanged: thus P Petr Il. 4 (1)" (B.c. 255-4)
γυνὶ δὲ ἀπολλύμεθα (quarrymen ‘‘worked to death” over
exceedingly hard stone), P Tebt 11. 2787® (see above)
ἀπόλλυται, etc.
’ ,
απολυω
᾿Απολλώς
has σϑη. ᾿Απολλῶτος in an inscr. from the Serapeum at
Memphis. See /Pretstgke 1917, who accents the nom.
᾿Απολλῶς : since it is probably short for ᾿Απολλώνιος (which
occurs in Codex Bezae), this accords with analogy. The
name can be quoted from Osty 1319 (B.C. 7), 1577 (A.D. 132),
Preisighe 1113 (A.D. 147-8), P Lond g2944,% (ii/iii A.D.)
(ΞΞ ΠῚ. p. 42 f.), 2b. 12338 (A.D. 211) (ΞΞ 111. p. 58), where
the editors would like to make ᾿Απολλῶς gen., and P Goodsp
37,1420 (a.p. 143) ᾿Απολλῶτι.
exx.,
Without seeking for more
we may observe that ᾿Απολλώνιος was an extra-
ordinarily common name, no fewer than 39 persons bearing it
in the inscrr. of Sy//. (Naturally the abbreviated name does
not figure in the more formal inscriptional style.) ᾿Απολλόδω-
pos has over 50, and ᾿Απολλωνίδης (-Sas) half as many:
᾿Απολλῶς might be a short form of these also. So apart
from the very precise identification available we might not
be sure that there was only one Apollos in NT.
ἀπολογέομαι.
A good example of this judicial verb is afforded by
P Par 3534 ff (a petition to King Ptolemy Philometor, B.C. 163)
ἐάν σοι φαίνηται, συντάξαι καταστῆσαι ἐπί σε ὑπὲρ μὲν
[ἐμοῦ ἀπολογιούμενον Δημήτριον ‘‘to make my defence” :
cf. P Strass I. 51° (A.D. 262) ἀπολ]ογησομένους πρὸς τὰ [a Jel
α[ἰ]ρόμενα αὑτοῖς and OG/S 609% (A.D. 231) μή τις ὡς
ἀγνοήσας ἀπολογήσηται. Vettius Valens p. 2091 βασιλεῖ
ἀπολογήσεται, καὶ ἐὰν μὴ ὑπὲρ ἑαυτοῦ, ὑπὲρ ἑτέρου δέ (cf. p.
2697°). Cf. fora cognate verb P Petr III. 53 (7)8 (iii/B.c.) (=
Witkowski?, p. 45) πρὸς αἰτίαν, ὑπὲρ ἧς ἀπ]ολογίζεται, ‘to
meet a charge against him, and make his defence” (Edd.),
OGTIS 315% (B.C. 164-3) καὶ αὐτὸς ὑπὲρ ὧν ἔφησεν ἔχειν τὰς
ἐντολὰς διὰ πλειόνων ἀπελογίσατο, P Leid A* (Ptol)
ἀπολογίσωμαι (needlessly corrected to -ἥσωμαι by Lee-
mans), α΄. See Hatzidakis #zz/. p. 395, ‘‘sagte man
auch im Alterthum sowohl ἀπολογέομαι als ἀπολογίζομαι,᾽"
and Mayser G7. p. 83f. The verb is found in MGr.
ἀπολογία.
P Tor I. 1}.1 (8.6. 116) (= Chrest. IL. p. 36) τὴν δ᾽ αὐτὴν
ἀπολογίαν ἔχειν, BGU 11. 531% 24 (ii/a.b.) ἀπέχεις οὖν τὴν
ἀπολογίαν, P Lips I. 5815 (a.p. 371) αὐτὰ τὰ ἐν[τ]άγια πρὸς
ἀπολογίαν ἐπὶ τοῦ δικαστηρίω (= tov), and for ἀπολογισμός
in a weakened sense, P Oxy II. 2973 (Α.Ὁ. 54) καλῶς
ποιήσεις γράψεις διὰ πιττακίων τὸν ἀπολογισμὸν τῶν
[πἸρ[ο]βάτων, ““Κίπα!ν write me in a note the record of the
sheep” (Edd.). ᾿Απολογία occurs several times in Vettius
Valens.
ἀπολύω.
This common verb, in the sense “" dismiss,” ‘‘send away
ona mission” (as Ac 13°, and probably Heb 1333) may be
illustrated by P Par 49! (B.c. 164-58) (= Witkowski?
p- 70) ἀπέλυσα εἴπας αὐτῶι ὀρθρίτερον ἐλθεῖν. In P Lond
4276 (see above under ἀπολαμβάνω) it is used of departure
from seclusion in the Serapeum—trép τοῦ ἀπολελύσθαι σε
ἐκ τῆς κατοχῆς : cf. P Petr II. ττ(1)8 (iii/B.c.) (= Selections,
p- 7) ὅπως τῆς ἐπὶ τοῦ παρόντος σχολῆς ἀπολυθῶ, “in
order that I may be relieved from my present occupation,”
BGU I. 2714 (ii/a.p.) (= Se/ectéons, p. 101) ὥστε ἕως σήμερον
μηδέν᾽ ἀπολελύσθαι τῶν μετὰ σίτου, “so that up till to-day
ἀπομνημόνευμα
no one of us in the corn service has been let go.” Release
from prison is implied in P Giss I. 65a‘, 66% (ii/A.D.):
see Kornemann’s note. P Oxy X. 1271° (A.D. 246) is in a
request to the Prefect for a permit to leave the country by
ship from Pharos: ἀξιῶ γράψαι σε τῷ ἐπιτρόπῳ τῆς Φάρου
ἀπολῦσαί με κατὰ τὸ ἔθος. The sense of ‘‘ grant an amnesty
to” underlies P Par 63 *iii-2 (B.c. 165) ἀπολελυκότες πάντας
τοὺς ἐνεσχημένους ἔν τισιν ἀγνοήμασιν ἢ ἁμαρτήμασιν, and
P Tor I. 1Yii-18 (p.c. 116) (= Chest. II. p. 37) : see Mitteis z7
Joc. Akin to this is the use in BGU IV. 1106%4 (B.c. 13) πλὴν
συνφανοῦς ἀπωλήας, ἧς Kal φανερᾶς γενηθείσίης ἀ]πολε-
λύσθω. In P Tebt II. 490% (B.C. 92 or 59) ἀπολύσομαι τὸν
χαλκόν the verb is used in the sense of ‘‘pay,” cf. P Rein
547 (iii/iv A.D.) διεπεμψάμην σοι (κτήνη) . - . ὅπως γεμίσῃς
αὐτὰ οἴνου ἐκ τῶν ἀπολυθέντων μοι ὑπὸ ᾿Ισχυρίωνος, ‘afin
que tu les charges de vin, acheté sur la somme que m’a rem-
boursée Ischyrion” (Ed.): so elsewhere of delivering goods.
The index to OG/S gives a long list of citations in various
senses, which need not be further illustrated. But the idea
of a veteran ‘“‘released” from long service, suggestive for
Lk 229, may be noted in the 4.2. ἀπολύσιμος ἀπὸ στ[ρ]ατείας,
CPR 18 (A.D. 83-4): cf P Tebt 11. 2925 (a.D. 189-90)
ἱερέως ἀπολυσίμου, P Lond 345* (A.D. 193) (= II. p. 114)
ἀπολυσί(μων) τῆς Aaoyp(adias). We may also compare
Wiinsch AF 4% (iii/A.b.) ὁρκίζω σε τὸν θεὸν τὸν τὴν
κοίμησίν σοι δεδωρημένον καὶ ἀπολύσαντά σε ἀπὸ δεσμῶν
τοῦ βίου Νεθμομαω, and a tombstone of ii/A.p. (Alexandria),
Preisigke 2477 ᾿Ἡλιόδωρε overpavé ἐντείμως ἀπολελυμένε,
εὐψύχει : the perfect here might perhaps encourage us to
take the phrase metaphorically—or literally, with a secondary
application. It occurs with the aorist in Preisigke 423°,
seemingly a ii/A.D. papyrus: οὐετρα[νῷ] τῶν ἐντείμως
ἀπολυθέντων. Whether or no we may recognize the figur-
ative sense in the veteran’s epitaph above, we may certainly
illustrate the eee démittis by this familiar term of military
life.
ἀπομνημόνευμα,
though not a NT word, claims attention because of Justin’s
calling Gospel records ἀπομνημονεύματα τῶν ἀποστόλων
(οί. i. 673). It may be cited from PSI 85 (a fragment on
rhetoric, iii/A.D.), where ἡ xpela—later described as so
called because it is xpe5ys—is defined as ἀπομνημόνευμα
σύντομον ἐπὶ προσώπου τινὸς ἐπενετόν. The fragment pro-
ceeds διὰ τί ἀπομνημόνευμα ἡ χρία ; ὅτι ἀπομνημονεύεται
ἵνα λεχθῇ. 1{ἐκταθέν it may become διήγησις (cf. Lk 11),
and ifnot ἐπὶ προσώπου τινός it may become γνώμη ἢ ἄλλο τι.
The note of the ‘‘ memoir” accordingly is that it is practical
(χρεία). covcese (σύντομον), intended for oral delivery (ἵνα
λεχθῇ), and relating to some ferson (ἐπὶ προσώπου τινός).
All this suits excellently Justin’s description of the Gospels
as read in the Church meeting on Sunday morning. The
epithet ἔπαινετόν may possibly be taken actively, so that it
excludes criticism or invective. See also P Leid W*%- τὸς
and for the verb a very fragmentary Ptolemaic inscr. in
Archiv v. p. 416 (Wilcken), where line 1° has Ἱπαρὰ τῶν
σεμνοτάτων βασιλέων ἀπομνημονεύϊ --- apparently ‘* that
[somebody or something] may be had in remembrance.”
ἀπονέμω.
In P Oxy I. 71.3 (Α.Ὁ. 303) a Prefect is praised as
rendering to all their due—maor τὰ U[S]ta ἀπονέμις : cf. 70.
67
> ,
ἀποόρεω
IX. 1185 (c. A.D. 200) τὰς περὶ τῶν γυμνασιαρχιῶν καὶ
ἀγορανομιῶν ἐφέσις τοῖς κρατίστοις ἐπιστρατήγοις ἀπένειμα,
the ‘‘ assigning” of appeals to the strategi. See also OG/S
go!” (Rosetta stone, B.C. 196) τὸ δίκαιον πᾶσιν ὀπένειμεν,
76. 11619 (ii/B.C.) ἐπ᾽ [αὐταῖς τὰς ἀξίας] χάριτας ἀπονέμοντες
[del τοῖς εὐεργετήσασιν], and Sy// 325% (i/B.C.) βουλόμενος
τὰς τῆς evoeBel(]as χάριτας Tots θεοῖς ἀπονέμειν, which
come near the use in I Pet 37.
ἀπονίπτω.
Sy/Z 8028 (iii/B.c.) : a fraudulent patient at the Asclepieum
is told to take off the bandage and ἀπονίψασϑαι τὸ πρόσωπον
ἀπὸ τᾶς Kpdvas, in which he sees the penalty of his deceit
branded on his face.
ἀποπίπτω.
This word, which in the NT is found only once (Ac 918)
in its literal meaning of ‘‘ fall off,” occurs in a derived sense
in P Par 4737 (c. B.C. 153) (= Witkowski? p. 90, Se/ections p.
23) ἰ καὶ αὑτοὺς δεδώκαμεν kal ἀποπεπτώκαμεν “(one can
never again hold up one’s head in Tricomia for very shame),
if we have both given ourselves up and collapsed.” Wit-
kowski compares Polyb. i. 871 πίπτω ταῖς ἐλπίσιν. The
verb also occurs in the philosophical fragment P Flor II.
T131i 19 (ji/A.D.) ἀποπείπτειν τὰ ὦϊτα Kal αὐ]τὰς axpelous
γενέσϑαι : cf. Archiv vi. p. 239.
ἀποπνίγω.
Herwerden cites from BCA xvi. p. 384, no. 81, a deed
of manumission from Delphi in which the inhuman clause
is inserted—ei δέ τι γένοιτο ἐγ Διοκλέας τέκνον ἐν τῶι τᾶς
παραμονᾶς χρόνωι, εἴ κα μὲν θέλη. ἀποπνεῖξαι, ἐξουσίαν
ἔχειν. A literary citation may be added from the new
fragments of Callimachus, P Oxy VII. ro11®f (late
iv/A.D.),
ὡς δὴ μί᾽ ἡμέων od μή με ποιῆσαι
εὔστεκτον, ἢ γὰρ γειτονεῦσ᾽ ἀποπνίγεις
which Prof. Hunt renders, ‘‘ Don’t you prescribe patience to
me, as if you were one of us; your very presence chokes
me.”
ἀπορέω.
P Oxy IIL. 4728 (c. A.D. 130) ὑπὸ δανειστῶν ὥλλυτο καὶ
ἠπόρει, “he was ruined by creditors and at his wit’s end”
(Edd.): cf. the Christian letter of a servant to his master
regarding the illness of his mistress, P Oxy VI. 93978
(iv/a.D.). (= Selections, p. 130) viv δὲ πῶς πλίονα γράψω
περὶ αὐτῆς ἀπορῶ, ἔδοξεν μὲν γὰρ ὡς προεῖπον ἀνεκτότερον
ἐσχηκέναι, ‘but now Iam αἱ ἃ loss how to write more re-
garding her, for she seems, as [ said before, to be in a more
tolerable state.” Sy// 30318 (Abdera, c. B.C. 166) ἀρατὴν
ἅμα καὶ σωτήριον [περὶ τῶ]ν ἀπορουμένων ἀεὶ πίρο]τιθέντες
γνώμην “perplexed matters” (passive). The adj. ἄπορος,
from which the verb is a denominative, occurs in the sense
ἐς without resources,” which may be absolute or relative.
Thus P Ryl II. 75° (late ii/a.p.) "Apx[éA]aos ῥήτωρ εἶπεν"
"Απορός ἐστιν ὁ Γλύκων καὶ ἐξίσταται ““. has no revenue
and resigns his property”: so the editors render, explain-
ing in the introduction the legal conditions of what answers
roughly to a bankruptcy certificate. In P Lond gti? (A.D.
᾿
ἀπορία
149) (ΞΞ 117. p. 127, Selections, p. 80) the editors, following
Wilcken’s original suggestion, incline to make γραφῆς
ἀπόρων ‘a certificate of poverty,” qualifying for ἐπιμερισμὸς
ἀπόρων, ‘poor relief.” Now Wilcken makes it rather a
list of men who have insufficient πόρος, ‘‘income,” for the
performance of public “‘liturgies,” entailing an additional
levy, ἐπιμερισμὸς ἀπόρων, upon the εὔποροι: see Archiv
iv. p. 545, also p. 548, where Wilcken points out (on P Lond
8469, = III. p. 131) that the ἄπορος is no pauper, but a
weaver depending on his craft for livelihood, which he claims
to be insufficient to qualify him for the presbyterate of a
village. If this interpretation be adopted, it can readily be
applied to three passages in P Fay where the same tax is
mentioned—viz , 53° (A.D. 110-1), 5413 (A.D. 117-8), and
256 (ii/A.D.)—and also to BGU III. 8817 (ii/A..D) as
amended in Berichtigungen, p. 7, ἐπι(μερισμοῦ) ἀπόρωί(ν).
See also under ἀπορία.
ἀπορία.
γώ 5208 (i/B.c.) τῶν μὲν διὰ τὴν ἀπ[ο]ρίαν ἐκλελοιπότων
τὴν πόλιν, τῶν δὲ διὰ τὴν γενομένηϊν λοι]μικὴν περίστασιν
καὶ τὰς ἀρρωστίας μὴ δυναμένων [φυ]λάσσειν τὴν πατρίδα,
where we naturally think of ἀ. as = ‘‘poverty,” but the inter-
pretation given in the last article is applicable. In P Fay 20°
(an imperial edict, iii/iv A.D.), which is restored εἴ ye μὴ
τὸ τῆς π[α]ρὰ τοῖς Kal τοῖς δημοσίας ἀπορίας ἐμποδὼν
ἣν, πολὺ ἂν φανερωτέραν τὴν ἐμαυτοῦ μεγαλοψυχίαν
ἐπιδεικ[ν]ύμενος, the editors translate ‘‘if the fact of the
public embarrassment existing in various parts had not stood
in my way, I should have made a much more conspicuous
display of my magnanimity;” but they remark that the
δημοσίους of the ill-spelt text should perhaps be emended
δημοσίοις, with a lost word after the first tots. Cf. also P
Lips I. 367 (a.p. 376 or 378). In CPHerm 6° we have
ἀπορίᾳ δὲ πλοίων ‘from shortage of ships.”
ἀπορρίπτω.
In a petition regarding the division of a piece of land,
P Magd 29 (p.c. 218), the appellant asks that the de-
fendant should be forced to give him a proper entrance and
exit (εἴσοδον καὶ ἔξοδον) instead of throwing him into a
hidden corner—els ἐσώτερόν pe ἀπερρίφθαι. Another peti-
tion, P Lond 106! and 58 (p.c. 261 or 223) (=I. p. 61),
gives us both ἐκρίπτω and ἀπορρίπτω --τά τε σκεύη μου
ἐξέρριψεν εἰς τὴν ὁδὸν. .., ἐγὼ δὲ τὰ σκεύη τὰ ἀποριφέντα
μου εἰς τὴν ὁδὸν εἰσήνεγκα. See also Moulton in CA xx.
p. 216, where the fairly accessible warrant of Ac 27* is
produced against two classical scholars who strained at
ἀπορρίπτειν intrans. in Charito iii. 5°.
ἀποσκευάζω.
For the subst. see the important P Par 63%' 9 (B.c. 165)
καὶ τὰς ἀποσκευὰς τῶν ἐν τῆι πόλει περισπᾶν, where
Mahaffy (P Petr III. p. 27) renders, ‘‘and that you should
distrain the furniture of those in the city”; cf. 26 vi.%
ταῖς ἀποσκευαῖς αὐτῶν ἐπιγεγράφθαι γῆν. The verb is not
a NT word (Ac 2115 in 33 and a few cursives).
ἀποοκίασμα.
With this compound we may compare ἀποσκότωσις in
Vettius Valens, p. 270", of the waning moon. Mayor (on
68
5»
ἀποστασία
Jas 17) quotes ἀποσκιασμός from Plut. Peric/. 7, γνωμόνων
ἀποσκιασμούς of shadows thrown on the dial, and ἀποσκιάζω
from Plato ef. vii. 532C: the -μα form is a. εἰρ.
ἀποσπάω.
For the use of this verb in Ac 20 ἀποσπᾶν τοὺς μαθητὰς
ὀπίσω ἑαυτῶν, cf. P Petr IIT. 43(3)?? (iii/B.c.), ἔγραψάς μοι
μὴ ἀποσπάσαι τὸ πλήρωμα ἐκ Φιλωτερίδος ἕως οὗ τὰ
ἔργα συντελέσαι, “you wrote me not to withdraw the gang
(of workmen engaged in the copper mines) from Philoteris
before they had finished the work” (Edd.). ‘‘ Withdraw,”
with no suggestion of violence, though with breach of con-
tract, is the sense in numerous formal documents. Thus P
Oxy IX. 120618 (A.p. 335) in a case of adoption. BGU IV.
1125° (B.C. 13), in the indenture of a slave: οὐκ ἀποσπάσω
αὐτὸν ἀπὸ σοῦ [ἐντὸς τοῦ χρόνον. P Oxy II. 275%(a.D. 66),
where in ἃ contract of apprenticeship a father is not to have
the power of removing his son from his master until the
completion of the period—ovk ἐξόντος τῷ Τρύφωνι ἀποσπᾶν
τὸν παῖδα ἀπὸ τοῦ ΤΙτολεμαίου μέχρι τοῦ τὸν χρόνον
πληρωθῆναι, so and 26. IV. 724! (Α.Ὁ. 155), also X.
her son from a man in whose charge he had been left. Add
the illiterate P Gen I. 54”, [ο]ὐκ αἰδυνήθημεν ἕνα ἄνθροπον
ἀποσπάσαι ἐκεῖθεν, and BGU I. 176° (Hadrian), In the
marriage contract, P Oxy III. 496° (A.p. 127), provision
is made that in the event of a separation taking place, the
bride shall have the power to ‘‘ withdraw” a certain female
slave, who forms part of her dowry—érre[Sav] ἡ ἀπαλλαγὴ
[γ]ένηται γαμφυ[μέϊνη (sc. ἢ γ.) μὲν ἀποσπάτω τὴν δ[ο)ύλην,
and so 15, Perhaps the verb itself must not be credited with
the stronger sense imparted by the context in P Oxy I. 37:14
(A.D. 49) λειμανχουμέν[ο]υ τοῦ σωματίου ἀπέσπασεν
ὁ Πεσοῦρις, ‘fas the foundling was being starved Pesouris
carried it off,” so 11- 1. and still more in 24. 38° (A.D. 49-50),
ἐπικεχειρηκότος ἀποσπάσαι εἰς δουλαγωγία[ν] Tov ἀφήλικά
μου υἱόν. The passive, as in Lk 224, Ac 211, appears in
an inscr. from the Fayim (B.c. 57-6) in Chrest. I. 704
(p. 99), οὐ δυνάμενοι δὲ τοῦ ἱεροῦ ἀποσπᾶσθαι, which in
Wilcken’s opinion means no more than the detention of
these priests in the temple by ritual duties, preventing them
from appearing in person. It would seem that the ordinary
use of this verb does not encourage the stronger meaning
Grimm finds in the Lucan passages, where the RV is
adequate. For ἀποσπᾶν c. acc. vei, see Gosp. Petr. 61 (ed.
Swete), ἀπέσπασαν τοὺς ἥλους.
ἀποστασία.
The noun ἀποστάτης (cf. LXX Dan 3%) occurs in P
Revill Mél (B.c. 130) (= Witkowski,? p. 96) χρήσασθαι
δ᾽ αὐτοῖς ὡς ἀποστάταις (sc. Tots ἐν “Εἱρμώνθει ὄχλοις), whom
a certain Paon μετὰ δυνατῶν ἱκανῶν is sailing up the Nile
to reduce (καταστῆσαι). So in Sy// 930% (B.C. 112) τινες
τῶν ἐγ Βοιωτίας ἀποστάται] γεγενημένοι. In P Amh II.
320 (ii/B.c.) we read of the burning of title-deeds
by Egyptian ‘“‘rebels,” ἠναγκάσθην ὑπὸ τῶν Αἰγυπτίων
ἀποστατῶν ἐνέγκαι τὰς συνγραφὰς καὶ ταύτας κατακαῦσαι.
The old word ἀπόστασις, equivalent to -σία (cf. 1 Macc 2},
Ac 213}, and see Nageli, p. 31), occurs in P Par 3615 (ii/B c.),
where a temple recluse petitions the strategus against the
conduct of certain persons who had forced their way into
’
ἀποστάσιον 69
the temple, βουλόμενοι ἐξσπάσαι pe kal ἀγαγῆσαι, καθάπερ
kal ἐν τοῖς πρότερον χρόνοις ἐπεχείρησαν, οὔσης ἀποστά-
σεως. For the adj. ἀποστατικός, see P Tor 8 (8.6. 119)
ἀποστατικῶι τρόπωι. In the same line αὐτοκρασίαι occurs,
an illustration of the Hellenistic tendency to form new nouns
in -σία: see Lobeck, Paverxga. p. 528 f.
ἀποστάσιον.
BGU IV. τοο ᾽ν (B.c. 55, a copy of a demotic bill of sale
“ἐ μεθηρμηνευμένης κατὰ τὸ δυνατόν ) has ἀποστασίου
συνγραφή, ‘“‘bond of relinquishing” (the sold property).
The phrase is found as early as B.C. 258 in P Hib I. 96°,
“*a contract of renunciation” between two military settlers,
one of whom at least was a Jew.
““This expression has hitherto always been found in con-
nexion with the translations of demotic deeds concerning the
renunciation of rights of ownership, the (συγγραφὴ) ἀπο-
στασίου being contrasted with the πρᾶσις, the contract
concerning the receipt of the purchase-price; cf. Wilcken,
Archiv ili. p. 143 and pp. 388-9” [and now iv. p. 183].
This note does not seem to cover the passage in P Grenf
I. 1119 (p.c. 157) kal ἀποστασίου ἐγράψατο τῶι Ilavai
μὴ ἐπελεύσεσθαι, μήθ᾽ ἄλλον μηθένα τῶν παρ᾽ αὐτοῦ, ‘he
had a bill of ejectment drawn against Panas, that neither he
nor any person connected with him should trespass on the
property.” We may add P Ryl II. 1609 (a. Ὁ. 28-9) mpa[ojts
καὶ ἀπωστα[σίου] μέρη (/. μερῶν) KTA, ‘sale and cession of
two parts out of five” (Edd.).—so other documents in this set :
also P Tebt IT. 561 (early i/A.D.) πρᾶ]σις καὶ ἀποστασίου
δούλου . ., and Preisigke 995 (B.C. 245-4) συνγραφή, ἣν
ἐποιήσατο Kams Ἰαστῖτι ἀποστασίου περὶ ὧν ἐν[εκά]λει
αὐτῆι. In Ρ Giss I. 3651 (ii/B.c.) we have καὶ ἀνενη]νόχατε
συγγρα(φὰς) ὠνῆς kal ἀποστασίου kar’ αὐτῶν, and in BGU
III. 919%8 (ii/A.p.) we have ἀκολ[ο͵]ύθως ᾧ π|α]ρεθ[ἐ]μ(ην)
tpilv ἀϊντιγρίάφῳ) ἀποστασίου τοῦ πα]τρός pov Ὄνησι-
κράτους κληρον[όμου τ]ῶν προγεγραίμμένων) μου ἀδελφῶν
τετ[ελ(ευτηκότων)]. In this last instance ἀποστασίου may
be short for συγγραφῆς ἀποστασίου, or it may be the gen.
of ἀποστάσιον used as in Mt 5%, an abbreviation of the
fuller phrase. (It might even be conjectured that in Mt ὁ c.
the original reading was ἀποστασίου and not -ov: in its
presumed original, Deut 241, βιβλίον was expressed.) A
good parallel for this kind of abbreviation is ἡ ἀπερίσπαστος
in P Oxy VI. 89818 (a.p. 123), for what is called in 15
γράμματα ἀπερ[ισπΊ]άστου ; it is ‘a deed of indemnification,
distinguished by the formula ἀπερίσπαστον παρέξεσθαι or an
equivalent phrase” (Edd.)—just as we talk of zzs¢ preus
actions. The specializing of this term for divorce is not
paralleled in our documents, but it was clearly the nearest
word to use to represent the Hebrew phrase. See also
Wilcken Archiv iv. p. 456.
It may be added that in Coftic Ostraca 72 (ed. Crum),
as translated on p. 13, we find an abbreviation of ἀποστά-
σιον used with reference to ‘‘a deed of divorce” in an
episcopal circular.
The editors remark,
ἀποστέλλω.
The verb is common in the sense of mz¢¢o. Thus P Par
32°° (B.c. 152) (= Witkowski?, p. 68) Καβάτοκον δ᾽ ἐπιτηρῶ,
ἂν κατα[π]λῇ, ἀποστεῖλαί σοι, P Oxy IV. 744° (B.C. 1)
(= Selections, p. 33) ἐὰν εὐθὺς ὀψώνιον λάβωμεν ἀποστελῶ
᾽ ,
ATTOOTEPC@
σε ἄνω, “Sas soon as we receive wages I will send them up
to you,” and P Oxy I. 8738 (a.p. 342) ἀπαντῆσαι ἅμα τοῖς
εἰς τοῦτον ἀποσταλῖ[σ]ι [ὀϊφίφικιαλίοις), “to proceed with
the officers sent for this purpose,” which may illustrate
the frequent NT sense of ‘‘commissioning,” e. g. Mt 112°,
13%, Jn 2077, Rev 1. So BGU IV. 1141" (c. B.c. 13)
ἐρώτα ods ἀπέσταλκας καθ᾽ ἕκαστον εἶδος, and in passive
CPHerm to1® (ii/A.p. or later, apparently) ἐνγράφω[ς
ἀπεσταλμένος ὑφ᾽ ὑμῶν. “Τὸ send for” something is
ἀ. ἐπί c. acc. in P Flor II. 1268 (a.p. 254) ἐπεὶ αὔριον
αὐτοὺς βούλομαι ἀποστεῖλαι εἰς Βερνεικίδα ἐπὶ τὸν σῖτον.
Cc fe 2 vetsighe 174 (iii/B.C.) ἀποσταλεὶς ἐπὶ τὴν θήραν τῶν
ἐλεφάντων τόδε δεύτερον.
For ἀποστέλλω = vescribo, see P Par οὐ ἢ (B.c. 154)
(= Witkowski 5, p. 78) ἀπόστιλόν μοι, πόσον ἔχει Τ͵ετευσο-
ράπιος καὶ ἀπὸ ποίου χρόνου, P Oxy IV. γ4251 (B.c. 2)
ἀπόστειλόν μ[ο]. πόσας δέσμας παρείληφας, “‘send me
word how many bundles you have received” (Edd.).
For the possibility that in Ac γ5 ἀποστείλω NABCDE
is not a hortatory conjunctive (cf. Kiihner-Gerth p. 219),
but a present indicative, see Thumb Ae//ex. p. 18, where
reference is made to a present form στείλω in the Pontic
dialect. The form ἀφέσταλκα (e¢ sz.) may be seen in the
Kowy: Meyer G7. 326 gives five inscriptions containing it—
add OG/S 596 (B.c. 311—letter of Antigonus to Scepsians),
ὦ. 6% (their reply), and J/agz 46°, 87° (after B.C. 159).
It does not seem impossible, despite the late date of its
appearance, that this form should be the survival of the
original ἔστ. (for σεστ.).
ἀποστεοέω.
In the Cnidian defixio, δν1 814°, we find τοὺς λαβόντας
mapa A. παραθή[καν] καὶ μὴ ἀποδιδόντας ad[A]’ ἀποστε-
ροῦντας : this brings together correlate verbs. ΤῈαραθήκην
&. will answer to the phrase in Pliny’s letter to Trajan (967)
on the Christians’ oath ‘‘ne depositum appellati abnegarent.”
C. H. Turner (/7S xi. p- 19 n.%) notes that in Mk 10%%
reads ‘“‘ne abnegaveris,” and ac ‘‘non abnegabis,” which he
regards as the key to the formula in Pliny. For a. absolute,
as in Mk ἃ c. and 1 Cor 7°, ef. the petition of the Serapeum
Twins P Par 26% (p.c. 163-2) (= Selections, p. 17) ἕτεροι
τῶν ἐκ τοῦ ᾿Ασκληπιείου ὄντες πρὸς χειρισμοῖς, Tap’ ὧν
ἔθος ἐστὶν ἡμᾶς τὰ δέοντα κομίζεσθαι, ἀποστεροῦσιν, ‘others
connected with the Asclepieum in the administration, from
whom it is usual for us to receive what we need, are defraud-
ing.” It is construed with an acc., as I Gorn Ὁ. τὴ ἘΣ Par
313 (ii/B.c.) ἀποστεροῦντες [ἡμ]ᾶς : ε΄. P Oxy II. 237.122
(A.D. 186) τῆς ὑπολειπομένης ἐμοὶ κατοχὴν τῆς οὐσίας ἵνα
μ᾽ αὐτὴν ἀποστῆται (/. -στερῆ-) “ἃ desire to deprive me of
the right which I retain over the property” (Edd.). For
the more normal constr. c.‘acc. pers. and gen. rei, see
BGU IV. τοραῖν 18 (iv/v A.D.) ποίας δὲ ἔσχεν ἐνθυμήσεις τὸν
ἤδη κληθέντα (for κλιθέντα “‘ lying dead”) καὶ THs ἐσχάτης
ἐλπίδας (1 -ος, of sepulture) ἀποστε[ρ]ῆσαι; P Kyl II.
11428 (c. A.D. 280) οἰκίωται δὲ τῷ προκειμένῳ Σ. [ἐμὲ τὴν
χήρα]ν μετὰ νηπίων τέκνων ἀεὶ ἀποστερεῖν, 20. 161° (A.D.
194) βουλόμενοι ἀποστερέσαι τῶν ἐμῶν. ‘The simplex occurs
in the earliest dated papyrus, P Eleph 17 (B.c. 311-0) (=
Selections, p. 3) στερέσθω Sp προσηνέγκατο πάντων. For
the subst. see P Oxy I. 712° (a.p. 303) ἐπὶ ἀποστερέσι TH
ἡμετέρᾳ, ‘to my detriment” (Edd.).
’ ,
αποστολὴ i
ἀποστολή.
P Tebt I. 112®(an account—B.c. 112) ὄψου εἰς ἀποστολὴν
Μουσαίωι ρξ, P Oxy IV. 73612 (c. A.D. 1) μύρου eis ἀπο-
στολὴν ταφῆς θυγατρὸς Φνᾶς, ‘perfume for the despatch
of the mummy of the daughter of Phna;” and from the
inscriptions δον. 92429 (end of iii/B.c.) ἐπὶ] Tat ἀποστολᾶι
τοῦ ἀνδρός, 7). 92G% (?B.c. 139), 7. 210% (iii/B.C.) τῶν
χρημάτων συναγωγῆς te kal ἀποστίολῆς. It is thus the
nomen actionts of ἀποστέλλω.
ἀπόστολος.
It is not easy to point to an adequate parallel for the NT
usage of this important word, but it may be noted that in
Herod. i. 21 (cf. v. 38) it is found = ‘‘ messenger,” ‘‘ envoy,”
and with the same meaning in LXX 3 Regn 14° A ἐγώ εἰμι
ἀπόστολος πρὸς σὲ σκληρός, cf. Symm. Isai 18%. Reference
may also be made to the interesting fragment in P Par
p- 411 f. (B.c. 191), where, if we can accept the editor's
restoration of the missing letters, we read of a public official
who had sent to a delinquent a messenger bearing the orders
he had disregarded—erec|tadkétwy ἡμῶν πρός σε τὸν
ἀπίόστολον]. Cf. also a lexical extract cited by Nageli,
Pp. 23, ὃ ἐκπεμπόμενος μετὰ στρατιᾶς καὶ παρασκευῆς ἀπό-
στολος καλεῖται : this is interesting as being coloured with
the association found in Attic, though applied to a person.
Apart from its use in Attic inscriptions, as Sy// 153
(B.C. 325) = ‘‘fleet,” ‘‘naval expedition,” ἀπόστολος is
used for a ‘‘ship” in P Oxy III. 522 (ii/a.p.). In this
document (cf. also P Tebt IT. 486, ii/iii A.D.), which is
an account of the expenses of corn-transport, it is of interest
to notice that each ἀπόστολος is known by the name of its
owner, e.g. λόγος ἀποστόλου Τριαδέλφου, ‘‘account—for
the ship of Triadelphus.” In P Oxy IX. 119728 (A.D. 211) a
different sense is required—oméray ta ἐξ ἀποστόλων πλοῖα
παραγένηται, where Hunt renders, ‘whenever the boats
collected in accordance with the orders of lading arrive,”
and cites P Amh IT. 138!° (A.D. 326) (as amended by Mitteis,
Chrest. I1., p. 391) ἐϊξ ἀποστόλου τῆς τάξεως, where a
ship-master embarks certain loads ‘‘in accordance with the
bill of lading of the Officium,” also P Lond 256(a)?°(A.D. 15)
(=IL., p. 99) ἀκολούθως τῷ [18 letterslov ἀποστόλῳ, and
CPilerm 611}. (cf. Wilcken Chres¢. I., p. 522) ἐπ[εὶ o]t σοὶ
ἐπίτροποι τοὺς καλο]υμένους ἀποστόλους [. . . .. . δι] ὧν
κελεύειν α[ὐτο]ῖς ἔθος [τὴν] τοῦ σείτου ἐμ[β]ο[λὴν ποιεῖσ)ται
(2. -θαι). In P Oxy X. 125910 (A.D. 211-2) ἐξ ἀποστόλου
τοῦ κρατίστου ἐπιτρόπου τῆς Νέας πόλεως ‘in accordance
with the message of his excellency”’ (Edd.), the noun seems
to be move general ; but the papyrus concerns the shipment
of corn to Alexandria. See further Archiv ili. p. 221 f.
Since in early times the non-specialized and etymological
meaning is found in Herodotus, and the other only in Attic
writers, we see in the NT use the influence of Ionic on the
Kown: cf. Profeg. pp. 37, 81.
ἀποστοματίζω.
We have no citations for this word, which is literary in
classical and post-classical times. The difficulty in Lk 115%
is the factitive sense, gs. ‘to make repeat answers,” for which
the only adequate parallel in Wetstein’s long list is a use of
the passive assigned by Pollux (i. 102) to Plato, = ὑπὸ τῶν
διδασκάλων ἐρωτᾶσθαι τὰ μαθήματα, ὡς ἀπὸ στόματος
0
> ,
OTOTEAE®
λέγειν τὸ αὐτό. It may be added that Grimm’s reference
to ‘‘oropar({o—not extant” is misleading: the verb was
formed directly from ἀπὸ στόματος, just as ἐνωτίζομαι from
ἐν ὠτί, ete.
ἀποστρέφω.
P Leid W*iv- 58 has the prayer Σάραπι. . μὴ ἀποστραφῇς
pe. An amulet, the opening lines of which were published
by Wilcken in Archiv i. 427, and tentatively dated iti/v
A.D., is given in BGU III. 955, Κύριε Σαβαὼθ ἀπό-
στρεψον am’ ἐμοῦ 'οτον (9) νόσον τῆς κεφαλῆς]. That these
should be the only occurrences of so common a word we can
cite from papyri is not a little perplexing. It occurs once in
Syll 38914 (a.p. 129), where Ephesus offers thanks to [ladrian
as ἀποστρέψαντά te καὶ τὸν βλάϊπτοντα τοὺς] λιμένας
ποταμὸν Κάστρον. Its literary record is plentiful, and it
requires nine columns in HR, with nine occurrences in NT,
and a good number in the early patristic writers included
in Goodspeed’s indices. It is also found in Apoc. Peter ὃ
of men who ‘‘pervert” righteousness—amoortpéepovtes τὴν
δικαιοσύνην.
ἀποσύναγωγος
is ““ποῖ found in prof. auth.” (Grimm): it is as naturally
not quotable from our sources. This is of course just the
sort of word that would have to be coined for use in the
Jewish community.
ἀποτάσσομαι.
For the NT meaning ‘‘take leave of,” “" bid farewell to,”
as 2
ἀπέλθῃς πρὸς Χαιρήμονα, ἀνά(βαινε) πρός pe, ἵνα σοι
ἀποτάξομαι, ““τηαγ say goodbye to you,” P Oxy VII. τογοῦδ
(iii/A.p.) Ev8[atpov] αὐτῷ ἀπετάξατο [λ]έγων ὅτι ἐν τῷ
παρόντι οὐ σχολάζομεν ἑτέροις ἐξερχόμενοι, ““ Eudaemon
parted with him, saying, ‘At present we are not at leisure
and are visiting others’ (Ed.). The meaning is stronger in
P Oxy 11. 298% (i/A.p.) ἐπεὶ ἀποτάξασθαι αὐτῷ θέλω, where
the context shows that the idea is “ get rid of.”
The active ἀποτάσσω, which is not found in the NT, is
“to appoint,” as in P Oxy ΠῚ. 47577 (a.p. 182) ἀποτάξαι
ἕνα τῶν περὶ σὲ ὑπηρετῶν εἰς THY Σενέπτα, and in passive P
Fay 1257 (c. B.C. 103) τοὺς ἀποτεταγμένουΞς τῆι κατοικίᾳ
χρηματιστάς, ““1π6 assize-judges appointed for the settle-
ment,” or ‘‘command,” BGU IV. ro61® (B.c. 14) τὴν
ἀποτεταγμένην πρὸς τῆι τηρήσει θυρωρόν, P Fay 207°
(iii/iv A.D.) εἰ ἀποτέτακται τὸν Αὐτοκράτορα ὁρᾶν πᾶσιν
αὐτοῖς... τὰ τῆς βασιλείας διοικοῦντα, ““1Γ they have all
been commanded to watch the Emperor administering the
affairs of his kingdom.”
ἀποτελέω.
The ver occurs P Tebt IT. 276 (ii/iii A.D.), an astrological
document, describing the effects (ἀποτελέσματα) due to the
positions of the planets. Thus ™ Jupiter in conjunction with
Mars (etc.) μεγάλας [βασιλεία]ς Kal ἡγεμονίας ἀποτελεῖ,
‘*makes.” This is in accord with the use in Lk 13%? ἰάσεις
ἀποτελῶ, and also in Jas 115 ἡ δὲ ἁμαρτία ἀποτελεσθεῖσα
ἀποκυεῖ θάνατον, where Hort (ad Δ) has shown that a. is
“fully formed” rather than ‘‘ full-grown.” In PSI ror
(ii/A.D.) ἀποτελεσθῆαι (/. -ναι) yap τὴν κώμην πάλαι ἀπὸ
ἀνδρῶν KL, vuvel δὲ εἰς μόνους κατηντηκέναι ἄνδρας Υ (who
ἀποτίθημι
had emigrated from inability to meet the heavier taxation)
it seems to mean “‘the village once had a full strength of 27
contributors.” (It should be noted that Prof. Hunt, in 7ze
Year’s Work for 1912, p. 135, included this document among
transcriptions which “show signs of inexperience.”)
ἀποτίθημι.
The phrase of Mt 143 (LXX a/.) is found nearly in P
Eleph 12 (B.C. 223-2) γεγράφαμεν . . . τῶι φυλακίτηι . ..
ἀποθέσθαι αὐτοὺς εἰς THY φυλακήν. The label on a mummy,
Preisigke 3553, has ἀποτεθ(ειμένη) following ἔνδον ἐστίν, ““ 15
enclosed within.” In P Flor II. 1252 (A.D. 254) τὰ ἀπο-
τεθέντα γένη ἐν Φιλαγρίδι is “ the goods that were stored at
P.” So P Ryl II. 125*4 (a.p. 28-9) τὰ ὑπὸ τῆς μητρός
μου ἀποτεθειμένα ἐν πυξιδίῳ ἔτι ἀπὸ τοῦ ts [ἔτους) Καίσαρος͵
“certain articles deposited ina little box by my mother as far
back as in the 16th year of Augustus” (Edd.). A weakening
of the sense of the verb is seen in the fourth century P
Oxy I. 120!%; παραμένοντά pot ἄχρις ἂν γνῶ πῶς τὰ κατ᾽
αἰμαὶ ἀποτίθαιται, ““ἴο stay with me until I know the
position of my affairs” (Edd.).
ἀποτίνω.
The verb is very common—P Petr I. τό (2.13 (iii/B.c.) ἐὰν
δὲ μὴ διαγράψω [kal] μὴ παράσχωμαι Td λοιπὸν ἐμφανὲς
ἀποτείσω ἡμιόλιον, P Par 131} (B.c. 157) ἀποτίνειν αὐτὸν
τὴν φερνὴν παραχρῆμα σὺν τῇ ἡμιολίᾳ, P Oxy I. 101%
(lease of land, a.p. 142) ὃ δ᾽ ἂν προσοφειλέσῃ ὁ μεμι-
σθωμένος ἀποτεισάτω μεθ᾽ ἡμιολίας, 26. 1V. 730° (A.D. 130)
al. Inan interesting contract of apprenticeship, P Oxy II.
27527 (A.D. 66) (= Selections, p. 57) the father comes under
a ‘* forfeit” for each day of his son’s absence from work—
ἀϊπο]τεισάτω ἑκάσίτ]ης ἡμέρας ἀργυρίου [δρ]αχμὴν μίαν.
The verb is thus stronger than ἀποδίδωμι, and carries with
it the idea of repayment by way of punishment or fine (cf.
Gradenwitz Zzm/f. i. p. 85 n‘4), a fact which lends emphasis
to its use in Philem?% For the contrast between the two
verbs, see P Gen I. 2174 (ii/B.c.), as restored by Wilcken
Archiv iii. p. 388, ἐὰν δὲ μὴ ἀποδῶι καθὰ γέγραπται,
ἀποτε[ι]σάτω [παραχ]ρῆμα ἡμι[όλιον, cf. BGU I. 190%,
2nd fragment (Domitian), ἐὰν δὲ μὴ ἰσαποδῶι, ἀποτισάτωι
παραχρῆμα μεθ᾽ ἡμιολίας], and a similar use of προσαπο-
τίσω in P Leid C1}.
From the inscriptions cf. A@zbe/ 5092 where a certain
physician of Nicaea records—7roA|A]iv θάλασσαν] καὶ γαῖαν
[π]Ἰερι[νο]στήσας τὸ πίεπρωμένον ὧδ᾽ [amé}rewa, 7. ε. “1
died here,” Sy/Z 737°? (ii/A.D.) of an ἰόβακχος “ fined,” etc.
The word occurs in P Said Khan 14-28 (B.c. 88) ἐὰν [δὲ κ]αὶ 6
Τ᾽ αθάκης ὀλιγωρήσῃ τὴν [ἄμπεϊλον Kal μὴ ποιήσῃ αὐτὴ[ν]
ἔπαφον(9), ἀποτειννυέτω τὸ αὐτὸ ἐπί]τειμον : Radermacher
Gr. p. 81 πῇ mentions ἵέννυμι for ζέω, and ἀποτίνυμι in
Passio Scillitanorum 6.
ἀποτολμάω.
Dittenberger prints the verb in Sy// 80355, but the context
is so mutilated that the citation is at best only probable.
The word has warrant from classical and Hellenistic literature.
ἀποτομία.
A rather curious use of the noun occurs in BGU ΙΝ. τφοϑὲ. 17
(B.C. 27) τ]ὴν ἀποτομίαν τῆς ἀναβάσεως (the inundation of
1 Y Mi
απουσια
the Nile). P Oxy II. 237%! 40 (a.p. 186) παρ᾽ οἷς ἄκρατός
ἐστιν 7 τῶν ν[ὄμων ἀποτομ[(]α, ‘amongst whom the severity
of the law is untempered” (Edd.). Counsel is pleading a
native statute, admittedly harsh, which he claims was enforced
rigidly: the word does not suggest straining a statute, but
simply exacting its provisions to the full. Wilcken (Archiv
ili. p. 303) compares with this passage BGU IV. 1024.8
(iv/v A.D.—a collection of judgements in capital cases), where
he reads évépicas λανθάνειν τὴ]ν νόμων (he would emend
τῶν Vv.) ἀπο[τ]ομίαν καὶ τὴν τοῦ δικάζοντος ἐξουσίαν. Cf.
Plutarch De /éderis educ. 18 (p. 13D) δεῖ τοὺς πατέρας τὴν
TOV ἐπιτιμημάτων ἀποτομίαν TH πρᾳότητι μιγνύναι. A
further literary citation may illustrate the harsher side of the
word—Demetrius De Z/oc. 292 (ed. Roberts) kata Φαλάρι-
δος τοῦ τυράννου ἐροῦμεν καὶ τῆς Φαλάριδος ἀποτομίας,
“we shall inveigh against the tyrant Phalaris and
cruelty.”
his
ἀποτόμως.
For the adj. in its literal sense ‘‘ cut off,” cf. an inscription
from Delos BCH xxvii. p. 102"! (B.C. 250) τῶν στροφέων
ἀπότομον μῆκος πήχεων πέντε. In Cayzat III. 360° (Pam-
phylia, Imperial) ὀξέσι σιδηροῖς Kal ἀποτόμοις is believed
to describe regular sharp weapons dealt out to gladiators for
combat, in place of the blunt ones which the d/asé populace
found insufficiently exciting. In Wisd 111° it denotes God’s
retributive purposes towards Egypt, in contrast with His
fatherly attitude to Israel at the Exodus.
ἀποτρέπω.
P Giss I. 205 (ii/a.D.) ἡ ἐπιστολή σου τὴν [μέριμναν
?... ] που ἀπέτρεψεν [. . . 11 15 unfortunate that this solitary
citation for a verb common in literature should have no
reliable context ; but it is something that the word itself
seems clear, and occurs in a woman’s private letter, which
proves it vernacular.
ἀπουσία.
For ἀ. in the NT sense of ‘‘absence” (Phil 213), see
P Amh IT. 1355 (early ii/a.D) μὴ ἀμελεῖν μου ἐν ἀπουσίᾳ
τοιαύτῃ, “᾿ποΐ to forget me in my long absence,” BGU I.
195%8 (A.D. 161) κατα φ]ρονηθεὶς ἐκ τῆς περὶ [τὴ]ν στρατίαν
ἀπουσία [9] pov, 26. 2425 (Commodus) κατὰ τὴν ἐμὴ[ν]
ἀπουσίαν, P Gen I. 34 (a.p. 175-80) κατὰ ἀπουσίαν.
E:]sewhere it is used in the sense of “‘ waste,” ‘‘ deficiency,”
e.g. BGU IV. 1065! (A.D. 97) δώσει ἑκάστου μναϊαίου
[ὑπ]ὲρ ἀπουσίας τετάρτην μίαν, P Oxy X. 1273% (a.p.
260—a marriage contract) τ]ὴν τούτων πάντων τρῖψιν Kal
ἀπουσίαν εἶναι πρὸς τὸν γαμοῦντα “the responsibility for
the wear and loss of all these’’ (Edd.). Cf. the use of the
corresponding verb in Artem. I. 78, ὃ δὲ εἰς τὴν ἑαυτοῦ
θυγατέρα ἀπουσιάσει, cited by Suidas Zex., where ἀπρεπές
is given as a meaning of ἀπόν. ᾿Απουσία was borrowed in
Syriac to express a similar sense, as in the Acts of Thomas
(iii/A.D.), according to Prof. R. H. Kennett (in a letter).
‘The corresponding Greek (Acta Thomae, ed. Tischendorf,
p- 196) has βρῶσιν μηδεμίαν ὅλως ἀπουσίαν ἔχουσαν.
But as late as P Oxy IX. 1223 (late iv/a.p.) διὰ τὴν
ἀπουσίαν Tov yeovxXov 15 still ‘owing to the absence of the
landlord” (Ed.).
=I
bo
ἀποφέρω
ἀποφέρω.
P Par 4933:.- (B.c. 164-58) (= Witkowski?, p. 71) διὰ
τὸ εἰς τὴν πόλιν pe θέλειν δοῦναι ἀπενεγκεῖν. The verb
(= Selections, p. 102 1.), e.g. καλῶς ἐποίησες οὐκ ἀπένηχές
(2. ἀπήνεγκες) pe pet ἐσοῦ εἰς πόλιν, “So kind of you
not to have taken me off with you to town!” For the
verb with the added idea of violence, as Mk 151, see P Oxy
I. 37438 (a.p. 49) (= Selections, p. 50) βούλεται ὀν[ό]ματι
ἐλευθέρου τὸ σωμάτιον ἀπενέγκασθαι, ‘she wishes to (de-
fend herself on the ground) that the foundling was carried
off in virtue of its being freeborn,” BGU I. 227°" (a.v,
114) (= Selections, p. 76) ἀνέβη εἰς τὴν οἰκίαν μου, ἀπενέγκατο
οἰχό(μενοΞ) κίμενον ζεῦγος WeAAlw(v) ἀργυρῶν, ‘he went up
into my house, and carried off with him a pair of silver
bracelets that were lying there”: cf. also P Magd 1° (B.c.
221) κατέσπειραν (τὸν κλῆρον) σησάμωι καὶ σίτωι Kal ἀπε-
νηνεγμένοι εἰσὶν παρὰ πάντα δίκαια. (The editor would
read τὰ δίκαια.) Similarly P Ryl 11. 151} (A.D. 66) κατα-
σπείροντας Kal ἀποφέροντας τὰ περιεσύμεν[α] ἐκ TLovTH]y,
and P Leid Bii-17 (ii/p.c.), where two persons are reported
to have carried some oil off for their own use (ἀπενηνεγμένοι
εἰσίν), BGU IV. 10607 (B.c. 14), a/. Theactive seems to be
used in the same sense in CPHerm 910, but the context is
fragmentary. For the subst. see P Tebt IT. 4248 (late iii/a.D.)
ἴσθι δὲ ὅτι ὀφίλις φόρους καὶ ἀποφορὰς ἑπτὰ ἐτῶν, “let me
tell you that you owe seven years’ rents and dues.” (Edd.)
ἀποφεύγω.
P Ryl IL. γγ39 (a.p. 192) ἀναδεξάμενος τὴν μείζονα ἀρχὴν
οὐκ ὀφείλει τὴν ἐλάττον᾽ ἀποφεύγειν.
ἀποφθέγγομαι
occurs thrice in Vettius Valens, where the editor renders
vaticinari: p. 753} ἐν ἱεροῖς κάτοχοι γίνονται ἀποφθεγ-
γόμενοι ἢ καὶ τῇ διανοίᾳ παραπίπτοντες, 121° ἀποφθεγ-
γομένους ἢ μανιώδεις ἢ προγνωστικοὺς ἀποτελοῦσιν, and 113}
μανιώδεις ἐκστατικοὺς πτωματικοὺς ἀποφθεγγομένους ἀπερ-
yafovrat—he refers to Manetho i, 237. This is an extension
in malam partem of the mantic note which Winer (a/.
Grimm-—Thayer) finds in the verb.
ἀπόχρησις.
One or two instances of the verb ἀποχράομαι may be
cited to illustrate the expressive ἀπόχρησις, which is found
in the Greek Bible only in Col 255. OG/S 6651® (A.D. 49)
ὑπὸ τῶν πλεονεκτικῶς Kal ἀναιδῶς ταῖς ἐξουσίαις ἀποχρω-
μένων = abutentibus: the Prefect Cn. Vergilius Capito issues
an edict against the abuse of the ἀόεγα /egatéo. P Hib I.
527 (c. B.C. 245) κ[αὶ ὥ]ντινων κλήρων ἀποκέχρηνται ταῖς
νομαῖς, “*the holdings in which they have used up the
pastures ” (Edd,).
ἀποχωρέω.
In the interesting census return P Lond 260} (a.p. 72--3)
(ΞΞ 11. p. 51) reference is made to the son of a man who had
acquired the Alexandrian citizenship and ἀποκεχώ eis τῇ
ἰδίαν, ‘‘ had returned to his own country,” who consequently
was to be reckoned as Alexandrian. Cf. P Lond 4438 (B.c.
161) (=I. p. 34) ἀπεχώρουν, and the illiterate P Fay 116°
or
GIT OPEL
(A.D. 104) αἰὰν [ἀπο]χωρῶν πέμσωι πρὸς [σὲ el]va σε
ἀσπάσωμαι, ‘if I leave I will send to you to greet you.”
ἀπρόσκοπος.
In the letter of a slave to her master, P Giss I. 178 ἢ:
(Hadrian) ἠγωνίασα, κύριε, οὐ μετρίως, ἵνα ἀκούσω ὅτι
ἐνώθρευσας, ἀλλὰ χάρις τοῖς θεοῖς πᾶσι ὅτι σε διαφυλάσ-
σουσι ἀπρόσκοπον, the context implies that @. must be
understood in the sense of ‘‘free from hurt or harm.”
So in the same family correspondence, 2. 22° ἀ[ναλ]αμ-
βανούσης σε ἀπρόσίκοπΊἼ]ον kal ἱλαρώτατον. In the same
again, 7d. 791.8 ἵνα μετὰ φιλίας καὶ ἀπροσκόπως ἐξέλθωμεν
ἀπ᾽ αὐτῶν ém ἀγαθῶι “in Freundschaft und ohne Arger
und Anstoss” (Ed.). Under the form ἀπρόσκοπτος, it
is found in the late (apparently heathen) inscription from
Messana, 7GSZ 404 ᾿Ανδρόβιος Λύκιος ναύκληρος ἔζησε
ἀπρόσκοπτος ἔτη ἃς: (see Nageli, p. 43) in the metaphorical
sense of Phil 17° ‘‘ blameless.”
It is clear that we need not be longer concerned with
Grimm’s note, already discounted by Thayer, that the adj.
is ‘‘not found in profane authors.”
ἀπροσωπολήμπτως
naturally does not appear. It is witness only to the firm
hold of πρόσωπον λαμβάνειν as a fern. techn. in the vocabu-
lary of Jews, derived from a literal translation.
ἄπταιστος.
In the lack of other citations this NT ἅπ. elp. (Jude *4)
may be illustrated from M. Aur. ν. 9 τὸ ἄπταιστον Kal
εὔρουν ἐν πᾶσι, ‘the security and happy course of all
things,” which depend on the faculty of understanding and
knowledge. See also 3 Macc 659 6 τῶν πάντων δυνάστης
ἀπταίστους αὐτοὺς ἐρρύσατο ὁμοθυμαδόν.
ἅπτομαι.
The sense of eagerness comes out well in the royal letter to
Attis, priest of Pessinus, OG/S 315°° (B.c. 164-3) μετὰ δὲ
ταῦτα ἐν ἄλλαις καὶ ἄλλαις ἡμέραις ἀεὶ διασκοποῦσιν (for
-otvtwy) ἥπτετο μᾶλλον ἡμῶν, “urged his view upon us.”
In Sy// 8495 (Delphi, B.c. 177-6, in dialect) εἰ δέ τίς κα
ἅπτηται Σωσίχας ἐπὶ καταδουλισμῶι, it means ‘lay hold
of, appropriate.” The active sense of ‘‘kindle,” “set fire
to,” is illustrated by the magical papyrus P Lond 121°
(iii/A.D.) (=I. p. 101) ἅπτε δὲ λιβάνῳ, and appears thrice
in a very illiterate iv/a.D. letter, P Oxy X. 12977? ἀπέστιλά
σοι. . . διὰ Ἴλιτος σφυρίδιον ἕν, ἅψαι αὐτὸν κεῖται (so
7.47) “1 sent you . . by Ilis one basket for you to burn”
(Edd.). The middle occurs in the recently recovered Greek
Acts of the martyr Christina—PSI 27/8 (v/A.D.) εὐχαριστῶ
colt ὁ] πατὴρ τοῦ Kv Iv Xv, μὴ ἐνκατα[λίπῃς pe εἰς] τὸν
αἰῶν[α], ἀλλὰ ἔκίτεινον] τὴν χεῖράν σου καὶ ἅψαι τοῦ πυρὸς
τούτου καὶ σ]βέσον τὸ ἐπ[αναστὰν] ἐπάνω μου, [μ]ήποται
ἐπιχαρῇ Οὐρβανὸς ὁ τύραϊννος em ἐμέ]. The familiar ἅπτε-
σθαι of healing wrought by touch may be illustrated by Sy/Z
803% (iii/B.c.—the Asclepieum at Epidaurus) ἐδόκει αὐτᾶι
. .. τὸν θεὸν &pac[BJat οὗ τᾶ[ς κοιλίας * ἐκ τούτου Tat
᾿Ανδρομάχαι (the suppliant) v[t]ds ἐξ ᾿Αρύββα ἐγίνε[τ]ο
‘The opposite sense occurs in 26. 80478 (2 έαϊεγε, perh. ii/A.D.)
ἥψατο δέ μου (sc. ἡ νόσος) καὶ τῆς δεξιᾶς χιρὸς Kal τοῦ
μαστοῦ. MGr has ἀνάφτω ‘‘kindle,” and the simplex in a
special phrase, ἅψε σβύσε.
᾿Απφία
᾿Απφία.
To the examples from the inscriptions of this Phrygian
proper name given by Lightfoot Co/ossians® p. 306 f. add
Perg Il. 513 ᾿Ιουλίαν ᾿Απφίαν Λικιαννήν, and C. and B.
no. 309 (ii. p. 470—Apamea, pagan) ᾿Απφία ΠΙαπίου μήτηρ.
In /BL xxvii. pt. ii. p. 145 Hatch cites three instances of the
form’ Ad(a from PAS iii. 482, 508, 594 (Pisidia and Phrygia)
In noting that the name is not to be found in the Magnesian
inscriptions Thieme (p. 39) quotes Κα. Buresch Aus Lydien,
Leipzig, 1898, p. 44, to the effect: ‘‘ Der Name (‘Adtas)
gehért einer grossen in W/(est)-Kleinasien und besonders
N(ord)-Lydien sehr verbreiteten Namenfamilie an, deren
Mitglieder mit wa, re, bd, Φ geschrieben erscheinen.” See
also Radermacher Gy. p. 40 n+, who supports from an early
Lycian inscr. the spelling ᾿Αφφία (found in D).
ἀπωθέω
occurs in P Fay 124” (ii/a.p.) ἄνευ νομίμων ἡμᾶς
ἀποθεῖσθαι: the editors render “illegally ousted.” The
compound προσαπωθέω is found in a papyrus of Magdola
(B.c. 221—published in AZéanges Nicole, p. 283) προσαπώ-
σατό pe els THY φυλακήν.
ἀπώλεια.
The weaker sense of a. is illustrated by P Tebt II. 276%
acquired certain possessions ἐξωδιασμὸν αὐτῶν [ποιήσ]εται
καὶ ἀπώλειαν, ‘will spend and lose them” (Edd.). Simi-
larly in a series of nursing-contracts of the time of Augustus
in BGU IV. we find the phrase ἐκτίνειν τὴν ἑκάστου ἀξίαν
πλὴν συμφανοῦς ἀπωλείας, e.g. 1058") (= Chres¢. II. 170),
1106, a/. For the stronger meaning which we associate
with NT usage, cf. the close of an ancient Coptic spell from
the iii/A.D. Paris magical papyrus 224° (= Se/ections, p. 114)
ἔξελθε δαῖμον, ἔπεί σε δεσμεύω δεσμοῖς ἀδαμαντίνοις ἀλύτοις,
καὶ παραδίδωμί σε εἰς τὸ μέλαν χάος ἐν ταῖς ἀπωλίαις, ‘give
you over to black chaos in utter destruction.”
ἄρα.
For εἰ ἄρα, sz forte, as in Mk 115, Ac 855, cf. P Petr II.
13 (19)® (middle of iii/B.c.) (= Witkowski, p. 19) εἰ 8 ἄρα
μὴ ὁρᾶις ὃν δυνατόν, P Hal ri 172 (middle of iii/B.c.),
εἰ δὲ ἄρα δεῖ αὐτοῖς σταθμοὺς δίδοίσθ᾽αι πία]ρὰ τῶν
οἰκονόμων, διδότωσαν α[ὐ]τοῖς τοὺς ἀναγκαίους. See also
P Oxy VII. τογοῦῦ (iii/A.D.) μὴ ἀμελήσῃς μὴ ἄρα ποτὲ
θέλῃς μ[εἸτὰ σ[ο]ῦ [ρ]αείδι τὴν τήρησιν τῆς ὅλης οἰκίας
παραδιδόναι, “do not neglect this, lest indeed you choose
to hand over the keeping of the whole house to Herais”
(Ed.): cf. P Amh 11. 84” (ii/iii A.D.) . . . Jpevos μὴ ἄρα τι
πάθω.
aoa.
The interrogative dpa occurs in a curious interview with
a Roman emperor, P Oxy I. 3315: (late ii/A.p.), where a
condemned man asks who had recalled him, dpa ἡ σύνκλητος
ἢ σὺ ὁ λήσταρχος ; ‘‘ Was it the senate, or you, the arch-
pirate?” (Edd.). For the MGr use of dpa (&paye[s]) in
questions implying doubt (or refusal), see Thumb’s Hanubook,
p- 180 ἢ.
Part I.
apyew
aod.
A sepulchral inscr. from S.W. Phrygia, C. and B. no. 466
(ii. p. 565), which Ramsay thinks Christian, mainly because
of the name Amerimnos, has ἐὰν δέ τις αὐτῶν μὴ φοβηθῇ
τούτων τῶν καταρῶν, τὸ ἀρᾶς δρέπανον εἰσέλθοιτο εἰς τὰς
οἰκήσις αὐτῶν καὶ μηδίναν ἐνκαταλείψετο. Here apa might
represent κατάρα, by the principle illustrated for verbs in
Proleg. p. 115; but this does not apply in the closely similar
no. 563 (Akmonia), where Jewish origin is argued. The
noun may be quoted from a source where no suspicion of
Jewish or Christian influence can come in—the end of the
great inscr. of Antiochus I. of Commagene, OG/S 383%
(i/B.C.), παρανόμων δὲ γνώμηι κατὰ δαιμόνων τιμῆς Kal
χωρὶς ἡμετέρας ἀρᾶς παρὰ θεῶν ἐχθρὰ πάντα: cf. Magn
105°° (ii/B.C.) νόϊμοις γ]ὰρ ἱεροῖς καὶ ἀραῖς καὶ ἐπιτίμοις
ἄνωθεν διεκεκώλζυ)το ἵνα μηθεὶς ἐν τῷ ἱερῷ τοῦ [Διὸς]...
[μ]ήτε ἐννέμῃ κτλ. For ἀρατός see Sy/Z 303'7 (ii/s.c.),
ἀρατὴν ἅμα καὶ σωτήριον [περὶ τῶ]ν ἀπορουμένων ἀεὶ
πίρο]τιθέντες γνώμην.
᾿Αραβία.
For ᾽Α. as the name of an Egyptian nome situated on
the east side of the Nile, see P Lond 4010 (B.c. 116-11)
(=II. p. 14), P Oxy IV. 709° (¢c. A.D. 50). There would
seem to be a reference to an ᾿Αραβία ἄνω in PSI 5614
(A.D. 107), where see the editor’s note.
ἀργέω.
In P Petr Il. 4 (9)* (B.c. 255-4) certain quarrymen
complain νυνὶ δὲ ἀργοῦμεν διὰ τὸ μὴ ἔχειν σώμ[ζα]τα ὥστε
ἀνακαθᾶραι τὴν ἄμμον, “but now we are idle (‘playing’)
for want of slaves to clear away the sand”: cf. 2d. 9 (3)?
(B.C. 241-39), ἐὰν ἀργῶσιν, and 14 (1a)*. Later instances
of the verb are afforded by P Lond 131* (farm-accounts,
A.D. 78) (=I. p. 190 f.), P Oxy IV. 725% (a.p. 183), a
contract of apprenticeship where provision is made that the
apprentice shall have twenty days’ holiday in the year,
ἀργήσει δὲ ὁ παῖς εἰς λόγον ἑορτῶν κατ᾽ ἔτος ἡμέρας εἴκοσι :
εἴ, 2. ἐὰν δὲ πλείονας τούτων ἀργήσῃ, if he exceeds this
number from idleness he is to make it good afterwards,
7b. 1. 1217°% (iii/A.D.) μὴ ἀφῇς αὐτοὺς ἀργῆσε ὅλους, “‘do
not let them be wholly idle,” and P Fay 13115 (iii/iv A.D.)
τὰ ταυρκὰ (1 -ἰκὰ) μὴ ἀργείτωι. Add P Flor I. τοιῦ (late
i/A.D.) ἐὰν ἀργήση[ται 2] εἷς ἐξ ἡμῶν, P Lond 1170 zerso®
(A.D. 258-9) (=III. p. 194) λόγος ἐργατῶν ἀργησάντων,
76. 1173}0 (A.D. 125) (=III. p. 208) αΛ΄ For apy in P
Lond 131 vecfo# (a.D. 78-9) (=I. p. 171) the editor con-
jectures ἀργίζει, or some other variant of ἀργεῖ, in the sense
of ‘‘taking holiday”: cf. Mayser, Gy. p. 84. The absence
of the suggestion implied in our ‘‘idle” is well seen in
P Oxy VIII. 11601 (iii/iv A.D.) διμήνου δὲ ἤργηκα ὧδη, εἰ
μή, ἤμελλα ὑμῖν mae (2.ε. πᾶσι) ἄλλα πέμπιν, where there
is no thought of apology for the two months. The word
may be used of inanimate things, as of ships in P Petr II.
208-1 (B.C. 252) ὅπως . . - μὴ ἀργῆι τὰ πλοῖα, and of a
garden in P Flor II. 2628 (iii/A.D.) ἐπὶ ὁ κῆπος ἀργεῖ : this
is correlate with the use of the causative katapyet in Lk 137.
In MGr the verb means ‘‘delay, come too late,” an easy
development from the idea of ‘‘idling, dawdling” : this might
indeed be taken as corroborative evidence for the connotation
10
°
ἀργος
of blameworthy ‘‘idling” which appears in NT, but not in
our vernacular sources, as noted above.
ἀργός.
The various connotations of the verb appear in its source,
the adj. ἀργός (aFepyds), the opposite of ἐνεργός, ‘‘at
work”). Thus in P Lond 9158 (a census-return of A.D.
160-1) (= III. p. 27) a certain Apollonius is described as
belonging to the ‘‘leisured” class of Memphis (τῶν ἀπὸ
Mépdews ἀργῶν, a ‘practically certain” reading): cf. for
the same description ΒΟῸΣ III. 8335 (A.p. 173-4). In
BGU IV. 1078** (a.p. 39) a man writes to his sister, ἐὰν
λάβω τὰ κερμάμια (Ὁ κεράμια), ὄψομαι τί pe Set ποιεῖν" οὐ
γὰρ ἀργὸν δεῖ με καθῆσθαι. Ῥ Lond 1170 τεγεοῖτ» 488. (see
below) has ὄνος ἃ ἀργός, ‘‘ travelling light,” as against
others with loads. In P Flor I. 1*@ and P Amh II. 97°
(both ii/A.1.) ἐλαιουργίου ἀργοῦ = ‘fan oil-press which is
out of working order”; similarly P Oxy X. 1269%* (early
ii/A.D.) ἑτέρα (sc. κιβωτός) ἀργή “another out of use”
(Edd.). In νι. 533° (iii/A.D.), τὸ ἀργόν is opposed to τὸ
πεφυτευμένον : so 7. 233° (soon after B.C. 229) τῆς χώρας
διὰ] τοὺς πολέμους ἀργοῦ Kal ἀσπόρου οὔϊσης. In MGr
ἀργά = ‘‘too late”: cf. the note on the development of
MGr apy above.
The derived noun ἀργία “holiday” may be seen in P
Petr III. 40 (α)γ- 15, and in a diary of Heroninus, steward
of property at Theadelphia (A.D, 258-9), P Lond 1170
verso*4 ete. (= III. p. 202): against each day of the month
is entered the work done thereon, but we have the roth,
21st, and 24th marked ἀργία. It is open to question whether
this neutral meaning should not be applied in Wisd 133%,
where ἀργίας and ἀνέσεως seem to stand by parallelism alike
for ‘‘leisure”: cf. RV mg. and our note on ἄνεσις. In that
case the workman spends his working hours and the best
parts of the wood in making something useful: the leavings
of the wood are carved into an idol by his “holiday dilig-
ence” and the ‘‘skill of his spare time.” Notice might be
taken of the neat word-play on ἀργὰ... ἔργα in the
context (14°): it recalls Henry Bradshaw’s brilliant and
convincing emendation in 2 Pet 3}, τὰ ἐν αὐτῇ ἔργα « ἀργὰ >
εὑρεθήσεται.
ἀργύρεος.
The adj. in its contracted form (as in 2 Tim 259, Rev 939)
is found in P Lond 191" (an inventory of household furniture,
A.D. 103-17) (= II. p. 265) φύλλια ἀργυρᾶ ὀκτώ: cf. P.
Lond 1245 (iv/v A.D.) (=I. p. 122). Constant associa-
tion with χρυσοῦς produced a mixture of flexion in the fem. :
thus ἀργυρὴ BGU 11. 388 4 ** (jii/iii a.p.), τῆν P Leid W
xxiii 22 (jj/iii A.D.), but χρυσᾶν Rev 118, P Lond 1246
(iv/v A.D.) = I. p. 122). For the uncontracted forms, which
do not seem to occur in the Ptolemaic papyri (Mayser G7. p.
293), see I Esr 67 A τὰ χρυσᾶ καὶ τὰ ἀργύρεα (ἀργυρᾶ B),
and cf. the long British Museum magic papyrus P Lond
121°! (iii/A.D.) (=I. p. 102) ἐπιγραφόμενον ἐπὶ χρυσέου
πετάλου ἢ ἀργυρέου, and OG/S 480° (Ephesus, ii/B.C.)
Αρτεμιν ἀργυρέαν kal εἰκόνας ἀργυρέας δύο. See further
Helbing G7., p. 34 f.
The form ἀργυρικός = ‘‘ of money ” generally is common
both in the papyri and the inscriptions, e.g. P Amh 11. 31°
(B.C. 112) τὴν σιτικὴν μίσθωσιν Kal τὴν ἀργυρικὴν πρόσοδον
74. opyupos
‘rents in corn and taxes in money ” (Edd.), P Grenf I. 211%
(B.C. 126) ὑπάρχοντά μοι πάντα σύμβο(λά) τε σιτικὰ [κα]ὶ
ἀργυίρικά) ““41}1 contracts belonging to me of corn and of
money,” OG/S 90% (the Rosetta stone, B.C. 196) δαπάνας
ἀργυρικάς Te kal σιτικὰς peyddas: cf. BGU 1. 14%)? (a.p.
255) λόγος ἀργυρικὸς λημμάτων Kal ἀναλωμάτων, 16. 151 15
(A.D. 194) πράκτορα ἀργυρικῶν.
ἀργύριον.
In the marriage contract P Eleph 11 (Β.6. 311-10)
(= Selections, p. 3) provision is made that in certain circum-
stances the bridegroom shall repay the bride ἀργυρίου
᾿Αλεξανδρείου (δραχμὰς) A, ‘1000 drachmas of Alexander’s
coinage.” According to the editor, this is ‘‘perhaps the
earliest documentary mention of Alexander’s coinage,” unless
Syll 176 is about two years older. In P Amh II. 405
(ii/B.c.) mention is made of a bribe consisting of ἀργυρίου
σταί(τῆρας) ἢ», ‘eight staters of silver,” by means of which a
certain Epiodorus secured a fresh division of land in the
interests of the temple: of Socnopaeus. For a similar use
of ἀργυρισμός and ἀργυρίζομαι see Wilcken Archiv iv.
Ρ. 174.
ἀργυροκόπος.
For this designation in Ac το 2" (cf. LXX Jud 174, Jer 639)
ΟἹ Demetrius, who was probably master of the guild for the
year, see Ramsay Ολ᾽ 85, p. 128, and cf. an order of pay-
ment of early i/A.D. published by Milne amongst the Hawara
Papyri, Archiv v. p. 382, no. 68, χρημάτισο(ν) "A [.. ]
᾿Απολλωνίου ἀργυροκ[όπῳ], and BGU III. 781*¥-® (i/a.p.)
ἄλλα (sc. πινάκια) ὠτία μὴ ἔχοντα, κατασκενασθέντα ἐν
᾿Αρσινοίτηι διὰ ᾿Απολλωνίου ἀργ[υρο]κόπου, P Giss I. 47%
(Hadrian) Διονυσζου τοῦ ἀργυροκόπου. P Flor I. γι" 59,
P Oxy VIII. 114612, P Lond ο83} (ΞΞ III. p. 229) (all
iv/A.p.), and Sy// 8731 (ἢ συνεργασία τῶν ἀργυροκόπων
καὶ χρυσοχόων) also show it. For ἀργυροκοπεῖον see C/A
11. 476°° (c. B.C. 100).
ἄργυρος.
The distinction between ἄργυρος “5. ver” and ἀργύριον
“< silver used as money,” which in classical Greek has excep-
tions on both sides, is generally observed in NT: ἀργύριον
in 1 Cor 3!2 and ἄργυρος in Mt τοῦ are the only clear excep-
tions. In the papyri ἄργυρος is as rare as ἀργύριον is
ubiquitous. It figures frequently in P Leid X, a very long
document dealing with metallurgical subjects (ili/iv A.D.).
P Par 60 δὲ:33 (c. B.C. 200) has ἀργύρου στατήρων, and BGU
IIT. g92it 52° (B.c. 160) χαλκοῦ πρὸς ἄργυρον, but in P
Lips I. 6427 (iv/a.p.) &(py)vpov (curiously abbreviated) is
“Geld”. Silverasa metal is thus the prevailing sense in the
few occurrences we can report from papyri, while ἀργύριον
for money appears many hundred times. The differentiation
affects a well-known compound in C. and δ. no. 300" (ii.
p. 466—Apamea) ἀργυριοταμιεύσαντα for dpyvpot. There
are sundry derivatives of ἄργυρος, of which we might mention
ἀργυρώνητος, occurring in P Said Khan 178 (B.c. 88) τὴν a.
ἄμπελον, P Lond 1984 (A.D. 169-77) (= II. p. 173), BGU
ΙΝ. 1105 (8.6. 11) καθυβράει Kal τὰς χεῖρας ἐπιφέρων
χρῆται ὡς οὐδὲ ἀργυρῳνήτωι “treats me as he would not
treat a thing he had bought ”—the reading is not certain.
«
>
Αρεοπαγίτης 7
In the LXX the disparity between the frequency of ἄργυρος
and ἀργύριον is just what it is in papyri. In MGr ἄργυρος
is the metal.
᾿Αρεοπαγίτης.
The form ᾿Αρευπαγίτης is found Michel 68753 (end of
ili/B.c.), 76. 8237 (B.C. 220).
ἀρέσκεια.
For the bad sense which prevails in classical writers
(see Lightfoot on Col 119) a new literary citation may be
made from Philodemus (i/B.c.) Ilept κολακείας (in Αἰ λείη.
Mus. li. 623) ἄνευ τῆς τοιαύτης ἀρεσκείας. But P Oxy
IV. 729%4 (A.p. 137) is a close parallel for Paul’s use:
ποι]ήσονται τοὺς ποτισμοὺς τοῦ [κτή]ματος καὶ τῆς καλα-
plelas] πεμπταίους πρὸς ἀρεσκί[αν] τοῦ Σαραπίωνος, “΄ they
shall irrigate the vine-land and the reed-land every fifth day
to the satisfaction of Sarapion” (Edd.). (We spell -ea on
historical grounds, regarding the MSS. as inadequate wit-
nesses for εἰ and u: see Proleg. p. 47). Deissmann BS p.
224 cites an additional witness from an inscription, testifying
with many passages in Philo to a use of ἀρέσκεια in a good
sense—including even a relation towards God—wholly inde-
pendent of NT. We may compare his inscription with a
nearly identical phrase in Priene 1137 (i/B-C.) τελειῶν δ᾽ ὃ
μετὰ ταῦτα χρόνος ἐθεωρεῖτο πρὸς τὴν εἰς τὸ πλῆθος]
ἀρέσκειαν.
ἀρέσκω.
For the idea of service in the interests of others which
underlies several of the NT occurrences of this verb
(« Th 25, Rom 15, 1 Cor 10%), we may compare its use
in monumental inscriptions to describe those who have
proved themselves of use to the commonwealth, as OG/S
641 (A.D. 246-7) ᾿Ιούλιον Αὐρήλιον. . . οἱ σὺν αὐτῷ
κατελθόντες . . . ἀνέστησαν ἀρέσαντα αὑτοῖς, τειμῆς χάριν,
ib. 646135 (iii/A.p.) Σεπτίμ[ιον Οὐορώδην] . . . ἀναλώσαντα
καὶ ἀρέσαντα τῇ τε αὐτῇ βουλῇ καὶ τῷ δήμῳ. For ἃ wider
sense see the interesting petition of a Jew of Alexandria in
the 26th year of Augustus, who, after describing himself as
μεταλαβὼν καθ᾽ ὃ δυνατὸν καὶ τῷ πατρὶ [τῆ]ς ἀρεσκούσης
παιδείας, goes on to state that he runs the risk τῆς ἰδίας
πατρίδος στερηθῆναι (BGU IV. 1140°*), In PSI 94°
(ii/A.p.) a woman writes gratefully ὅτι ἤρεσε καὶ τῷ παιδὶ ἡ
ποδίς, καὶ προσεδρεύει is τὰ μαθήματα: cf. BGU IV. 11417*
(Aug.) ὡς δοῦλος ἐπ᾽ ἐλευθερίᾳ θέλει ἀρέσαι οὕτω κἀγὼ τὴν
φιλίαν σου θέλων ἄμεμπτίον] ἐματὸν ἐτήρησα. In P Oxy
VIII. 115325 (i/A.p.) a man sends his son ἃ piece of fabric,
telling him to show it to a third man and write as to the
colour, ἐὰν αὐτῷ ἀρέσκῃ. Similarly in P Giss I. 207 \ii/a.p.)
ὁποῖον δέ σοι χρῶ[μ]α ἀρέσκει, [δήλω]σον δι᾿ ἐπι[σἸ]τολῆς
ἢ μεικρὸν ἔρ[γο]ν αὐτοῦ π[έμψο]ν---α woman is writing to
her husband about some wool she is working for him.
(Ought we perhaps to supplement ἔρ[ιο]ν from the previous
line, instead of ép[yo]v, ‘‘a little wool of that (colour) *’?)
The same lady’s mother writes to the husband in 2213
ταῦτα Kal θεοῖς [ἀρέ]σκε[ι}, but then unfortunately becomes
illegible, though a small space suggests to the editor that the
sentence ends there: in that case ταῦτα is her earnest wish
to see her son-in-law safe home. The verb remains in the
Or
antes
vernacular to-day with meaning unchanged, but (normally)
a less irregular present ἀρέζω.
ἀρεστός.
The adj. is very common. P Hib I. 514 (p.c. 245)
πριάμενος λάμβανε ἀρεστὰς τ[ι]μῶν ὑπογεγραμμένων,
“ἐδοσερί, if satisfactory, and buy at the prices below
written” (Edd.). P Grenf II. 2414 (B.c. 105) παρεχέσθω
(sc. τὸν οἶνον) μόνιμον Kal ἀρεστὸν ἕως ᾿Αθὺρ a, “wine that
will keep and be satisfactory till Athyr Ist.” P Ambh II.
488 (B.C. 106) χορηγοῦντες κενώματα ἀρεστά, ““ providing
acceptable vessels” (Edd.). In P Tebt II. 34217 (late
ii/A.D.) a pottery is described as λίθοις ἀρεστοῖς ἐξηρτι-
σί(μένον), “‘newly fitted with stones in good order”: so 33,3
Cf. Syl 522%? (iii/B.c.) οἴνο[υ] παρέχειν ἀρεστόν, and for the
adverb A/ichel 45615 ™ (ii/B.c.) ἀποδεδείχασιν of ἐπιμεληταὶ
τῆι βουλ[ῆι] συντετελεσμένα πάντα τὰ ἔργα ἀρεστῶς, BGU
IV. 11197! (B.C. 5) τὰ προσήκοντα ἔργα πάντα καθ᾽ ὥρα[ν]
καὶ κατὰ καιρὸν ἀρεστῶς. The collocation of εὐάρεστος
and δόκιμος in Kom 1475 is closely paralleled in P Amh
II. 898 (A.D. 121) τὸ (2. Tov) δὲ ἀργυρικὸν φόρον δόκιμον
ἄριστον (1. ἀρεστόν), if the editors’ certain emendation be
accepted. So P Flor I. τῇ (A.D. 153) ἀργύριον δόκιμον
νομειτευόμενον ἀρεστόν: P Lond 938° (A.v. 225) (=III.
5
| Ρ- 150), αἰ.
“Αρέτας.
The form ‘Apéras (for rough breathing see WH 7»ν7.3
Ρ- 313) instead of “Apé8as may, as Deissmann (AS p. 183 f.),
following Schiirer Geschichte i. p. 738, has suggested, be due
to a desire to Hellenize the barbaric name by assimilation to
ἀρετή.
ἀρετή.
The limitation of this word to four occurrences in NT—
and two of them in 2 Pet—may possibly be connected with
the very width of its significance in non-Christian ethics :
it had not precision enough for large use in Christian lan-
guage. If Brugmann is right in connecting it with ἀρέ-σκω
Kurzgef. vergl. Gr. p. 519), this vagueness was there from
the first. Our ‘“‘ virtue” is too narrow for a word which had
nearly all the forces of our adj. ‘‘ good”’: cf. Prof. G. Murray,
Greek Epic, p. 57. Some ΚΚοινή instances may be quoted.
P Hib I. 1585 8. (a rhetorical exercise, about B.c. 280-40) :
the younger men are exhorted to employ their hodies
εὐκαίρως τὴν ἀπόδειξιν ποιησαμένους τῆς αὐτῶν ἀρετῆς, “in
a timely display of their prowess” (Edd.) In the ordinance
of Ptolemy Euergetes II., P. Tebt I. 516° (8.6. 118), certain
officials are warned not τὴν ἐν ἀρετῆι κειμένην βα(σιλικὴν)
γῆν παραιρεῖσθαι τῶν γει. ἱργῶν) μηδὲ ἐπὶ ἐγλογῆι γεωργεῖν,
“to take the richest Crown land from the cultivators by
fraud or cultivate it at choice.” The editors quote Hesy-
chius ἀρετῶσιν " ἀρεταίνωσιν, εὐδαιμονῶσιν, ἐν ἀρετῇ ὦσιν.
It is thus possible that we have here earlier evidence for
ἀρεταί = /audes in the LXX (see Deissmann BS p. 95f.,
Hort 7 Pet p. 128 f.), as if “land in esteem.” The other new
meaning brought out by Deissmann (zéé sepa) ‘‘ manifestation
of power” (as 2 Pet 18) may also be further illustrated.
Thus in Sy// 784? (iv/B.c.) ᾿Αθηνάαι Μένεια ἀνέθηκεν ὄψιν
ἰδοῦσα ἀρετὴν τῆς θεοῦ, Dittenberger quotes with approval
Foucart’s definition of ἀρετή as signifying ‘‘ vim divinam
ἀρὴν ͵
quae mirabilem in modum hominibus laborantibus salutem
afferret.” Cf. 2, 806% (Crete, early Empire) πλείονας
Gpeta[s τοῦ θεοῦ] and 74. 807° (c. ii/A.D.) where after a
miraculous restoration of a blind man the people rejoice ὅτι
ζῶσαι ἀρεταὶ ἐγένοντο ἐπὶ τοῦ Σεβαστοῦ ἡμῶν ᾿Αντωνείνου.
There is suggestive force in this rejoicing of the pagan crowd
to find that *‘ powers” of Asclepios were still ‘‘alive” in
those dark days.
A few miscellaneous references may be added. With the
list of virtues in 2 Pet 1°f, cf. OGZS 438®® (i/B.c.) ἄνδρα
ἀγαθὸν γενόμενον καὶ διενένκαντα πίστει καὶ ἀρετῇ Kal
δ[ικ]αιοσύνῃ καὶ εὐσεβείαι καὶ περὶ το(ῦ κ)ο(ι)ν[οὔἹ] συν-
φέροντος τὴν πλείστ[η]ν εἰσενηνεγμένον σπουδήν (see BS
p- 360ff, ZLAZ p. 322). In the invitation to celebrate
Hadrian’s accession to the Imperial throne, the new Emperor
is described as one ὧι πάντα δοῦλα [δι ἀρετὴν κ[αὶ] πατρὸς
τύχην θεοῦ (Ρ Giss I. 357). A sepulchral epigram from
Hermupolis (PSI 17%, iii/A.p.) begins—[O]¥ yap ἐν ἀνθρώ-
ποισιν ἐὼν ἐβάδιζεν ἐκείνην τὴν ὁδὸν ἣν ἀρετῆς οὐκ ἐκάθηρε
θέμις. And in the later papyri the word is frequent as a
title of courtesy, e.g. P Oxy I. 604 (A.D. 323) ἀκολούθως
τοῖς κελευσθῖσι ὑπὸ τῆς ἀρετῆς τοῦ κυρίου pov διασημοτάτου
ἡγεμόνος Σιαβινιανοῦ, 74, 7111.18 (A.p. 303) εἴ σου δόξειεν τῇ
ἀρετῇ : cf. P Lips I. goii-2.iii 918 ‘iv/y a.p.), P Grenf II.
go" (vi/A.D.) a’. The same usage is found in Jos. Av/t. xii.
53: cf. our “ Excellency.”
ἀρήν.
Of the nominative of this word (ξαρήν, declined accord-
ing to the primitive model still normal in Sanskrit, and
traced in κύων κυνός, caro carnis, etc.), we have no occur-
rences except in early times (Attic, Coan and Cretan inscrip-
tions): see Searles, Lexicograthical Study (Chicago, 1808),
p- 21. The oblique cases, although there is only one occur-
rence inthe NT (Lk τοῦ ἄρνας), are by no means obsolete
in the Kow#: thus ἀρνός P Tebt I. 1178° (B.c. 99), and
even P Lond 125 versu* (magical, v/A.D.) (=I. p. 123)
αἵματι ἀ[ρ]νὸς μέλανος ; ἄρνες P Hib I. 32! (B.c, 246) :
ἄρν(ασι) P Amh IT. 735 (A.D. 129-30) ; ἄρνας BGU TI. 1338
(ii/a.D.), PSI 40% (a.p. 129), P Oxy I. 742 ete. (a.m, 116) ;
PSI 568 (A.p. 107) ἄρνες, and so P Hawara 3228 (Antoninus)
(in Archiv v. p. 394). Mayser’s instance from P Magd 214
must be dropped: see the new edition. Aazlel 103858
(Attalia, an oracle of Cybele) ὡ]ς dpva[s] κα[τ]έχουσι λύκοι :
ef. Lk 10%. The replacing of this irregular noun by the only
formally diminutive ἀρνίον is normal. The distinction in
use between this word and ἀμνός seems beyond our power to
trace: van Herwerden (s.v. ἀρήν) cites a grammarian who
makes this a lamb less than a year old, ἀμνός one over
a year.
ἀριθμέω.
The ordinary use of the verb is for ‘“‘payment”: cf.
P Giss 1. 85 (A.D. 119) τὴϊν συμ]φωνηθεῖαν (1. -σαν) τιμὴν
τῷ ᾿Απολλωνίῳ ἀρ[ιθ]μήσας, 1 Oxy IIT. 486% (a.p. 131)
ἀριθμήσασα τιμὴν αὐτῶν, P Lille 1. 34 (ifter B.c. 240)
καλῶς ποι(ήσεις) [συ]ντάξας ἀρ[ι]θμῆσαι ἡμῖν τὸ γινόμενον
ὀψώνιον] τοῦ «Λωίο[υ μ]ηνός, α΄. In P Leid ΟἹ 19 (p, 118)
(the dream of Ptolemaeus, ii/B.C.) οἴομαι ἀρειθμεῖν με seems
to refer to ‘‘counting” days: ten lines higher the verb
means ‘*pay.” BGU II. 6205 (ii/A.D.) ἠριθμήθημεϊν has a
ἀριστερός
lacuna following, but has reference apparently to numeration.
The subst. ἀρίθμησις occurs in P Kyl 11. 9915 (iii/A.D.)
διαγράψω... ταῖς εἰθισμέναις ἀριθμήσεσιν ‘in the customary
instalments” (Edd.). It is common in the phrase εἰς ἀρίθμησιν
μηνός, as BGU I. 25%, 41° (both ii/iii A.p.), Precsigke 1090°
(ostracon, A.D. 161). There is a further derivative ἀριθμητι-
κός : Wilcken (Osér. i. p. 351, cf. Archiv iv. p. 174) makes
τὸ ἀ. an impost for the maintenance of the ἀριθμηταί, but
GH (P Tebt II. p. 197) regard it rather as a tax on land:
cf. BGU I. 236%, 3307 (both ii/a.p.). It is MGr, as is
ἀριθμός. We may take the opportunity of noting the
remarkable parallel to Mt 10%°, Lk 127 in the new fragment
of Alcaeus (vii/vi B.c.), P Oxy X. 1233, fr. 81° . .Js mapa
μοῖραν Alos οὐδὲ τριχί . . (see the note).
ἀριθμός.
P Petr IT. 1613. (middle 111,..6.) (= Witkowski®, p. 12)
ἠκούσαμεν ἀριθμὸν ἔσεσθαι ἐκ τῶν ᾿Αρσινοε[ίω]ν, P Gen I.
1622 (A.D. 207) τοὶ τούτου ἀδελφοὶ ὄντες τὸν ἀριθμὸν πέντε.
For the LXX ἀριθμῷ = ‘‘few” in Num 929, Ezek 1216
(Thackeray, Ο. 7. Gram. p. 39), cf. P Oxy IV. 7427 (B.c. 2)
(= Witkowski’, p. 128) παράδος δέ τινι τῶν φίλων ἀριθμῳ
αὐτάς (sc. δεσμάς), ‘deliver a few of them,” rather than
‘‘deliver them accurately counted” (as Wilcken αὐ. Wit-
kowski). But note the combination in P Oxy X. 1270%6
(A.D. 159) ἀριθμῷ πλήρϊεις : so 20. 127374 (A.D. 260) with
ἀριθμοῦ, and 126129 (A.p, 325). Another use appears in BGU
IV. 108525 (A.D. 171) where P. M. Meyer restores περὶ τῶν...
ἀρι]θμῷ τριάκοντα ἔντυχε τῷ στρατηγῷ] : ἀριθμῷ is ““α kind
of rubric ”—‘‘ heading πο. 30,” or the like. ΟΟ15. 266°
(iii/B.c). ὑπὲρ τῶν τὸν ἀριθμὸν ἀποδόντων τὸν κύριον, ‘as
regards those who had completed the fixed number of years.”
It may be worth while to call attention to Wessely’s paper on
Gnostic numbers in the 4/z/¢hezJungen of the Rainer Collection
1.1. p. 113 ff.: thus 99 is the ἀριθμός of ἀμήν (a + p+ ἡ Ἐν --
99) and the mystic ᾿Αβρασάξ is the number of the year, since
its letters numerically total 365 (see P Leid W*¥-%). For
the application of this principle to the ‘‘ nuniber” of the Beast
(Rev 1318), with illustrations from Greek graffit2 from Pompeii
(so before A.D. 79), see Deissmann LAZ p. 276f.: one of
them is φιλῶ ἧς ἀριθμὸς dpe, “1 love her whose number is
545.” The case for a Greek rather than a Hebrew gematria
in a Greek book is undeniably strong. Deissmann, /.c. refers
to the dictionaries under todos. We may cite from
Cagnat IV. 7437 (= C. and B. no. 232—a metrical epitaph
by a Jew of the time of Alexander Severus) a good instance
of the gematria in Greek—todynpos δυσὶ τούτοις Γάιος ὡς
ἅγιος ὡς ἀγαθὸς προλέγω : both adjectives total 284, agree-
ing with the number of his own name.
ἀριστερός.
For the phrase ἐξ ἀριστερῶν (as Lk 2535} cf. P Ryl IT.
15347 (A.D. 138-61), BGU I. 8657 (ii/a.v.), P Gen I. 434
(A.D. 226). The adj., it need hardly be said, is very common
in the personal descriptions of appellants, witnesses, etc., in
legal documents. Cf. also for the sake of the curious side-
light which it throws upon the daily life of Arsinoe the com-
plaint which a woman lodges against Petechon, the male
attendant in the women’s baths, that he threw hot water over
her and κατέκαυσεν τήν τε κοιλίαν Kal τὸν ἀριστερὸν μηρὸν
,
᾿Αριστόβουλος
ἕως τοῦ γόνατος (P Magd 33 recto’, B.c. 221). The adj. is
sull in use.
᾿Αριστόβουλος.
A widely spread name: cf. Michel 3725 (Leros, ii/B.c.),
7b. 59429 (Delos, B.C. 279), Magn 3044, Priene 313°.
ἄριστον.
P Oxy III. 51917 (ii/A.D.) παιδίοις ἀρίστου ὀβί(ολοὶ) > is
presumably the account of a meal, which from the price was
probably a light one! So 26. 1V.736*8 (c. A.D. 1) πράσων
ἀρίστῳ γερδί(ου) (ὀβολός) ‘leeks for the weaver’s breakfast ”
(Edd.). P Tebt I. 112 introd.?? (B.c. 112) ἀρίστου σὺν
᾿“Ἡλιοδώ(ρωι) ᾿Αθηί ) K, 26. 1τ688 (late ii/B.c.) σῦκα ἐπὶ
ἀρίστου t. A more considerable meal seems intended in
P Tebt I. 1208 (i/B.c.) els τὸ Ἰσιῆν τοῦ ἀρίστ[ο]υ te—it
was a repast in the temple of Isis. 20. 121% (i/B.c.) ὄψου
ἔπ᾽ ἀρίστῳ —. We have not noticed the verb ἀριστάω.
GQXETOS.
To the occurrences of this rare word we can now add
BGU I. 33° (ii/iii A.D.) περὶ τῶν λοιπῶν] ἔργων σου ἀρκετὸς
y[elvod. We seem to have the adverb in the mutilated
conclusion of BGU II. 5314-24 (ii/a.p.) ἐὰν δὲ. ol |
apkeros [ἔϊχηι [. .- . Vettius Valens, p. 304%, has καὶ ἣν
ἀρκετὸν κατὰ τοὺς λοιποὺς ἐᾶσαι. Aaibel Praef. 288c\°
shows ἀρκετὰ tpt[—these three deaths suffice: the god is
entreated to be satisfied. (The word is MGr.)
ἀρκέω.
For an impersonal use of ἀρκέω, as in Jn 145, see Τ
Lond 9641* (ii/iii A.D.) (= III. p. 212) λαβὼν κοτύλας
τ[όϊσας φακῶν ἵνα ἀρκέσ[ῃ] ἡ[μ]ῖν, and cf. the late P Oxy I.
1311! (vi/vii A.D.) where, with reference to a disputed in-
heritance, it is stated that a father bequeathed half an acre
of his land to a son, saying that it ‘‘is enough” for him—
ὅτι ἀρκεῖ αὐτῷ Td ἡμιαρούριον. For the middle and passive,
cf. P Giss I. 6815 8. (ii/A.D.) ἠγόρασα yap ἐνθάδε τριακοσίων
δραχμῶν κ[α]ὶ οὐκ ἀρκεῖται, and P Goodsp 5% (ii/A.D.)
ἀρκουμένων ἡμῶν τῇδε τῇ διαστολ(ῇ) with the simple
dative, as Lk 315: so P Lips I. 334 (a.p. 368) Νεμεσίλλᾳν
καὶ Διονυϊσίαν] ἀρκεσθῆναι προ[ι]ξεὲὲ β[ο]υλόμενος, CP
Herm 91 οὐδὲ τούτοις ἀρκεσθέντες, αἰ. It has ἐπί ᾽ς 3 Jn!)
in P Lond 451" (B.c, 160-59) (= I. p. 36) οὐκ ἀρκεσθέντες
ἐφ᾽ ols ἦσαν διαπεπραγμένοι, and P Tor I. 111:18 (p.c. 116)
(= Carest II. p. 32) οὐκ ἀρκεσθέντες δὲ ἐπὶ τῶι ἐνοικεῖν ἐν
τῆι ἐμῆι οἰκίαι, ἀλλὰ καὶ κτλ. (indic.). Add P Amh 11. γγ,}9
(A.D. 139) πλείσίτ]α[ιἰς πληγαῖς pe ἠκίσατο, καὶ μὴ
ἀρκεσθε[λ]ς ἐπή[ν]εγκέ μοι KTA., P Ryl 11. 145}9 (Α.Ὁ. 38) ἔτι
καὶ μὴ ἀρκ[εσ]θεὶς κτλ., ‘not content with heaping insults
on my dependants,” etc. (Edd.) (following a present pte.),
P Oxy I. 114" (ii/ili A.D.) ἐὰν οὖν μὴ ἀρκεσθῇ τὸ κέρμα, ‘if
the cash is not sufficient.” With the last citation under
ἀρκετός cf. Aaibe/ 4137 ἄρκεο μοῖρα θανόντι νέω[ι].
ἄρκτος.
“Apxos for ἄρκτος, as in Rev 1535 (cf. τ Regn 1735) is found
in the later inscriptions, as in a Praenestine mosaic, 7GS7
1302 (= C/G 111. 61316) (time of Hadrian ?) : cf. 74. 2325,
2328, 2334. The still more contracted ἄρξ occurs in the
~I
τὶ
« ,
apj.os
Silko inscription OG/ZS 20117 (vi/A.D.), ἐγὼ yap els κάτω
μέρη λέων εἰμί, kal εἰς ἄνω μέρη ἄρξ εἰμί : where see Dit-
tenberger’s note. MGr ἀρκούδα ‘‘she-bear,” as Thumb
remarks, owes its origin to this by-form: he also (Hazdb.
Ῥ. 320) gives ἄρκος as current in Pontus.
ἅρμα.
P Petr. II. 25(a)® εἰς ἅρματα τὰ ἀκολουθοῦντα αὐτῶι.
OGTS 5331 (i/B.C.) ἁρμάτων καὶ κελ[ή] τ)ων. A/agn 127"
(i/B.c.) ἅρματι τελείωι. A half-literary citation from P
Giss I. 3 may be permitted in view of the interest of the
document, which is a call to celebrate the accession of
Hadrian. The sun-god Phcebus Apollo is the speaker, and
announces himself as having just come from accompanying
Trajan on high in his white-horsed chariot—
“Ἄρματι λευκοπώλωι ἄρτι Τραϊαν[ῶι]
συνανατείλας ἥκω σοι, ὦ δῆμ[ε],
οὐκ ἄγνωστος Φοῖβος θεὸς ἄνα-
κτα καινὸν ᾿Αδριανὸν ἀγγελῶν].
ἁρμόζω.
We tave found no direct parallel ἴῃ the Κ οινή to the use of
ἡρμοσάμην in 2 Cor 117, where the middle is probably used
purposely to bring out the Apostle’s deep Zersonal interest
in this spiritual προμνηστική (see Pro/eg. p. 160) ; but the
use of μνηστεύεσθαι in P Flor I. 364 (iv/a.p. zit.) of a
mother making a match (μνηστευσαμένου pov) for her son
with a cousin, is essentially on the same lines. In P Oxy VI,
906? (a deed of divorce, ii/iii A.D.) it is provided that the
separating parties shall be free to marry as they choose
without incurring any penalty—dé1d δὲ τοῦ νῦν ἐξεῖναι τῷ
Διογένει καὶ τῇ ΠΠλουτάρχῃ ἑκάτερος αὐτῶν ἁρμόζεσ[θαι] ὡς
ἐὰν αἱρῆται γάμῳ ἀνευθύνῳ ὄντι. In ΜΟΥ ἁρμοστός-ἡ is the
name of a betrothed pair. Cf. also Aristeas 250 πῶς
ἁρμόσαι γυναικί (where the fact that the archaic optative is
“incorrect” does not justify the editors in inserting ἄν).
In the active the verb is common = ‘‘to be suitable,
fitting.” P Fay 12% (c B.C. 103) περὶ αὐτῶν γ]ενομένης
[ἀἸνάγκης ἁρμοζούσης διὰ δημοσίων, “suitable pressure
being applied on this account by public officials” (Edd.).
OGTS 335'® (ii/i B.c.) τοὺς ἁρ]μόζοντας λόγους, 24. 383°5
(i/B.C.) ὡς ἥρμοζεν ἕκαστος. BGU IV. 1120% (B.c. 5) τὴν
ἁρμόζουσαν ἐπιμέλ(ειαν). P Lond 256 recto? (A.D. 11-5)
(=II. p. 97) τοῖς ἁρμόζουσι [κατὰ καιρὸν σπέρ]μασι.
P Giss I 67° (ii/a.D.) δι ἧς (sc. ἐπιστολῆς) τὰ πρέποντά
cov τῇ ἀξίᾳ Kal [τῷ] ἤθει ἁρμόζοντά δηλοῖς. P Lips 1.
381.3 (A.D. 390) at ἐκ νόμων ἁρμό! ζἸουσαι δικαιο[λ Joylat, etc.
The prominence of the participle reminds us of our own
fitting: it has its adverb ἁρμοζόντως, as in P Par 631-77
(ii/B.c.), Tots καιροῖς πρεπόντως καὶ τοῖς ἀν[θρ]ώποις appo-
ἵόντως, Sy// 2589 (c. B.C. 200) ἁρμοζόντοις (/. -ws) ty τοῖς
(4. rot) ψαφίσματι γεγραμμένοις. On the forms ἁρμόζειν
and -ττειν, see Cronert Wem. Herc. pp. 135, 245: the former
is the true Hellenistic.
ἁρμός.
Syl 538° (2 B.c. 353) συντιθέντα τοὺς ἁρμοὺς στερίφους,
ἁρμόττοντας πανταχῆι, of the walls of ἃ temple. 170. 540108
(B.C. 175-1) ἐκ τοῦ προσιόντος ἁρμοῦ : see Dittenberger’s
note. The word occurs in connexion with wrenching limbs
out of their sockets (ἐξ ἁρμῶν ἀναμοχλεύοντες) in 4 Macc 10°.
΄,
ἀρνέομαι ἵ
ἀρνέομαι.
Syll 35655 (B.c. 6—a letter of Augustus) αὐτὸς μὲν γὰρ
ἐνέμεινεν ἀρνούμενο[ς] ‘persisted in his denial.” OG/S 48451
(ii/A.D.) ἅπερ ἀρνουμένων αὐτῶν ἡδέως ἐπίστευον. For the
aor. midd. (rare in Attic: cf. Veitch Grk Verbs s.v.) cf.
BGU 1. 195 (ii/A.D.) ὑπὲρ δὲ τοῦ μὴ ἀρνήσασθαι ἐφ᾽ ἑκάστῳ
τοῦτον .. ., P Flor I. 611}: 49 (4.D. 86-8) ἠρνήσατο οὗτος
[τὴ]ν κλη[ρ]ονομίαν τοῦ πατρὸς καὶ ἐγὼ τὴν (these three
words interlineated) τοῦ ἰδίου πατρός. See also Helbing
Gr. p. 99, and Mayor £/. of Jude, p. 72, where it is stated
that ἀρνέομαι (denego) with acc. of a person (‘‘to disown”)
is unclassical, and seems to be confined to Christian literature.
The verb is MGr.
ἀρνίον.
P Theéad 814 (A.D. 306) ἀρνία ἐνιαύσια,15 ἀρνία καὶ ἐρύφια.
BGU II. 3775 7 (early vii)A.p.), with other animal names,
many in the -tov form—kKapyAt(a), ὀρνίθ(ια), perh. χοίρ(ια),
ete. P Strass I. 247% (A.p, 118) ἀρνίων ἐπιγονῆ(ς) . - -
ἀριθμῶι ἀρνίω(ν). P Gen I. 687 (Α.Ὁ. 382) ἀρνία ἕνδεκα.
Its choice by the author of the Apocalypse as an exclusive
term, for very frequent use, is part of a general tendency of
the vernacular, in which nouns in -ίον multiplied fast: it is
interesting to note that he has followed that tendency much
earlier than our papyrus writers did in the case of this word.
The complete absence of diminutive force in ἀρνίον as
against ἀρήν may be noted. (MGr ἀρνί.)
ἀροτριάω
is found P Petr IIT. 317 τοῦ ζεύγους τῶν βοῶν μου πορενο-
μένου ἐπὶ τῆς βασιλικῆς ὁδοῦ ὥστε ἀροτριᾶν. It is some-
times replaced by ὑποσχίζω, see the editors’ note on P Lond
1170 verso*® (A.D. 258-9) (=III. p. 200). The verb is
found in the derived sense of ‘‘ devise,” like Heb. vin, in
Sir 74:
ἄροτρον
occurs in P Rein 1739 (B.c. 109) ἄροτρον ἃ ζυγὸν ἃ (or
ἄροτρον ἄζυγον a), P Flor II. 134! (A.D. 260) τὸ ταυρικὸν
ἅμα τῷ ἀρότρῳ, P Strass I. 32° (a business letter, A.D. 261)
Mécéipov . . . ἀπέστειλα πρὸς σέ, ἵνα αὐτῷ ἄροτρον γένηται.
᾿Αροτήρ (contracted dp’) is found in P Lond 2572 (a.p.
94) (=II. p. 26): cf OGZS 5197! (iii/A.D.) τοὺς ἀροτῆρας
βόας, where Dittenberger refers to Hesiod Of. 405 βοῦν
ἀροτῆρα. MGr ἀλέτρι starts from ἀρέτριον, as Prof. humb
notes.
ἁρπαγή.
Syll 928% (Magnesia, 11,8... 227.) ἢ τῶν κτηνῶν ἁρπαγὴ
γεγενημένη. BGU IIT. 871° (ii/A.p.) β[ας καὶ ἁρπαγ[ῆΞ].
P Lips I. 645) (c. A.D. 368) δι᾽ ἁρπαγῆς.
ἁρπαγμός
occurs in the MS. of Vettius Valens, p. 1221, ἐὰν "Ἄρης
κληρώσηται τὸν δαίμονα, Σελήνη δὲ τὸν γαμοστόλον, ἁρπαγ-
pos ὁ γάμος ἔσται. Kroll says “‘nempe ἁρπάγιμος,᾽" but
why not render ‘‘the marriage will be one of force,” or
perhaps ‘‘will be a great catch”? The closely parallel
ἅρπαγμα, which modern commentators generally regard as
a practical synonym of the rare ἁρπαγμός in Phil 25, may be
cited from a magical text. The leaden tablet from Adru-
Beni
metum, printed with a commentary by Deissmann, BS pp.
274-300, and with slightly amended text by Wiinsch 47
no. 5, has in 1. 3, δι’ ὃν ὁ λείων ἀφείησιν τὸ ἅρπασμα, the
noun denoting the lion’s ‘*‘ prey” as in LXX of Ezek 2235,
One apt though not exact literary parallel seems to have
escaped Lightfoot’s net: Pindar Pyth 855 ἁρπαλέαν δόσιν
“‘a gift to be eagerly seized” (Gildersleeve, who compares
Phil ἃ c.), ‘the keen-sought prize” (Myers). This comes
very near to the meaning 7s vapzenda (rather than ves rapa)
by which ἁρπαγμόν seems best explained if really equivalent
to ἅρπαγμα “spoil, prize.” Against the solitary profane
instance of ἁρπαγμός, in Plutarch 2. 12 A τὸν ἐκ Κρήτης
καλούμενον ἁ., “‘seizme, rape,” may be set a very close
parallel also quoted by Lightfoot, οὐκ ἐστὶν ἁρπαγμὸς 7
τιμή (from a ca/ena on Mk τοῦ! 5). Without discussing
the crux interpretum, we might supply a list of the -pés
nouns parallel to apmaypes in formation, as found in
NT, such as may be cited to support the practical
identity of 4. with ἅρπαγμα, and its distinctness from it,
respectively. (1) Nouns which are or may be passive, like
ἅρπαγμα = τὸ ἁρπακτόν or τὸ ἁρπακτέον : ὑπογραμμός,
ψαλμός, θερισμός, ἱματισμός, ἐπισιτισμός, χρηματισμός.
In these the abstract has become concrete, as our w77/z2,
clothing, warning have done, so that they are what the
noun in -4a would have been. (Brugmann-Thumb pp. 218,
222, defines the -μός and -μή nouns and the -μα as ‘verbal
abstracts” and ‘*nomina actionis” respectively ; but both
““partially pass into names of things.”) (2) By far the
larger number, some forty or more, denote the action of the
verb— βρυγμός ‘‘enashing,” σεισμός “shaking,” which in
concrete development produces ἀσπασμός ‘‘a greeting,”
δεσμός “chain,” etc. The statement that Plut. J/or. p. 12
is ‘the only instance of its use noted in prof. auth.” as a
matter of fact overlooks an instance of the identical ἁρπα-
σμός given in Wyttenbach’s zzdex verborum—viz. p. 644 A
(Symposiaca 11. 10), where ὑφαίρεσις Kal ἁρπασμὸς Kal
χειρῶν ἅμιλλα καὶ διαγκωνισμός are mentioned as conduct
not tending to friendliness or convivial enjoyment ; we may
render ‘‘snatching and grabbing, fisticuffs and elbowing.”
Here again, therefore, the word is a zomen actzonis, as in
the other Plutarch passage.
ἁρπάζω.
P Lond 3578 (A.D. 14-5) (=II. p. 166) ἁρπάσαι τὰ
ἐπιβάλλοντα. OG/S 66518 (A.D. 49) ὅτι ἀναλίσκεταί τινα
ἁρπαϊζόντων ἀδεῶς τῶν ἐπὶ ταῖς χρείαις. In P Par 688t (a
document relating to the Jewish war of Trajan, ii/A.D.) we
have τινὰς ἐπὶ κωστωδίαν ἥρπασαν Kal [τοὺς ἁρπασθέν-
tlas ἐτραυμάτισαν : cf. BGU I. 3413, which deals with the
same events, ἐκ κωστω]δίας ἥρπασαν. In |. 13 of the last
papyrus ἡρπάγησαν is the true reading: see Berichtigungen
p- 359. A common use may be illustrated by the petition
ΒΟ. III. 759% (A.p. 125) ὅπως παραστήσω[σ]ι τοὺς
αἰτ[ί(ους Kal] ἀποτείσωσι τὰ ἡρπασμένα. According to
Wilcken (47chzv i. p. 164) the verb is to be understood
causatively in P Lond 4081: (c. A.D. 346) (=II. p. 284)
ἥρπαξας αὐτοὺς ὡς ἐν ἀνομίᾳ, ‘du hast sie pliindern lassen.”
On this general tendency, cf. Hatzidakis £72/. p. 200 f.
For ἁρπάζω, used of death, see the epitaph in BCH xxvii.
Ρ- 370, no. 101, ὑπὸ σκορπίου ἡρπά[σθ]η. The compound
ἀφαρπάζω is found P Oxy I. 37}}7 (A.D. 49) τὸ σωμάτιον
ἅρπαξ
ἀφήρπασεν, “carried the foundling off,” P Strass I. 515
(A.D. 262) τὰ τετράποδα τὰ ἡμέτερα ἀφήρπασία]ν. and
often in petitions complaining of robbery. For the double
conjugation of this and similar verbs—due to the fact that
both dental and guttural before -Ύω will make -f®—see
Proleg. p. 56. The verb survives in MGr.
ἅρπαξ.
Deissmann (1.4.8 p. 321 π ἢ) notes that ἅ. was current as
a loan-word in Latin comedy: in Paul ‘‘it should probably
not be translated ‘robber’ but rendered by some other word
like ‘swindler’ (‘ extortioner,’ AV, RV).”
ἀρραβών. /
A word of undoubted Semitic origin (Ileb. pay, cf.
Lagarde A/ittei/, I. p. 212, Lewy Hremdwirter p. 120),
spelt ἀρραβών and ἀραβών : see Pro/eg. p. 45 and Thackeray
Gr. I. p. 119, and cf. P Lond 3341" * (a.p. 166) (=II.
p- 211 f.), where both forms occur. The meaning of
‘*earnest-money” (Scoftice ‘‘arles”’) is well illustrated by
P Par 581 (ii/B.c.) (= Witkowski 3, p. 81), where a woman
who was selling a cow received 1000 drachmas as ἀραβῶνα.
Similarly P Lond 143}5 (a.D. 97) (ΞΞ 11. p. 204), a receipt
for 160 drachmas, being the residue of the earnest-money
(200 drachmas) for 234, arourae of land, ἀπὸ λόγου appa-
βῶνος κλήρου κτλ., P Fay gt! (A.D. 99) ἀργυρίου Spax [pds]
ϑέκα ἕξ appaBova ἀναπόριφον, “τό drachmae of silver as
unexceptionable earnest-money” (Edd.), P Oxy II. 2995’:
(late i/A.D.) Λάμπωνι μνυοθηρευτῇ ἔδωκα αὐτῷ διὰ σοῦ
ἀραβῶνα (δραχμὰς) ἢ ἵνα μυοθηρεύσει ἔντοκα, “‘regarding
Lampon the mouse-catcher I paid him for you as earnest
money 8 drachmae in order that he may catch the mice
while they are with young” (Edd.), 2. VI. 920%? (ii/iii 4.D.)
is Ady(ov) apaBa(vos) στρουτί(οῦ) (“ostrich”) (δραχμαὶ) iB,
Syll 2263 (Olbia, iii/B.c.) ἐνέγκας εἰς τὴν ἐκλησίαν χρυσοῦς
πεντακοσίους εἰς τοὺς ἀρραβῶνας. Additional examples are
Ostr 1168, P Magd 26° (B.c. 217), P Lond 12290}5 (Α.Ὁ.
145) (=III. p. 143), 2d. 1170 verso 1533 (A.D. 258-9) (= III.
p- 196), BGU I. 2408 (ii/a.p.), 26. 11. 601" (ii/A.D.), and
P Grenf II. 6717 © (a.D. 237) (= Se/ectzons, p. 109) where in
the engagement of certain dancing girls for a village festival
provision is made that they are to receive so many drachmas
ὑπὲρ ἀραβῶνος [τῇ τ]ιμῇ ἐλλογουμέν[ο]υν, “by way of
earnest-money to be reckoned in the price.” The above
vernacular usage amply confirms the NT sense of an
“earnest,” or a part given in advance of what will be
bestowed fully afterwards, in 2 Cor 1%", 5°, Eph 14
It may be added that in MGr ἡ ἀρραβωνι(α)σμένη =
“the betrothed bride,” ‘‘an interesting reminiscence,” as
Abbott (Songs, p. 258) remarks, ‘‘of the ancient custom of
purchasing a wife.” In the same way ἥ ἀρραβῶνα is used
for ‘the engagement-ring.” In the island of Cyprus we
find the form ἀραῶνα (Thumb e//e7., p. 23).
ἄρρητος
is common in sacred inscriptions, e. g. A/ichel 99271 (Man-
tinea, B.C. 61) ἐσκέπασεν kal εὐσχημόνισεν τὰ περὶ τὰν
θεὸν ἄρρητα μυστήρια. The word is thus associated with
the Mysteries, and in 2 Cor 124 (ἄρρητα ῥήματα) suggests
words too sacred to be uttered. Vettius Valens p. 19! has
περὶ τὰ ἄρρητα ποιητικαί. P Leid W*" 16, with κρυπτόν.
79
ἄρσην
ἄρρωστος.
SyiZ 8 5817 (Delphi, in dialect, ii/B.c.) ἀτελὴς ἁ ὠνὰ ἔστω,
εἰ μὴ ἄρρωστος γένοιτο Σιῶσος.
noticed any instance of the adj. in the papyri, but both verb
and subst. are common. For the verb cf. P Petr I. 30(1)4
(middle of iii/B.c.) (= Witkowski *, p. 5) τὸν ὄν[τ]α ἐν
Μέμφει ἀρρωστοῦντα, P Hib I. 731° (B.c. 243-2) εἰ οὖν μὴ
ἠρρωστήσαμεν, P Par 4051 (B.c. 164-58) (= Witkowski *,
P- 71) ἀγωνιῶ, μή ποτε ἀρ[ρ]ωστεῖ τὸ παιδάριον, P Kyl II.
6δ15 (B.c, 89) ὥ[στε] διὰ τὰς πληγὰς ἀρρωστήσασα κατα-
κεῖσαι (2. 6. -σθαι) κινδυνεύουσα τῶι βίωι (which shows that
ἀ. may represent something very serious), BGU IV. 1125
(time of Augustus) ἃς (sc. ἡμέρας) δὲ ἐὰν ἀρτακτήσηι (/.
ἀτακτήσηι) HL ἀρρωστήσηι. For the subst. see the very
interesting petition which the priests of the temple at
Socnopaei Nesus present to the Strategus, asking for certain
favours at his hands, seeing that ‘‘in his sickness” he was
healed by their σοα-- ἐπεὶ οὖν σέσωσαι ἐν τῆι ἀρρωστίαι
ὑπὸ τοῦ Σοκνοπαῖτος θεοῦ μεγάλου (P Amh II. 3553, B.c.
132), also P Tebt I. 445 ζ (B.C. 114) χάριν τῆς περιεχούσης
με ἀρρωστίας, ‘on account of the sickness from which I am
suffering,” 70. 521° (c. B.c. 114) δι pe (/. διὰ τό pe) ἐν
βαρυ[τέϊρᾳ (see Proleg. p. 78) ἀρρωστίᾳ κῖσ[θαι] ἐνδεὴς
οὖσα τῶν ἀναγ[καίων], “since I am seriously ill, being in
want of the necessaries of life” (Edd.), and P Hawara
5615 δ. (probably late i/A.D.) (= Archiv v. p. 382) μαρτυρήσει
δέ σί(οι) [1]σίδωρος, ὅτι ἀρρωστίαν ἰσοθάνατο(ν) [ἐξ]ήν-
τλησα. See also 5y/// 490° (iii/B.C.) ἐν[π]ετόϊν]των πολλῶν
ἄγίαν ὀλεθρί)ων Γἀρρω]στίηἹμάτων καὶ τῶν ἰατρῶν τῶν
[δαμ])οσ{ιευόν]των ἐν Tat πόλει ἀρρωσστησάντων. The adj.
is MGr, as are the derived verb and noun.
We do not happen to have
ἀρσενοκοίτης.
According to Nageli (p. 46) this word is first found among
the poets of the Imperial period, e. g. Epigr. adesp. Az¢hol.
Pal. 1X. 686°. Cf. for the verb Or. Szé. ii. 73 μὴ ἀρσενοκοι-
τεῖν, μὴ συκοφαντεῖν, μήτε φονεύειν.
ἄρσην.
The form ἄρσην, which WH read throughout, is illus-
trated by P Oxy IV. 744° (B.c. 1) (=Se/ections, p. 33)
where with reference to the birth of a child it is directed
ἐὰν ἣν (ὁ ἢ) ἄρσενον ἄφες, ἐὰν ἦν (/. ἦ) θήλεα ἔκβαλε:
cf. also P Gen I, 355 (A.D. 161) κ[αμήλους] [τε]λείους
ἄρσενας δύο λευκούς. In P Oxy I. 3717 (A.D. 49) (= Selec-
tions, p. 49) we have ἀρρενικὸν σωμάτιον, but in 74. 387
(a document dealing with the same incident, A.D. 49-50)
(= Selections, p. 53) it is ἀρσενικὸν σωμάτιον. For ἄρρην
see further CPR 2813 (A.D. 110) τῶν δὲ ἀρρένων υἱῶν, BGU
I, 885 (A.D. 147) κάμηλ(ον) ἄρρενον [A]evkdy, P Strass 1. 30!
(A.D. 276) ἀρρενικὰ ἑπτά, P Lond 461% (magic, iv/a.D.)
(=I. p. 68) θῆλυ καὶ ἄρρεν. Ostr 1601 has παιδίου
ἀρσενικοῦ : cf. P Oxy IX. 1216" (iiili A.D.) q Kal ἀρσε-
νεικὸν ἡμῖν ἀφίκαταί[ι :), “Have you produced us a male
child?” (Ed.), and the MGr ἀρσενικός. There is an im-
portant investigation into the rationale of the variation
between po and pp in the Κοινή in Wackernagel He//enistica,
p. 12ff.: also see Thumb Hedlen., p. 77 f. A further ortho-
graphic difference appears in P Petr III. 59 ὁ (iii/ii 8.6.)
σώματα ἐρσενικά : see other instances, and a discussion on
ἀρτέμων 80
dialect points involved, in Mayser Gr. p. 5; and cf. Thumb’s
Gr, Dial. (index s.v. ἔρσην).
ἀρτέμων.
What particular sail is to be understood by ἀ. in Ac 274°
is uncertain. Sir W. M. Ramsay (Hastings’ D&B V. p. 399)
refers to the case mentioned by Juvenal (Sa¢ 1259) where a
disabled ship made its way into harbour welo prorva suo,
which the scholiast explains avtemone solo. According to
this, the ἀρτέμων would be a sail set on the bow. See also
Breusing Die Nautik der Alten, p. 79 f. (cited by Preuschen,
ad Ac 274° in HZN7).
ἄρτι.
For ἄρτι οἵ strictly present time (as Gal 19, r Th 35, etc.)
cf. BGU II. 594° (c. a.p. 70-S0) λ]έγων ὅτι μετὰ τὸν
θερισμὸϊν ἐργολ]αβήσομα[ι], ἄρτι yap ἀσθενῶν, P Lond
937 ὁδ1 (iii/A.p.) (- 111. p. 213) δικάζομαι χάριν τῶν τοῦ
ἀδελφοῦ μου καὶ οὐ δύναμαι ἄρτι ἐλθεῖν πρὸς σ[έ], Syl
3878 Α.Ὁ. 127—a rescript of Hadrian) δίκαια ἀξιοῦν μοι
δοκεῖτε καὶ ἀναγκαῖα ἄΓρ]τι ye-vopévy πόλει: Stratonicea
(in Lydia) was just ‘‘incorporated.” The word is very
common in magical formulas, e.g. P Lond 121978 (iii/A.p.)
iat p: 96) ἐν ah ἄρτι ὥρᾳ ἤδη ἤδη ταχὺ ταχύ, 22. 548 ἐν
τῇ σήμερον ἡμέρᾳ ἐν τῇ ἄρτι ὥρᾳ, and the incantation in the
long Paris papyrus 5747235 (iii/A.D.) (= Sedectéons, p. 114)
ἔξελθε, δαῖμον, . .. Kal ἀπόστηθι ἀπὸ τοῦ Silva) ἄρτι
ἄρτι ἤδη, ““ἀερατί from so and so at once, at once, now.”
For the combination of Mt 117, etc., cf. P Oxy VI. 93678
(iii/A.D.) οὐκ ἔχω ἄρτι σεῖτον οὐδὲ τὰ βιβλίδια amnp[r]orar
ἕως ἄρτι, ““1πε petitions have not yet been got ready”
(Edd.). According to Moeris p. 68: "Aprtu, of μὲν ᾿Αττικοὶ
τὸ πρὸ ὀλίγου, of δὲ “EAAnves Kal ἐπὶ τοῦ viv λέγουσι.
See also Lobeck Phryz, p. 18 ff., Rutherford VP, p. 70 ff.,
and Nageli, p. 78, where the word is cited as a mark of the
non-literary Kown.
ἀρτιγέννητος.
Cf. the late imperial inscr. in Avchzv v. p. 166 (πο. 1γ3--
a metrical epitaph) Σαραπίωνα νέον τε kal ἀρτιγένειον ἔοντα.
Lucian is sufficient warrant for Poter's_adj. ( (Ὁ ἘΕΕ 22)" See
also Hlerwerden Lex. 5.7
ἄρτιος.
For ἄ. -- τέλειος, see Aailel Praef 222 64 ἐτῶν ἀριθμὸν
ὀγδοήκοντ᾽ ἀρτίων. In the difficult passage Herodas iy. 95,
Nairn renders ἀρτίης μοίρης, ‘‘adequate’’ share. The com-
panion adjectives help to define the word in Vettius Valens,
p. 141%, at δὲ ς-᾿᾿Αφρωδίτης (sc. μοῖραι) ἱλαραί, εὔτεχνοι,
διαυγεῖς, ἄρτιοι, καθαροί, εὔχροοι. The adverb is found in
P Lips I. gotii-28 (iv/v a.p.) where a scribe is directed
ἀκολουθεῖν TO νυκτοστρατήγῳ ἀρτίως κατὰ πρόσταγμα τῆς
σῆς [λ]α[μ]π[ρότητος], and BGU III. 7495 (Byz.) ἀπὸ
νεομηνίας τοῦ ἀρτίως [ἡ ἀρχομένου] μηνός.
ἄρτος
is frequently found with καθαρός = ‘pure or ‘‘ white
bread,” e.g. P Tebt II. 468 οἴνου κε(ράμιον) ἃ, ἄρτων
κα(θαρῶν) ἃ (= 10 Choenices? Edd.). P Oxy IV. 736%6 (a
lengthy private account, ¢. A.D. 1) ἄρτου καθαροῦ παιδ(ῶν)
ἡμιωβέλιον) ‘pure bread for the children $ obol,” P Giss
ἀρχαῖος
1. 14° (ii. A.D.) ἔγραψάς μοι περὶ ἔρτων καθαρῶν πεγμφθῆναί
σοι διὰ Διοσκύρου. ()ther instances of the word are P Leid
Bi? (ji/b.c.) ἄρτων πεπτῶν (in provision claimed for the
Serapeum Twins), P Oxy VI. 936'®* (iii/a.D.) σφυρίδιον
Κανωπικὸν ὅπου ζεύγη ἄρτων 8, ““α Canopic basket with
four pairs of loaves,” P Gen I. 7435 (probably iii/a.p.)
λήκυθον ἐλαίου καὶ ἄρτους μεγάλο[υ]ς τέσσαρας. In P
Oxy VI. 908##f-(A.D. 199) ἀρτοκοπεῖον = ““ bakery "---ὥστε
id’ ἑκάστου ὑμῶν ἀρτοκοπεῖον ἕν ἀπαρτισθῆναι. “Aptos is
the common and only word for ‘‘ bread”’ during the period
we are concerned with: towards the end of it ψωμίον (g. v.)
begins to acquire this meaning and takes its place.
ἀρτύω.
For ἀρτύω = ‘‘season,” and not ‘‘restore” in Mk οὔθ,
Lk 14*, as in Col 45, Wackernagel (72ZZ 1908, col 36 πἴ)
cites Athen. III. 113. 13 ἄρτος ἁπαλός, aptudpevos γάλακτι
ὀλίγῳ kal ἐλαίῳ kal ἁλσὶν dpKerois. Dioscor. Il. 76 ἀρτυτοῖς
(ἀρτυτικοῖς ἢ) ἁλσί, salibus condimento inservientibus. P
Tebt Il. 375%? (A.D. 140) ζύμης ἠρτυμένης. ᾿Αρτύματα
““spices”” are mentioned in an account P Amh II. 126%
(early ii/a.D.): cf. P Giss I. 47! (ii/a.p.) τὰ δύο μάτια
(=% artaba) τῶν ἀρτυμάτων (δραχμῶν) 7. A subst.
ἀρτυματατᾶς occurs BGU IV. 1087%i-® (iii/a.p.): cf. 2. I.
οἷν. δ: cf. also ἀρτυματοπώλης on a tombstone, Preisighe 699
(i/A.D.), and ἀρτυτήρ in Arche! 1001 ΐῖν- 87. ν. ὁ (Epicteta’s
Will, Thera, c. B.c. 200). Ina lexicon to //éad xviii., P
Ryl I. 251° (ii/a.D.) ἤρτυε is glossed [kateokeva]fe: for
supplement see Hunt’s note.
ἀρχάγγελος.
‘This title, which is found in the Greek Bible only in 1 Th
415, Jude ®, passed into the magical papyri, e.g. P Lond
I. 1219? (ili/a.p.) (=I. p. 92) τῷ κυρίῳ pov τῷ ἀρχαγγέλῳ
Μιχαήλ, and the Paris papyrus 57412 (iii/A.D.) ὃ κτίσας
θεοὺς kal apxayyéAous. In addition to other references to
the syncretic literature of the Imperial period Nageli (p.
48 n?) cites a gnostic inscription from Miletus C/G 2895
ἀρχάγγελον φυλάσσεται ἡ πόλις Μιλησίων. That the
word was coined in Judaism to express a Jewish idea is of
course obvious: it need only be mentioned that the prefix
apy (y. v.) could be attached to any word at will. On
Grimm’s note upon the archangelic Heptad reference
might be made to the Hibbert Lectures (1912) on Zarly
Zoroastrianism, Pp. 241.
ἀρχαῖος.
That this word retains in general the sense of orzginal,
as distinguished from παλαιός -- o/d, is seen commonly in
vernacular sources asin the NT. Thus Ac 211%, where Mnason
is described as an ἀρχαῖος μαθητής, ‘‘an originad disciple,”
one who belongs to the “‘beginning of the Gospel” (Phil
4}5), is illustrated by A/agn 2154, a contemporary inscription,
where an ἀρχαῖος μύστης inscribes an ἀρχαῖος χρησμός:
the ‘‘ancient initiate” is opposed to the neophyte, the
“‘ancient oracle” to one just uttered—the citation is
made by Thieme, p. 26. So BGU III. 992%-® (B.c. 160)
καθὰ καὶ of ἀρχαῖοι κύριοι ἐκ[έκ]τηντο, “‘the original
owners.” It is from the meaning “ original” that τὸ ἀρχαῖον
becomes a term for ‘‘capital,” as in Epicteta, A/ichel
Toorvili.8 (Thera, c, B.C. 200), or ‘‘ principal,” as Sy// 5176f
» ΄
ἀρχή
(ii/B.c., Amorgos), opposed to τόκος. For the more general
sense of ‘ancient,’ recurrent in Mt 524, etc., we may com-
compare the horoscope P Oxy II. 2355 (A.D. 20-50) where
a date is given kat[a δὲ τοὺς] ἀρχαίους χρόνους, z.c. “old
style”: see also P Fay 139° (late ii/a.D.), Prersigke 1011
(ii/A.D.), 3462 (A.D. 154-5), and P Grenf II. 67° (A.D. 237)
(= Selections, p. 108). The reference is to the old Egyptian
system of reckoning 365 days to the year without a leap-
year, which continued to be used in many non-official
documents even after the introduction of the Augustan
calendar. The neuter = ‘‘ original condition” may be seen
in OG/S 672°. (a.p. 80) where a river is dredged, etc.,
καὶ ἐπὶ τὸ ἀρχαῖον ἀπεκατεστάθη : similarly in 2 Cor 517, the
‘foriginal conditions” pass away before the fiat that καινὰ
ποιεῖ πάντα (Rev 215). The standard of ‘‘antiquity” may
be illustrated by Sy// 355" (c. A.D. 3), where ἀρχαιοτάτου
δό(γ)μαϊτος refers to a senatus consultum of B.c. 80. We
find towns partial to the adj.: cf. P Lond 1157 werso ?
(a.p. 246) (=III. p. 110) “EppoumdXews τῆς peya’ ἀρχαίας
Kal λαμπρᾶς καὶ σεμνοτάτης. The staniling title of
Heracleopolis (as BGU III. 9241—iii/a.D.), a. kal θεόφιλος,
reminds us of ‘‘ancient and religious foundations” at Oxford
or Cambridge to-day. Reference may also be made to a
payment for ἀρχαίων ἱππέων, Ostr 323 (c. i/B.c.), evidently
a cavalry regiment (the ‘‘Old Guard”), see 26. i. p. 161f.,
Archiv ii. p. 155; and to a land survey, P Tebt II. 610
(ii/A-D.) [@A]Ans ποταμοφο(ρήτου) ἀρχαίας. In P Par 60
δὲς 3 (c. B.C. 200) we find Td ἀνήλωμα εἰς ᾿Αλεξάνδρειαν ἀπὸ
τῶν πληρωμάτων [ἀρ]χαίων : on the grammar cf. Proleg.
p- 84 π΄. The distinction between a. and παλαιός is
naturally worn thin on occasion, asin BGU III. 781 (i/a.p.),
an inventory including sundry ‘‘old” crockery, as πινάκια
βωλητάρια ἀρχαῖα 1, ἄλλα ἀρχαῖα ὠτάρια ἔχοντα 1-4.
᾽Α. of relative antiquity is well illustrated by Karbe/ 24108
(p. 521) ἀρχαίων κηδομένη λεχέων. Note further the com-
parative in a British Museum papyrus, cited in Archiv vi. p.
103 (A.D. 103), ἀπὸ τῶν ἀρχεωτέρων χρόνω(ν). The adj.
survives in MGr.
ἀρχή.
The double meaning, answering to ἄρχειν and ἄρχεσθαι
severally, can be freely paralleled. The great difficulty of
Jn 8535 τὴν ἀρχὴν ὅτι kal λαλῶ ὑμῖν : makes it desirable to
quote P Oxy III. 47218* (c. a.D. 130) οὐ δύναται γὰρ κεκλέ-
φθαι τὸ μηδ᾽ ἀρχὴν γενόμενον μὴ δυνατὸν δ᾽ εἶναι, ‘for it is
impossible for that to have been stolen which neither ever
existed at all nor could exist” (Edd.); but the absence of
the article, and the fact that we cannot quote other examples
of this once familiar usage, makes the quotation of little
weight for confirming the RV mg. here (‘‘ How is it that I
even speak to you at all?”), though it is probably right.
For τὴν ἀ. = “originally ” (without negative) we may quote
Syll 2568 (c. B.c. 200, Magnesia) τῶν ἄλλων ἀ[γ]ώνων
τίὴλν ἀρχὴ(ν) μὲν ἐπ᾽ ἀργ[ύρωι τε]θέντων --ἰαΐογ they had
wreaths for prizes. So without article 26. 921? (Thera,
iii/B.C.) ex σφ. For ἀρχή, as in Jn 14, we may quote the
remarkable inscr. of Q. Pompeius A.f. from Eleusis, dated
by Dittenberger not later than Augustus, dedicated to Αἰών,
ἀρχὴν μεσότητα τέλος οὐκ ἔχων, μεταβολῆς ἀμέτοχος (Sy//
757). Some prepositional phrases may be illustrated. ᾿Απὸ
τῆς ἀρχῆς P Tor I. 1" 4 (B.c. 116) (= Chzest. 11., p. 39),
Part I.
81
ἀρχι-
Syil 92955 (2B.C. 139) τῶν διὰ προγόνων ἀπὸ τ. a. γεγε-
νημένων, 20.57 οὖσαν δὲ καὶ ἀπὸ τ. ἀ. Ἰτανίων : usually
anarthrous, as BGU IV. 1141*4 (¢. B.c. 14) διὰ τί ἀπ᾽ ἀρχῆς
ttt (Ὁ) οὐκ ἐνεφάνισας ταῦτα ;—so P Tor II. 215 (p.c. 131)
τ[ὴ]ν κατοικίαν [ἔχοντες ἐΐν τ]οῖς Μεμνο[ν]είοις ἔτι [ἀπ᾽
ἀρ[χ]ῆς, and Sy// 32830 (B.c. 84) ἀπ᾽ ἀρχ[ῆς τε τ]οῖς ἐκχθί-
στοις πολεμίοις [ἐβοήθ]ει. ᾿Εἰξ ἀρχῆς is more frequent : thus
P Gen I, 78 (i/A.D.) κατὰ τὸ ἐξ ἀρχῆς ἔθος, BGU IV.
11181 (B.C. 22) τοὺς ἐξ a. ἐθ[ισμούς, P Théad 18 (a.1. 306)
κατὰ τὴν ἐξ ἀ. kal μέχρει viv συνήθειαν, Sy// 246° (B.C.
220-16) ὅπως Gy... ἡ πόλις [ἀ]ποκατασταθεῖ εἰς τὴν ἐξ
ἀρχῆς εὐδαιμονίαν, 10. 2924 (B.c. 179, Olympia, in dialect)
εἰς τὰν ἐξ apxas é[otcav] φιλίαν ἀποκ]αταστάσαντα, 270.
540174 (B.C. 175-1ὴ πάλιν] τε ἐξ ἀρχῆς ἄρας ποιήσει “do it
over again,” P Oxy VII. 1ο3229 (Α.Ὁ. 162) τὰ ἐξ a. ἐπι-
ἵζητηθέντα, ‘the statement originally required” (Ed.). "Ev
ἀρχῇ occurs P Petr II. 37 26 werso4 (p. [120]) ἐπισκεψάμενος
ἐν ἀρχῆι ἃ Set γενέσθαι ἔργα (c. B.C. 245). For ἀρχὴν λαβεῖν
(Heb 25) add to Wetstein’s exx. Diog. Laert. Provem. iii. 4.
᾿Αρχή, “beginning, foundation,” may be illustrated by
Wiinsch 47 435 ὁρκίζω σε τὸν θεὸν... τῶν πελάγων τὴν
ἀρχὴν συνβεβλημένον. P Oxy VII. 102119, a document
notifying the accession of Nero, calls the new Emperor
““good genius of the world,” and [ap]x} πάντων ἀγαθῶν,
“source of all good things” (Ed.); but unfortunately the
reading (which is followed by an erasure) is noted as ex-
tremely doubtful. For the meaning ‘‘ office, authority,” cf.
Preisigke 176) (A.D. 161-80) ἄρξαντος τὰς αὐτὰς ἀρχάς,
etc., etc. Deissmann 4S, p. 267 n§, notes a use of τόπος
(vid. s.2.) parallel with ἀρχή in this sense, and compares
Jude®. P Hal 17 (iii/B.c.) paprupetrw é[m]l [τῆ]. ἀρχῆι
καὶ ἐπὶ [Gt] Sikactnpiw. shows us ἀρχή in a concrete
sense = ‘‘ magistrate,” as in Tit 3% In MGr it means
““ beginning.”
ἀρχηγός.
To determine between ‘‘ founder” and “‘leader” in Heb 2?°,
127, Ac 315, 5%!, is a complex question which would carry
us beyond the limits of a lexical note. But our few citations
go to emphasize the closeness of correspondence with actor,
which it evidently translates in a Proconsul’s edict, Sy// 3163
(ii/B.C.) ἐγεγόνει ἀρχηγὸς τῆς ὅλης ocvyxtcews,!? τὸν yeyo-
νότα ἀρχηγὸν ἰτ]ῶν πραχθέντων. So P Oxy I. 4158
(iii/iv A.D.), where a crowd shouts repeatedly in honour of
the prytanis, ἀρχηγὲ τῶν ἀγαθῶν, ‘source of our blessings,”
auctor bonorum. The phrase is found five centuries earlier
in the Rosetta stone, OGZS go? . . . anniversaries which
are πολλῶν ἀγαθῶν ἀρχηγοὶ (πᾶσι. In OG/S 212! Apollo
is ἀ. τοῦ [γένους] of Seleucus Nicator (B.c. 306-280) whose
mother was said to have dreamed that she conceived by
Apollo: so in 219° of his son Antiochus I. (Soter). P Oxy
X. 124 rit 35 (ji/a.D., lit.) a. φόνου ‘‘ the first shedder.” The
other meaning ‘‘leader” is seen in Xazbe/l 585 (Gaul) ἱερέων
ἀρχηγοῦ, of a high priest of Mithras. So still in MGr.
ἀρχι-.
A specimen list of new words formed with this prefix will
illustrate what was said above (s.v. ἀρχάγγελος) of the
readiness with which any writer might coin a compound of
this class. ᾿Αρχικυνηγός Ostr 1530, 1545, ἀρχυπηρέτης
Ostr 1538, Preisigke 599°, ἀρχιδικαστής P Tebt II. 28614
II
» ’ 8
ἀρχιερατικὸς
(Hadrian), etc., ἀρχιπροφήτης P Gen I. 75 (i/A.D.), P Tebt
IT. 3131 (a.D. 210-1), Pretsigke 326 (Alexandria, ii/B.c. or
Roman), P Ryl Il. 1ro! (A.D. 259), etc. (ἀρχιπροστάτης
whence) ἀ[ρ]χιπρ[ο]στατοῦντος Preisigke 626 (Ptol.) : cf. 26.
639 (B.C. 25) συ[να]γογοῦ προστατήσας (pagan), ἀρχιθυρωρός
7b. 327, ἀρχιβουλευτής 2. 1106 (Ptol.), ἀρχιμηχανικός zd.
1113 (A.D. 147-8), ἀρχισωματοφύλαξ. 7. 1164 (ii/B.C.),
ἀρχίατρος Calder 129, ἀρχιγέρων Preisighke 2100 (i/B.C.),
ἀρχιπρύτανις 20. 2264 (i/B.c.). We have made no effort
to enlarge the list, or to find additional instances of those
quoted, which are enough to prove our case. Five of the
twelve are not in LS.
GOYLEQATLKOS.
OG/S 470” (time of Augustus) ὡς Kal συνγε[νιϊκοῖς ἀρχιε-
ρατικοῖς στεφάνοις κεκοσμῆσθαι. For the ΤᾺΝ verb
ἀρχιερατεύω (1 Macc 1447) see BGU II. 3642111:30 αἱ. (4.p.
215), P Amh II. 823 (iii/iv A.D.) Διδαροῦ ἀρχιερατεύσαντος
τῆς ᾿Αρσινοιτῶν πόλεως, OG/S 485: (Roman—Magnesia)
ἀρχιερατεύσαντα καὶ γραμματεύσαντα τῆς πόλεως, εἴτ.
ἀρχιερεύς.
P Leid G4 (end of ii/B.c.) τοῖς ἐπιστάταις τῶν ἱερ[ῶ]ν
καὶ ἀρχιερεῦσι seems to define the term in Egypt, but it
had also more special use. P Tebt II. 315% (ii/a.p.) τὸν
ἀπιθοῦντα μετὰ φρουρᾶς τῷ ἀρχιερῖ πέμπιν is indeterminate.
But in 24. 2042, according to Wilcken and the editors, the
same official, known as ἀρχιερεὺς ᾿Αλεξανδρείας καὶ Αἰγύ-
πτου πάσης, is addressed as idiologus, ‘‘administrator of the
Private accounts’’ (Edd.). Prezszgke 305° has υἱοῦ Τρήσεως
ἀρχιερέως (A.D. 210), in a dedication. AZ/ichel 1231 (early
i/p.c.) ᾿Αρχιερεὺς μέ[γ]ας rededicates to Ζεὺς "OdPros (of
Olba in Cilicia) buildings once constructed by Seleucus
Nicator: we are reminded of the phrase in Heb 414.
᾿Αρχιερεύς and ἀρχιερεὺς μέγιστος were the regular terms
in the East for translating the title pov/t/ex maximus, borne
by the Emperors: see ZA, p. 369 f., where Deissmann
refers to the evidence from the inscriptions collected by
Magie, p. 64. A word common in classical and later
literature, though only once in the Gk OT, apart from
Apocr. (esp. Macc), needs no further illustration. But we
may note the form with y in P Hib I. 625 (B.c. 245) τῷ
Gpxuyepet ἐν Θώλτει (see the editors’ note), and the unelided
ἀρχιιερεύς in P Petr III. 53 (2)2 (iii/B.c.).
ἀρχιποίμην.
Deissmann (ZAZ, p. 97 ff.) has shown that this NT ἅπ.
eip. (1 Pet 5%) can no longer be regarded as a Christian
invention: it is found on the mummy label of an Egyptian
peasant (Pretsigke 3507), of the Roman period, which runs:
TIAqvis νεώτερος ἀρχιποίμενος (/. -μην) ἐβίωσεν ἐτῶν . ..
“‘Plenis, the younger, chief shepherd. Lived . .. years.’
Cf. P Lips 1. 97*!* (a.D. 338) where a list of ποιμένες is
headed by Képnrt ἀρχιποιμένι.
ἀρχισυνάγωγος.
Preisigke 623 (B.C. 80-69) ὧν ἀρχισυνα͵]γωγὸς καὶ apxte-
ρεὺς [name presumably followed]: the previous mention of
θε]ῶν Φιλοπατόρων suffices to show that a ‘‘ profane ’’ writer
uses the term. Thayer’s inscriptional and literary quotations
had already corrected the implication of Grimm’s note.
ἄρχομαι
Cagnat 1. 782 (Thrace) τὸν βω[μ]ὸν τῇ συναγω[γ]ῇ τῶν
κουρέω[ν] (‘‘collegio tonsorum,” Ed.) [π]ερὶ ἀρχισυνά-
γίωγ]ον T. Ἰούλιον [Ο]ὐάλεντα δῶϊρ]ον ἀποκατέστη σαὴ]ν :
C. Julius Valens is the Master of the Barbers’ Company.
See further Ziebarth Vereznswesen, p. 55 ff. For Jewish
exx. see the Alexandrian inscr. of the time of Augustus in
Archiv ii. p. 430, no. 5* and C. and B., no. 559 (11.
p- 649), ὃ διὰ βίου ἀρχι[συν]άγωγος, with Ramsay’s remarks,
showing that Julia Severa (A.D. 60-80), who figures in this
Akmonian inscr., was a Jewess with the honorary title of
‘‘ruler of the synagogue’’: cf. also Ramsay C/’Z, p. 68,
and Lake, Zarlier Epistles of S. Paul, p. 104 nt.
ἀρχιτέκτων.
The word occurs several times in the correspondence
(middle iii/B.c. ) of Cleon the architect in P Petr II. (= Wit-
kowski,? nos. 1-10), e.g. 4 (1)}, 15 (2)% In 42 (a)® we
read that one Theodorus, who had previously worked under
Cleon (Θεόδωρον τὸν ὑπαρχιτέκτονα), was appointed Cleon’s
For the use of the corresponding verb in the
inscriptions, cf. OG/S 39? (iii/B.c.) &épxurextovyc[avta] τὴν
τριακοντήρη Kal εἰκ[οσήρη]. «1. This example shows that
the word is wider than our ‘‘architect.”” In P Tebt II. 2861*
(A.D. 121-38) the editors translate ἐκ] τῆς τῶν ἀρτεκτόνων
(Δ apxit.) πρ[ο]Ἱσφωνήσεως, ‘as the result of the declaration
of the chief engineers ’’ with reference to a dispute regarding
a house. The RV is of course shown to be right by the
context in 1 Cor 319, It is worth while to remember that
τέκτων in its turn is wider than ‘‘ carpenter.”
Other occurrences of ἀρχιτέκτων will be found in Sy//
54016 (ii/p.c.), a long inscription about the building of a
temple, where the a. has a ὑπαρχιτέκτων under him; 545° 76,
55272, 58527, ete. (all ii/B.c.) ; 653°° (the Mysteries inscrip-
tion from Andania, dated B.c. 91—in dialect) ; 248% (Delphi,
iii/B.c.—dialect) ὃ ἀρχιτέκτων τοῦ ναοῦ, Cagnat I. 925
(iii/A.D.) of the designer of a tower, 926 of a well, etc.
successor.
ἄρχομαι.
For the participle in a quasi-adverbial position (see
Proleg.® p. 240) cf. P Ryl 11. 156*8 (i/a-pD.) λιβὸς [δὲ] ὧν
κεκλήρων[ται λιβὸς ἐπ᾽’ ἀπηλιώτην ἀρξάμενοι ἀπὸ τῆς
λιβικῆς γωνίας τοῦ πύργου, ἐῤ. 1577 (A.D. 135) ἧς ἐστὶν
cxowiopos [..-....- ἀ]ρχομένου νότου ε[ἰ]ς Blo]ppa,
“its measurements are . . . beginning from south to north”
etc., Sy// 5375 (iv B.C.) σκευοθήκην οἰκοδομῆσαι... ἀρξάμενον
ἀπὸ τοῦ προπυλαίου. P Tebt 11. 526 (1i/A.D.) ἀπηλί(ιώτου)
ἐχόμ(εναι) ἀρχόμί(εναι) ἀπὸ βορρᾶ ΤΤανκράτης (ἄρουραι) [ . ]
Πρῖσκος (ἄρουραι) B (cited in Moulton, Ezn/ertung p. 287).
In reply to a suggestion from one of us that the frequent
abbreviation of this participle might have occasioned some
of the grammatical confusion found in NT passages (Proleg.
182, 240), Dr A. 8. Hunt wrote (Sept. 1909) that ἀρχόμενος
was ‘commonly abbreviated apX in land-survey lists, from
Ptolemaic times downwards . . . So it was a stereotyped
phrase which might have influenced Lk 2447: at any rate it
is an ingenious suggestion.”
The ordinary use of ἄρχομαι “begin” hardly needs
illustrating. In P Giss I. 15° (ii/A.D.) τῆς ἄλλης ἀρχόμεθα
we see it c. ρθη. : so P Tebt II. 4178 (iii/A.D.) πλὴν ἀρξό-
μεθα] τοῦ ἔργου. The familiar NT use ina quasi-auxiliary
sense, by its significant absence from Paul and presence in
ἄρχων
such abundance in those books where OT language is
imitated or Aramaic originals translated, seems to belong to
the alien elements in NT Greek: see Pro/eg. p. 14f. It
does not however follow that Luke used it, as Mark seems
to do, with no more force than the Middle English gaz: we
may refer to a note by Archdeacon Allen in a forthcoming
work on the Gospel of Mark.
The act. ἄρχω “‘rule” only occurs twice in NT, and is
too common in Greek to need quotations. It takes dat. in
Syil 3197 (ii/B.c.) οἷς [ἂν 6 δῆμος ὁ Μηθυμναίων] ἄρχῃ,
perhaps under Latin influence (cf. zero c. dat.): the
recurrent δόλων πονηρῶι ‘‘dolo malo” is suggestive in this
regard. For the very common use = ‘‘hold office” may be
cited P Oxy IIT. 47114 (ii/aA.D.) ἄρξας δὲ καὶ τὴν τ[ῶν
ἐκεῖ] ἀρχιδικαστῶν ἀρχὴν ἔτη δέϊκα.
ἄρχων.
The official uses of ἀ. are fully classified by Dittenberger
in the index to his OG/S, where he cites instances of its
application to (1) sezmmus magistratus, (2) praefectus in
urbem aut regionem subditam missus, (3) magistratus pro-
vincialis Romanorum, and (4) magistratus quilibet. To
these for the NT we have to add ‘ruler of a synagogue,”
which is illustrated, according to de Rossi, in an Italian
inscr. of the reign of Claudius, Ca at I. 388 (= 7GS/ 949)
Κλαύδιος Ἰωσῆς ἄρχων ἔζησεν ἔτη de. 70. 1024" (i/B.€. 7)
—the inscr. from Berenice in Cyrenaica cited above under
aBapys—eSote τοῖς ἄρχουσι Kal τῷ πολιτεύματι τῶν ἐν
Βερενίκῃ Ἰουδαίων : a list of these Jewish ἄρχοντες is given
at the beginning of the inscr., which is dated at the σκηνο-
anya. (See Schiirer as cited below.) So in P Lond 1177°*?
(A.D. 113) (=TIII. p. 183),-in accounts for the water-works
of the μητρόπολις (? Hermopolis)—Apxévtav Ἰ[ου]δαᾳίων
προσευχῆς Θηβαίων μηνιαιω <pky, ‘‘ The rulers of the pros-
eucha of Theban Jews 128 drachmae a month” (see further
σι. προσευχή). For Jewish ἄρχοντες generally see Schiirer’s
inscriptional evidence and discussion in Geschchée iil. p. 38 ff.
(= A/F II. ii. p. 243 ff.). In P Lond 1178® (A.D. 194)
(= III. p. 217) the designation is applied to the ‘‘ presidents”
of an athletic club known as ‘The Worshipful Gymnastic
Society of Nomads” (ἡ ἱερὰ ξυστικὴ περιπολιστικὴ. . .
σύνοδος). Miscellaneous references are P Oxy III. 473?
(A.D. 138-60) of the magistrates of Oxyrhynchus, 2b. 592
(A.D. 122-3) of Sarapion γενομένῳ πρυτανικῷ dipxovt(t) ἱερεῖ
Kal ἀρχιδικαστῇ, BGU 11. 362%? (A.D. 214-5), 26. 38 81:36
ἄρχουσιν, Cagnat I. 118% (B.c. 78) (=7GS/ 951) ἐάν τε
ἐν ταῖς πατρίσιν κατὰ τοὺς ἰδίους νόμους βούλωνται κρίνε-
σθαι ἢ ἐπὶ τῶν ἡμετέρων ἀρχόντων ἐπὶ Ἰταλικῶν κριτῶν.
In P Oxy III. 592 we have ἃ πρυτανικὸς ἄρχων, which
Wilcken (A7chiv iv. p. 118 f.) regards as equivalent to
πρύτανις. Note also P Giss I. 19}? (ii/A.D.), where Aline
commends to her husband, a otpatnyds, the example of
ὃ ἐνθάδε στρατηγός, who τοῖς ἄρχου[σι ἐπιτί]θησι Td βάρος:
these ἄρχοντες were accordingly subordinates. MGr ot
ἄρχοντες or 7 ἀρχοντιά = the local aristocracy.
ἄρωμα.
In Sy// 93017 (an undated decree from Arcadia, containing
regulations about the mysteries, in strongly dialectic form,
and therefore presumably not late) we find μάκων[σ]ι λευκαῖς,
83
ἀσεβέω
λυχνίοις, θυμιάμασιν, [ζἸμύρναι, ἄρωμασιν all governed by
χρέεσθαι ( -- χρῆσθαι). So OG/S 38314 (i/B.c.) ἐπιθύσεις
- ἀρωμάτων ἐν βωμοῖς τούτοις ποιείσθω, P Oxy IX.
1211}0 (ii/A.D.) πᾶν ἄρωμα χωρὶς λιβάνου, ‘every spice
except frankincense,” in a list of articles for a sacrifice,
BGU 1. 1491 (ii/iii a.p.) (= Chrest. I. 93) Us τιμὴν [τῶν
ἀρ]ωμάτων, in temple-accounts, and P Leid Wvi- 18,
For the adj. see P Fay 93° (a lease of a perfumery
business, A.D. 161) (= Crest. I. 317) βούλομαι μισθώσασθαι
παρά cov τὴν μυροπωλαικὴν (7. μυροπωλικὴν) Kal dpopa-
τικὴν (1. ἀρωματικὴν) ἐργασίαν κτλ. Add the inscription
on a seal of the time of the Antonines ἀρωματικῆς τῶν
κυρίων ΚΚαισάρων, where Rostowzew supplies avis after ἀ. :
see Archiv ii. p. 443, and for the ἀρωματική tax, 26. iii.
p- 192, iv. p. 313 ff. The verb occurs Prveve 112% (after
B.C. 84) Hpwpaticpévoy . . . ἔλαιον.
ἀσάλευτος.
For the metaph. use οἱ ἀ. (as Heb 1228) cf. Magn ττ638 1.
(ii/A.D.) ἀ](σ)άλευτο(ν) καὶ ἀμετάθετον τὴν περὶ τούτων
διάταξιν, Αατώε] 10284 (Andros, hymn to Isis, iv/a.p.)
στάλαν ἀσάλευτον, 70. 855° (Locris, Macedonian age) τὰν
ἀσάλευτον νίκαν ἀρνύμενος, P Lips I. 3428 (c. A.D. 375) διὰ
τοῦτο δέομαι τῆς οὐρανίου ὑμῶν τύχης ἐπινεῦσαι [β]έβαια
καὶ ἀσάλευτα [μέϊνειν τὰ περὶ ταύτης τῆς ὑποθέσεως πεπρα-
γμένα ἐξ ἀντικαθεστώτων [ὑ]πομνημάτω[ν], and similarly
26. 3539. Add the late Byzantine papyrus P Lond 483811:
(A.D. 616) (=IL. p. 328) ἄτρωτα καὶ ἀσάλευτα καὶ ἀπαρά-
Bara, and the eighth century P Lond 77% (=I. p. 235) and
P Par 21 ὁὲς 39 where a. is coupled with ἀρραγής. It survives
in MGr.
ἀσέβεια.
In P Eleph 23} *- (B.c. 223-2) we find the characteristic
phrase ἔνοχον εἶναι τῆι ἀσεβείαι Tod ὅρκου : cf. Sy// 560%
(Rhodian dialect, iii/B.c.) ἢ ἔνοχος ἔστω tar ἀσεβείαι (of
violating certain taboos concerning a temple—the last of
them μηδὲ ὑποδήματα ἐσφερέτω μηδὲ ὕειον μηθέν), and of a
much later date OGZS 2621 (iii/a.D.) ἔνοχον εἶναι ἀσεβείᾳ.
In γὼ 190!° we have ἀ. with a genitive, elo]anSqoavras
νύκτωρ ἐπ᾽ ἀδικίαι [kal] ἀσεβείαι τοῦ ἱεροῦ: King Lysi-
machus (B.C. 306-581) is decreeing penalties against men
who tried to burn a temple. In the ‘* Apologia pro vita sua”
of Antiochus I, OG/S 3835 (middle of i/B.c.) it is stated
that χαλεπὴ νέμεσις βασιλικῶν δαιμόνων τιμωρὸς ὁμοίως
ἀμελίας τε καὶ ὕβρεως ἀσέβειαν διώκει, and almost immedi-
ately afterwards there is a reference to the toilsome burdens
of impiety—rtijs δὲ ἀσεβείας ὀπισθοβαρεῖς ἀνάγκαι.
ἀσεβέω.
OGIS 765 (iii/B.c.) τὸ θεῖον ἠσέβουγ, with external
accus., as in Aeschylus Zz. 270: the more regular con-
struction occurs a few lines further down—els τὸ θεῖον ac[e]-
βοῦντα[ς]. So Sy// 190% (see above) τ]οὺς ἀσεβήσαντας eis
τὸ tepdy, a7. A iv/B.C. inscription in Boeotian dialect, Sy/Z
120° π]οττὼς ἀσεβίοντας τὸ ἱαρό[ν] may be added for the
accus. construction, also a late inscription from Lyttus, Sy//
889? τῷ ἀσεβήσαντι τοὺς δαίμονας. The internal accus.
appears in Sy/Z 887 ἀσεβήσίει) τὰ περὶ τοὺς θεούς, as in
Jude 15, the only NT occurrence of the verb (according to
WH).
ἀσεβής
ἀσεβής
is found in P Tor I, 11:8 (B.c. 116) (= Chrest II. p. 33) τὴν
γεγενημένην μοι καταφθορὰν ὑπὸ ἀσεβῶν ἀνθρώπων, and in
the magical P Lond 1214 (iii/A.p.) (=I. p. 103). It
occurs also in Sy// 789% (iv/B.c.) ὅπ]ως ἂ[ν] . . . μ[ηδ]ὲν
ἀσεβὲς γένηται, and twice in OG/S go** 25 (Rosetta stone,
B.C. 196) τοῖς ἐπισυναχθεῖσιν εἰς αὐτὴν ἀσεβέσιν. . . τοὺς
ἐν αὐτῆι ἀσεβεῖς πάντας διέφθειρεν of those who had created
sedition, involving the majesty of the θεός on the throne,
as Dittenberger explains. Several exx. of the adjective in
Josephus are put together by Schmidt /os. p. 357. For the
adverb, see P Oxy II. 237% 38 (a.p. 186) ἀσεβῶς καὶ
παρανόμως.
ἀσέλγεια
appeared in P Magd 245 according to the original reading,
but has been corrected in the new edition. The adj. appears
among a number of technical epithets of ζῴδια in Vettius
Valens p. 3355". -Ὦ χερσαῖα ἢ ἀσελγῆ ἢ λατρευτικὰ καὶ τὰ
λοιπά. An obscure and badly-spelt document of iv/v A.D.,
BGU IV. 1024 ¥: 2", seems to contain this noun in the form
ἀθελγία- -ἀλλὰ ᾿ναντία Kal ταύτης ὑπὸ σοῦ γενόμενον
ἀθελγία ἐλενλέχ[ο]υσα τὰ πεπραγμένα, which the editor
understands as = ἀλλ᾽ ἐναντία ταύτῃ ἡ ὑπὸ σοῦ γενομένη
ἀθελγία ἐλέγχουσα κτλ. But we mention this passage only
to note how early the popular etymology was current con-
necting it with @€Ayw. It is dubious at best, and the history
of the word is really unknown ; but cf. Havers in /zdogerm.
Forschungen xxviii (1911) p. 194 ff., who, adopting the fore-
going etymology, understands ἀσελγής as = “‘ geschlagen,”
then ‘‘ wahnsinnig,” and then ‘‘liebestoll, wolliistig.” He
has not convinced Prof. Thumb. For the idea of sensuality
associated with the word in late Greek, see Lightfoot on
Gal 5,3.
A cognate noun appears in P Oxy VI. 9035} (iv/A.D.)
πολλὰ ἀσελγήματα λέγων εἰς πρόσωπόν pov καὶ διὰ τῆς
ῥινὸς αὐτοί Ὁ], ““ πιδὶπο many terms of abuse to my face, and
through his nose” (Edd.). The complainant is a Christian.
ἄσημος.
This word occurs perpetually in the papyri to denote a
man who is “ not distinguished ” from his neighbours by the
convenient scars on eyebrow or arm or right shin which
identify so many individuals in formal documents. Thus in
P Oxy I. 7328 (A.D. 94) a slave is described as μελίχρωτ[α
μακρ])οπίρ]όσωπον ἄσημον, and similarly in P Fay 2815 f
(A.D. 150-1) (= Selections, p. 82) the parents in giving
notice of the birth of a son sign themselves—
Ἰσχυρ]ᾶς (ἐτῶν) μὸ ἄσημος
Θαισάριον (ἐτῶν) kd ἄσημος.
From the fact that in BGU I. 347 (1i/A.D.), an as yet un-
circumcised boy is twice described as ἄσημος, Deissmann
(BS p. 153) conjectures that & may have been the technical
term for ‘‘ uncircumcised ’’ among the Greek Egyptians, but
cites Krebs (PAz/o/ogus lili, p. 586), who interprets it rather
as = ‘‘free from bodily marks owing to the presence of
which circumcision was forborne’’: cf. Preisigke 161°
(A.D. 155-6), where formal enquiry is made as to a priest’s
sons, εἴ τινα σημεῖ[α ἔχουσιν, and leave for circumcision is
84
ἀσθενέω
apparently given if these signs are not conspicuous (Wilcken
Archiv v. p. 435 f.).
In BGU I. 2232 (a.p. 114) ( = Selections, p. 76) a pair of
silver bracelets are described as of ἀσήμου “ unstamped ”’
silver, and the same epithet is applied to a δακτυριτριω,
apparently some kind of a ring, in P Lond 193 werso4 (ii/A.D.)
(=II. p. 245). So Syl 5867 (early iv/B.c., Athens)
ἀργύριον σύμμεικτον ἄσημον, weighing so much, followed
by χρυσίον ἄσημον, so much. The word became technical
in commerce, so that Middle Persian borrowed it as asim
‘silver’? (P. Horn, in Grundriss d. tran. Philol. 1. 1.
p- 20). So MGr ἀσήμι, with the same meaning.
The only NT instance of ἄσημος is in Ac 21°? (cf.
3 Macc 13), where it = ‘‘ undistinguished, obscure,’’ as
sometimes in classical writers, as Euripides Jon 8, οὐκ
ἄσημος Ἑλλήνων πόλις (ze. Athens). Cf. Chrest. I. τα 10
(p. 27—c. A.D. 200) ἐγ]ὼ μὲν οὔκ εἰμι δοῦλος οὐδὲ
μουσικῆς [υἱ]ός, ἀλλὰ διασήμου πόλεως [A ]AcEav[ δρΊεί[ ας]
γυμνασίαρχος. For the evidence that Tarsus was “no
mean city ’’ see Ramsay, Cities, p. 85 ff., and more recently
Bohlig, Dée Gersteskultur von Tarsos im augusteischen Zett-
alter (Gottingen, 1913). The adj. is applied to a ship in
P Lond 948? (a.D. 236) (=III. p. 220), “without a
figurehead” (Tapdonpos—g.?. ).
ἀσθένεια.
P Ryl If. 153% (Α.Ὁ. 138-61) I have directed Eudaemon
γράψαι ὑπὲρ ἐμο[ῦ] τῆς ὑπογραφῆς τὸ σῶμα διὰ τὴν περὶ ἐμὲ
ἀσθένιαν. BGU I. 2293 (ii/iii
of consulting the local oracle in times of difficulty or sickness
— μὲν σοθήσωμαι ( = εἰ μὲν σωθήσομαι) ταύτης, ἧς (Ὁ for
τῆς, or an extreme case of attraction) ἐν ἐμοὶ ἀσθενίας, τοῦτόν
μοι ἐξένικον (-- τοῦτό μοι ἐξένεγκον). P Lond 9714 (ili/iv A.D.)
(ΞΞῚΠΙ. p. 128) ἀδύνατος γάρ ἐστιν ἡ γυνὴ διὰ ἀσθένιαν
τῆς φύσείως. P Flor I. 51° (A.D. 138-61) σ]ωματικῆς
ἀσθ[ενεί]ας, in an incomplete context. The prepositional
phrase of Gal 415 may be further illustrated by P Oxy IV.
7261 (A.D. 135) οὐ δυνάμενος δι᾽ ἀ[σ]θένειαν πλεῦσαι. Add
BGU IV. 1109" (8.6. 5) τῆς Καλλιτύχης ἐν ἀσθενείᾳ
διατεθείσης, and OG/S 2441 (iii/B.c.) τὴν περὶ τὸ σῶμα
[γε]γενημένην ἀσθένειαν διὰ τὰς συνεχεῖς κακο[π]αθίας,
where the editor notes that there is no tautology, as
κακοπαθία is to be understood in its later sense of laborious
and troublesome work.
ἀσθενέω
is too common to need many citations. There is a pathetic-
ally laconic ᾿Ασθενῶ between some household details and
concluding salutations in an undated letter, BGU III. 82774
P Oxy IV. 725% (A.D. 183) is typical: a boy apprenticed to
a weaver is to have 20 holidays a year for festivals, with-
out loss of wages, ἐὰν δὲ πλείονας τούτων ἀργήστ [ἢ ἀσ]θενήσῃ
ἢ ἀτακτήσῃ κτλ, “from idleness or ill-health or disobedi-
ence’ (Edd.), they must be made up, With the use of the
verb in Mt 108 may be compared Sy// 5031° where a certain
man is extolled because, in addition to other benefactions,
παρέσχεν ἰατ]ρὸν τὸν θεραπεύσοντία τοὺς ἀσθενοῦντας ἐν
rile] παν[ηγύρει]. See also P Par 5! (8.6. 114) ἀσθενῶν
τοῖς ὄμμασι (so also P Leid Mi), 26. 63'¥. 122 (B.c, 165) κατὰ
τῶν ἀσθενούντων καὶ μὴ δυναμένων ὑπουργεῖν, BGU III.
84432 (A.D. 83) κόπους γάρ po[t] παρέχει ἀσθενοῦντει. In
ἀσθένημα δῦ
P Lond 144 (? i/A.p.) (=II. p. 253) a servant complains
that he had been without food (ἀσειτήσαντος) for two days,
as the boy who brought his provisions ‘‘ was sick,’’ ἀσθενή-
σαντος: cf. P Lond 22% (B.c. 164-3) (=I. p. 7) where
ἀσθενῶς διακειμένας is used to describe the “sorry plight ἡ
of the twins in the Serapeum owing to the withholding of
their allowances of oil and bread. In Pro/eg. p. 11 the very
vernacular letter BGU III. 948° (Christian, iv/v A.D.) is
quoted for its closeness to Lk 1318: 4 μήτηρ cov K. acbevi,
εἰδοῦ, δέκα tpis μῆνες. (See under ἰδού) ἬἩσθένηκα is
answered by ἐὰν κομψῶς σχῶ in P Tebt II. 414° (ii/a.D.).
The compound ἐξασθενέω is found in BGU III. 903% (ii/A.D.)
as now amended, τοὺς πλείστους ἐξασθενήσαντας ἀνακε-
χωρηκέναι κτλ. : cf. also P Tebt I. 50% (Β. 6. 112-1), where
for ἐξησθενηκώς the editors hesitate between the meanings
““ was impoverished ”’ or δ fell ill.’’ Add PSI τοι" (ii/A.D.)
οὕσπερ ἐξασθενήσαντας ἀνακεχωρηκέναι : the last three sub-
stantial men of the village had emigrated because they could
not stand the taxation.
ἀσθένημα.
BGU III. 9031 (ii/A.D.) was formerly read ἐξ ἀσθενήματος,
but see the last article. The noun is warranted by Aristotle :
Paul has developed the sense in his own way.
ἀσθενής.
PAmh If. 784 (Α.10. 184) μου] πλεονεκτῖ ἄνθρωπος
ἀσθενής (for —ov -οὖς !), 2. 1411 (A.D. 350) οὐ δυναμένη
ἀφησυχάσαι γυνὴ [ἀσθε]νὴς καὶ χήρα κτλ. P Flor I. 58%
(iii/A.D.) καταφρονο]ῦντές μου ὡς γυναικὸς ἀσ θ]ε[νο]ῦς.
P Théad 2οἱ: 15 (iv/A.D.) τὰς ἀσθενεστέρας κώμας], “weaker ”’
financially. For the adv. see OG/S 7518 (ii/B.c.) ἐπεὶ θλι-
βέντες ἐμ πλείοσιν ἀσθενῶς [σχή]σετε. The definitely moral
character of the adj. in Rom and 1 Cor may be illustrated by
Epict. Déss. i. 8. 8, where the ἀσθενεῖς are coupled with the
ἀπαίδευτοι. The adj. is curiously rare by comparison with
its derivative verb and noun.
Aowoyis.
For inscriptional light on the meaning of this term it will
be enough to refer to the archaologists: see esp. Ramsay’s
bibliography in his art. sw voce in Hastings DA.
ἀσιτία.
We can only add to the literary record the late P Ryl I.
108 (cf. #2), a hagiographical fragment of vi/A.D., containing
a discourse by a saint condemned to death by starvation—&v’
ὃν τὴν ἀσιτίαν κατεκρίθην. See next article.
ἄσιτος.
We can illustrate the derived verb from the curious letter
quoted under ἀσθενέω, where the context points clearly to
absence of food, and not abstinence therefrom—P Lond
144° (i/A.D. ?) (=II. p. 253) νωθρευσαμένου pov καὶ ἀσει-
τήσαντος ἡμέρας δύο ὥστε pe μετὰ τῶν νομάρχων μηδὲ
συνδιπνῆσαι. The editor conjectures that the writer may
have been in the desert, and that the nomarchs with whom
he ‘‘did not even dine” were the officials who superintended
the transport of goods from one village to another. The
vernacular evidence therefore does not go far to decide the
much discussed significance of the subst. in Ac 272. And,
J “ἢ
ἀσπάζομαι
on the whole, in view ot the undoubted use of ἀσιτία in
medical phraseology to denote ‘‘ loss of appetite” from illness
(as Hipp. Word. 454 τήκεται ὁ ἀσθενῶν ὑπὸ ὀδυνέων ἰσχυρῶν
καὶ ἀσιτίης καὶ βηχός : other exx. in Hobart, 77εαϊζεαὶ Lan-
guage of St. Luke, p. 276), it seems best to understand it so
here, and to think of Paul’s companions as abstaining from
food owing to their physical and mental state, and not be-
cause no food was forthcoming. See further Knowling in
EGT ad /., and the note by J. R. Madan in /7S vi.
p- 116 ff.
ἀσκέω.
P Par 63%-?4 (ii/p.c.) ε[ὐ]σέβειαν ἀσκήσαντα. Lewy
(Fremdworter, p. 131) notes the use in the Hebrew Mishna
and Aramaic Targum of PDY ‘asaq = “sich mit etwas be-
schaftigen, Miihe geben, sich befleissigen.”
ἀσκός.
P Lond 402 verso? (B.c. 152 or 141) (ΞΞ 11. p. 11) ἀσκός
= ‘‘leathern bag or bottle.” The word is used in the
general sense ‘‘hide” or ‘‘skin” in P Fay 121° (c. A.D. 100)
where a new and strong yoke-band is to b= selected ἐκ τῶν
ἐν τῆι κειβωτῶι τῶν ἀσκῶν, ‘from those in the box of
skins.” Add OG/S 629% (ii/A.p.) ἐν ἀσκοῖς] αἰγείοις,
Cagnat III. ro56iil 46 (Palmyra, Trajan’s reign) τοῦ ἐν]
ἀ[σ]κοῖς δυσὶ αἰγείοις ἐπὶ κ[αμήλου εἰσ]κομισθέντος : cf.
above, 5,30. where the tax is defined ona load of μύρον,
ἐΐν ἀλαβασ]τροῖς and one ἐν ἀσκοῖς] αἰγείοις respectively—
the supplements come from the Latin. Cf. MGr ἀσκί
(Zaconian αἰ" δ).
ἀσμένως.
P Grenf 11. 14 (a)! (iii/B.c.) ἀϊμένως [ἂν συνέταξεν τὸ
Tap’ αὐτῶι ἀποδοῦναι, Sy// 329° (i/B.C.) ἀσμένως καὶ ἑκου-
σίως, Magn 17} ἄσμενος ὑπήκουσεν (Λ)εύκιππος.
ἄσοφος
occurs in P Ryl II. 6213 (iii/a.p.), a translation of an un-
known Latin literary work; δύναμαι χαρίσασθαι kal πένητι
[πλοῦτον Kal ἄσοφον ἀρετῆς στεφανῶσαι -- ‘unskilled in
wisdom,” unless we should drop one ς and read ἀρετῃ
“crown with virtue.”
ἀσπάζομαι.
The papyri have shown conclusively that this common
NT word was the regular ¢erm. tech. for conveying the greet-
ings at the end of a letter. Examples are BGU IV. 1079*f-
(A.D. 41) (= Selections, p. 40) ἀσπάζου Διόδωρον pler’] ἄλων
(Δ ἄλλων)... ἀσπάζου ᾿Αρποχράτη[ν], 22. 11. 423!8f
(ii/A.D.) (= Selections, p. 91) ἄσπασαι Καπίτων[α πο]λλὰ
καὶ το[ὺς] ἀδελφούς [μ]ου καὶ Σιεϊρήνιϊ]λλαν καὶ τοὺς] φίλους
[μ]ου, etc. As showing how much the absence of these
greetings was felt, we may quote P Giss I. 787 (ii/A.D.) ἡ
μικρά μου “Hpa8[o]is γράφουσα τῶι πατρὶ ἐμὲ οὐκ dorife-
ται κ[α]ὶ διὰ τί οὐκ οἶδα, and P Grenf I. ς 35: (iv/a.p.)
᾿Αλλοῦς πολλά σοι ἀπειλί(εῖ), ἐπὶ γὰρ πολλάκις γράψας καὶ
πάντας ἀσπασάμενος αὐτὴν μόνον οὐκ ἠσπάσου. The use
of the Ist pers. ἀσπάζομαι by Tertius in Rom 16*!, the only
ex. of this exact formula in the NT, may be paralleled from
P Oxy VII. 106775 (iii/A.D.) where to a letter from a certain
Helene to her brother, their father Alexander adds the post-
script—Kay ᾿Αλέξανδρος ὁ πία]τὴρ ὑμῶν ἀσπάζομαι ὑμᾶς
ἀσπασμός 80
πολλά. (As there is no change of hand, both Helene and
her father would seem to have employed an amanuensis : see
the editor’s note). When several persons are included in a
greeting, the phrase kat’ ὄνομα often occurs (as in 3 Jn’)
e.g. BGU I. 2765 (ii/iii A.D.) ἀσπάζομαι ὑμᾶς πάντες κατ᾽
ὄνομ(α), καὶ ᾿Ωριγ[έϊνης ὑμᾶς ἀσπάζεται πάντες, P Oxy III.
535327. (ii/iili A.D.) ἀσπάσασθε τὸν μεικρὸν Σερῆνον καὶ
Κοπρέα καὶ το[ὺ]ς ἡμῶν πάντας κατ᾽ ὄνομα. Add Ρ Fay
1855 (Α.Ὁ. 110) ἀσπάζου τοὺς φιλοῦντές σε πάντες πρὸς ἀλή-
θιαν (cf. 2 Jn', 3 Jn!) and the Christian Psenosiris letter
P Grenf II. 734 (late iii/A.D.) (= Se/ectzons, p. 117) where
immediately after the address we find mpd τῶν ὅλων πολλά
σε ἀσπάζομαι Kal τοὺς παρὰ col πάντας ἀδελφοὺς ἐν
Θι(ε)ῷ.
For ἀ. = ‘‘ pay one’s respects to,’’as in Ac 251", see BGU
I. 3763 (A.D. 171) ἠσπάσατο τὸν λαμπρότατον ἡγ[εμόϊΪνα,
and 74. 2481 (ii/A.p.) θεῶν δὲ βουλομένων πάν[τ]ως μετὰ τὰ
Σουχεῖα σὲ ἀσπάσομαι (cited by Deissmann, BS p. 257),
and from the inscriptions OG/S 219% (iii/B.c.) ἀσπασάμενοι
αὐτὸν παρὰ tlov δήμου], Sy// 3184 (B.c. 118) a deputation
is sent οἵτινες πορευθέντες πρὸς αὐτὸν Kal ἀσπασάμενοι παρὰ
τῆς πόλεως καὶ συνχαρέντες ἐπὶ τῶι ὑγιαίνειν αὐτόν τε καὶ τὸ
στρατόπεδον κτλ.
ἀσπασμός.
P Oxy III. 47187 (ii/A.D.) μαρτύρονται κύριε τὴν σὴν
τύχην [el] μὴν ἀναμενύντων αὐτῶν (corr. from ἡμῶν) Tov
ἀσπασμόν[. . . The noun is curiously rare: the above is
apparently its only occurrence in P Oxy I.-X., nor have
we noticed any other instance of it in the ordinary papyrus
collections.
ἄσπιλος.
Hort’s remark on Jas 157 that ‘this is quite a late word,
apparently not extant before NT”’ must be corrected in view
of the fact that it is found already in /G II. v. 1054 c.4
(Eleusis, ¢. B.C. 300), where it is applied to stones—vytets
λευκοὺς ἀσπίλους : cf. also Symm. Job 15"*. For its use in
the magic papyri see P Leid V viii (as amended by
Dieterich) ἐπίδος φοροῦντί μοι τήνδε τὴν δύναμιν ἐν παντὶ
τόπῳ ἐν παντὶ χρόνῳ ἄπληκτον, ἀκαταπόνητον, ἄσπιλον
ἀπὸ παντὸς κινδύνου τηρηθῆναι, 23. Wi 551. θῦε δὲ λυκὸν
(( λευκὸν) ἀλέκτορα, ἄσπελλον (/. ἄσπιλον). A deacon’s
litany of viii/ix Α.Ὁ., P Grenf II. 113, commemorating the
Virgin, is headed—[Ilept τῆ]ς πρεσβείας καὶ ἱκετείας τῆς
ἀσπίλου [δεσποίνης τῶν ἁπάντων.
ἀσπίς.
In OGZS go* (Rosetta stone—B.C. 196) ἀσπίς is used of
the ‘‘asp” or ‘‘serpent” with which the golden βασιλεῖαι
of the King were adorned—als προσκείσεται ἀσπίς: see
Dittenberger’s note, and cf. τῶν ἀσπιδοειδῶν βασιλειῶν in
the following line.
The etymology of the word is very obscure, but Lewy
(Fremdworter, p. 13) thinks that it may have been formed
from the Heb YD¥ under the influence of ἀσπίς, ‘‘ shield.”
Boisacq records this guess with a query, which Thumb
endorses.
Ἂν -
ἄσπονδος.
Priene has the combination ἀσυλεὶ καὶ ἀσπονδεί seven
times, in the common sense ‘‘ without formal treaty ’”"—the
ἀστήρ
reverse of the meaning applied metaphorically in 2 Tim 3°:
friends need no treaty, and implacable foes will not make
one. Literary parallels suffice for the Pauline use.
ἀσσάριον.
The ordinary value of the ἀσσάριον was τς of the δηνάριον,
but Dittenberger OG/S ii. p. 108 n. ™ shows that the
imperial silver denarius might be exchanged for 17 or even
22 provincial copper asses. The word can be quoted from
Syll 8695 (Calymna, Rom.) ἐὰν δὲ μὴ [παραμείνῃ] (sc. the
slave whose manumission is in question), ἀποδώσει ἑκάστης
ἡμέρας ἀσσάρι(α) 8, 2. 871° (Smyrna)—a decree regarding
a Trust which had reduced a ferry fare from two obols to
two ἀσσάρια, or } denarius to $ den. so as to undercut
competitors (Dittenberger). Other instances are needless.
ἀστατέω.
In Isai 58? Aquila substitutes ἀστατοῦντας for LXX
aoréyous, while in Gen 415 Symmachus translates 13) U3
“a fugitive and a vagabond” by ἀνάστατος kal ἀκατά-
στατος. There would seem therefore to be a certain degree
of ‘‘unsettlement’’ associated with the word; and accord-
ingly Field (4Vv¢es, p. 170) proposes to render 1 Cor 4™
καὶ ἀστατοῦμεν by ‘‘and are vagabonds,”’ or ‘‘and leada
vagabond life.’’ Grimm gives no profane warrant but a
passage in the Anthology. We can add Vettius Valens,
p- 116%; the entrance of Mercury into a certain horoscope
will produce πρακτικοὶ... καὶ εὐεπίβολοι kal φρόνιμοι καὶ
ἐπαφρόδιτοι, πολύκοιτοι δὲ καὶ ἐπὶ πολὺ ἀστατοῦντες περὶ
τοὺς γάμους, ‘‘very inconstant.” He has the adj. p. 575
ἄστατος Kal ἐπίφοβος διάξει ‘he will live an unsettled life
and liable to panic.” It occurs also in Epicurus 6510 τὴν
δὲ τύχην ἄστατον ὁρᾶν (Linde Z/ic. p. 36, where literary
parallels are given).
ἀστεῖος.
As early as P Hib I. 5415 1: (c. B.c. 245) we find this
word developed: ἐχέτω δὲ kal ἱματισμὸν ὡς ἀστειότατον,
“Jet him wear as fine clothes as possible’’ (Edd.): cf.
LXX Exod 2%, Judith 112%, and differently Judg 317. Its
connexion with the ‘‘city’’ was forgotten, and indeed ἄστυ
itself had fallen out of common use (still in P Hal 1 ¢er
(iii/B.c.)). By the Stoics it seems to have been used in a
sense almost = σπουδαῖος. The noun ἀστειότης occurs in
Vettius Valens, p. 16147, among τὰ σωματικὰ εὐημερήματα,
the others being εὐμορφία, ἐπαφροδισία, μέγεθος, εὐρυθμία.
The adj. means “‘ witty ’’ in MGr.
ἀστήρ.
Syli 140" (late iv/B.C.), a list of payments on account of
the temple at Delphi, has το[ῦ €]vA[C]vou ἀστέρος τοῦ
παρδείγματος ““{π6 pattern of the wooden star’: see note.
In OG/S 194 (i/B.c.) it is said of the Egyptian Amon Ra
that ὥσπερ λαμπρὸς ἀστὴρ Kal δαίμων ἀγαθὸς τοῖς ἀπελπί-
ἵουσι]ν ἐπέλαμψε. The use made of the same figure in
the Apocalypse undoubtedly suggested the fourth century
epitaph which Ramsay (Zee, p. 366) discovered on a stone
now built into the wall of an early Turkish Khan in
Lycaonia—
Νεστόριος πρεσβύτερος ἐνθάδε kite
ἀστὴρ ὃς ἐνέλαμπεν ἐν ἐκλησίεσιν θεοῦ.
ἀστήρικτος
““Nestorius, presbyter, lies here, who shone a star among
the Churches of God.’’ One might suspect the ultimate
origin of the phrase in Plato’s exquisite epitaph on his friend
Aster—
᾿Αστὴρ πρὶν μὲν Rapes ἔνι ζωοῖσιν ἑῷος,
νῦν δὲ θανὼν λάμπεις ἕσπερος ἐν φθιμένοις.
Other instances οἵ ἀστήρ are P Petr ITI. 1345 (anastronomical
fragment relating to the 36 decans presiding over the ten
days’ periods), P Par 1 (Eudoxus treatise, ii/B.c.) in the
Opening acrostic 2° χρόνος διοικῶν ἀστέρων γνωρίσματα,
P Leid Wii τῶν ζ ἀστέρων (magic), 7. V χει, 5 ἀστὴρ
ἀπὸ κεφαλῆς, etc. But we cannot quote it from papyri
outside those on astrological or astronomical subjects and
magic. It survives, however, in MGr ἀστέρας.
oy)
ἀστήριτος.
Mayor (on 2 Pet 214) cites Longinus ii. 2, ἀστήρικτα καὶ
ἀνερμάτιστα ‘‘unstable and unballasted (Roberts): this
should be added to Grimm’s Anthology citation. We do
not trouble much about vernacular warrant for words in
2 Pet. It occurs six times in Vettius Valens, in the phrase
a. λογισμοῦ ‘unstable in judgement.”
ἄστοργος.
Kaibel τ465 (iii/iv A.D.) ἀστόργου μοῖρα κίχεν θανάτου :
the epitaph is among the Elgin marbles. In 20. 102844
(Andros, hymn to Isis, iv/A.D.), it means ‘‘amorem non
expertus.” Στοργή is found in Chest. 11. 3619 (A.D. 360)
εὐνοίας Kal στοργῆς ἔτι Te καὶ ὑπηρεσίας.
ἀστοχέω.
In the NT confined to the Pastorals, but quotable from
iii/B.c. Thus Sy// 239% (B.c. 214) εἴπερ οὖν ἐγεγόνει τοῦτο,
ἠστοχήκεισαν ot συνβουλεύσαντες ὑμῖν kal Tod συμφέροντος
τῆι πατρίδι καὶ τῆς ἐμῆς κρίσεως, and P Par 3555 (B.c. 163)
ἀστοχήσαντες τοῦ καλῶς ἔχοντος- -α close parallel to
1 Tim 18. (For the gen. constr. cf. also Sir 713.) From a
later date we may quote the ill-spelt BGU II. 531-19
(ii/A.D.) ἐὰν δὲ ἀστοχήσῃς [aiw]ylay μοι λοίπην (/. λύπην)
[π]αρέχιν μέλλις, where the meaning seems to be “‘fail” or
““forget.” This the verb retains in MGr: so the Klepht
ballad in Abbott’s Songs, p. 34.
Μὴν ἀστοχῷς τὴν ὁρμηνεία, τῆς γυναικὸς τὰ λόγια,
Forget not thy wife’s advice, forget not her words.
From the literary side we may quote P Oxy II. 219 (a)
(i/A.D.), where in extravagant terms a man bewails the loss of
a pet fighting-cock, ψυχομαχῶν, ὁ yap ἀϊλ]έκτωρ ἠστόχηκε,
“T am distraught, for my cock has failed me” (Edd.), and
the adverb in the philosophical P Fay 337 (ii/A.D.) δεῖ
τῶν [ἀν]θρώπων ἄρχειν [τῶν] πράξεων exel[vou]s δὲ εὐθὺς
ἐφέπεσθαι, οὐκ ἀτάκτως μέντοι GAN’ εἱμα[ρ]μέϊνως]. τοῦ γὰρ
ἀστόχως. ..
ἀστραπή.
We can only cite the magical P Lond 121785 (1|.Ὰ.}.)
(=I. p. 109). It is MGr.
ἀστράπτω.
The MGr ἀστράφτει, ‘it lightens,” reinforces the literary
record. The word was vernacular, though, as in the case of
the noun, we know of no exx. except in the magic papyri,
,
ἀσυνθετος
P Lond 461° (iv/a.p.) (=I. p. 70) ἐγώ εἰμι ὁ ἀστράπτων :
So 76. 12125: (iii/a.D.) and 122 (iv/a.D.) (=I. pp. 92,
110).
ἄστρον.
In P Hib I. 2731 8. (a calendar, B.c. 301-240) χρῶν-
t[at] ταῖς κατὰ σελήνη[ν] ἡμέραις of ἀστρολό γοι] Kal of
tepoypapparelis] πρὸς τὰς δόσεις καὶ ἀ[να]τολὰς τῶν
ἄστρω[ν], ‘‘the astronomers and sacred scribes use the
lunar days for the settings and risings of the stars” (Edd.):
cf. ὅδ δ, οὐθὲν πα[ραλἸλάσσοντες ἐπ᾽ ἄστρω[ι] ἢ Sivovre ἢ
ἀνατ[έλΊλοντι, ‘‘ without alterations owing to the setting or
rising of a star” (zd.). From the Adrumetum tablet
(Wiinsch 4, no. 57), on which Deissmann has written in
BS, pp. 271 ff., we may quote ὁρκίζω oe τὸν φωστῆρα
καὶ ἄστρα ἐν οὐρανῷ ποιήσαντα διὰ φωνῆς προστάγματος.
Deissmann compared Gen 115: ; since there we have
ἀστέρας, the substitution of ἄστρα suggests the suspicion
that the simpler 2nd dec]. noun was beginning to be pre-
ferred in the vernacular. (Both, however, figure in MGr,
and ἀστήρ is more often found in NT.) Add P Grenf.I.
18 (literary—ii/B.C.), ἄστρα φίλα Kal συνερῶσα πότνια νύξ
μοι, P Oxy IV. γ315 (A.D. 8-9) καὶ τοῖς ἄστροις Ἥρας
τρῖς, ‘*three days at the time of the stars of Hera’”’ (Edd.,
who note that the ‘‘star of Hera”? was Venus, but the
plural is unexplained), Sy/Z 686% (early ii/A.D.) μέχρι
νυκτός, ὡς ἄστρα καταλαβεῖν, διεκαρτέρησε, of a com-
petitor in the pancration, OG/S 56%* (B.c. 239-8), τὸ
ἄστρον τὸ τῆς Ἴσιος, 7. 6. Sirius, the date of whose heliacal
rising is defined in the succeeding lines. This last passage
agrees with the NT in making ἄστρον a complete equivalent
of ἀστήρ. It is MGr ἄστρο.
᾿Ασύγκριτος.
This proper name is by no means peculiar to Rome
(Rom 1614), though as yet it has not been very widely
attested: see, however ΟἿΣ VI. 12565 (Rome), IX. 114
(Brundisium), IX. 224 (Uria), and perhaps /G III. 1093 ἀδ
(Attica) “A]otykp[tros]: cf. Rouffiac, p. 90 f., following
Lietzmann (HZNV7 ad /.). For the adj. from which it is
derived cf. BGU II. 613%° (ii/a.D.) ἐκ τῆς ἀσυνκρίτ(ου)
ἐπιστροφῆς, and one of the letters in the Abinnaeus corre-
spondence, P Gen I. 5541 (iv/a.D.) ἔσπευσα προσαγορεῦσέ
σου τὴν ἀμίμητον καλοκαγαθίαν ὡς ἀληθὸς ἀσύνκριτον
ἐπίπαν, P Oxy X. 1298? (iv/A.D., Christian) τῷ δεσπότῃ καὶ
ἀσυνκρίτῳ kal παραμυθίᾳ τῶν φίλων, ‘to my incomparable
master, the consolation of his friends” (Edd.).
ἀσύμφωνος.
Vettius Valens has it often as a ζογϑ]. ἑδεΐ,, e.g. p. 3815
Κρόνος μὲν οὖν καὶ Ἥλιος ἀσύμφωνοι.
ἀσύνετος.
P Oxy III. 471% (ii/a.D.), ἣν δὲ οὐκ ἀσύνετον, “and he
was not stupid.”’ Aazbe/ (near Ephesus) ἀξυνέτων
δὲ βουλαῖς ἀνθρώπων τοῦδε ἔτυχον θανάτου : it seems clear
that ‘‘foolish” here does not primarily denote lack of brains
but moral obliquity.
225°
>
ἀσύνθετος.
To other citations for the meaning “‘faithless”” appearing
in the derivative verb may be added three from Ptolemaic
ἀσφάλεια
“to keep faith’’—P Petr II. 9 (2)?
32
papyri for εὐσυνθετέω,
(B.c. 241-39), εὐσυνθετῆσαι αὐτοῖς, P Tebt I. 61 (a)
(B.c. 118-7), διὰ τὸ μὴ εὐσυνθετηικέναι ἐν τῆι διορθώστε)ν
τοῦ ἐπιβληθέντίος αἸὐτῶι στεφάνου, and similarly 26. 64
(a)48 (8.6. 116-5). Adda British Museum papyrus quoted
in Archiv vi. p 101 (A.D. 114-5) τῶν β[ι]βλίων....
ἐπαλλήλςζων] Kall] ἀσυνθέτων διὰ τὸ πλῆθος κειμένων,
which can only mean that these records were “closely
packed together and not in order’’—a meaning which
follows well from that of συντίθημι, but does not seem to
occur elsewhere.
ἀσφάλεια.
P Amb II. γ8:5 (a.p. 184) ἀσφάλιαν γ[ρ)]απτήν,
‘written security,’’ P Tebt II. 2931" (c. Α.Ὁ. 187) τὰς
παρατεθείσας ὑπὸ αὐτο(ῦ) [ἀσ]φα[λ]είας, “the proofs sub-
mitted by him’ (Edd.), P Flor I. 2525 (ii/a.p.), κατ᾽
ἐϊνγράπτους ἀσφαλίας. In the inscriptions the word is
very common united with ἀσυλία, ἀτέλεια, etc., e.g. OG/S
8118 (iii/B.c.) ἀσφάλε[ζιαν καὶ ἀ)]συλίαν : cf. 270! (111,8.6.),
352 (ii/B.c.). In 7. 66919 (i/a.D.) we find τῶν θεῶν
ταμιευσαμένων els τοῦτον τὸν ἱερώτατον καιρὸν τὴν τῆς οἰκου-
μένης ἀσφάλειαν. As this illustrates the use of ἀ. found in
1 Th 5%, so is that of Lk 1* paralleled by the papyrus
instances cited above. The noun occurs innumerable times
in the commercial sense, ‘‘a security.”’ In P Tebt II.
4019 (A.D. 199?) at dval καὶ ἀσφάλειαι is rendered ‘the
contracts and title-deeds.”” For the phrase of Ac 553 cf.
Syll 246%, ὅπως μετὰ πάσης aodade[ias] συντελεσθεῖ
(sc. ἡ τῶν μυστηρίων τελετή). For the idea of “security ”’
against attack from outside cf. C. and B. 559° (ii. p. 650)
ἐποίησαν τὴν τῶν θυρίδων ἀσφάλειαν kal τὸν λυπὸν πάντα
κόσμον : the date is A.D. 60-80. Cf. P Fay 1071" (A.D. 133)
τοὺς φανέντας αἰτίους ἔχιν ἐν ἀσφαλείᾳ, “to keep the
persons found guilty in a safe place’’ (Edd.). Personal
“safety ’’ comes in Syd? 192°8 (B.c. 290-87) τὴν τοῦ ἑαυτοῦ
σώματος ἀσφάλειαν. The word is MGr.
ἀσφαλής.
BGU III. 90924 (A.D. 359) ἐν ἀσφαλεῖ παρὰ σε[ζαυ]τ[ῷ]
τοὺς τούτου P Oxy IIIf. 530% (ii/a.p.) ἀποδοῦσα
οὖν αὐτῶι ἀπολήμψῃ τὰ ἱμάτια ὑγῆ Kal ἐν ἀσφαλεῖ ποιήσῃς,
τε σοί my clothes back safe, and put them in a secure place ”’
(Edd.), 24. 433° (ii/iii A.D.) ἐν ἀσφαλεῖ [ἤ]τω. Przene 11479
(i/B.c.) τὴν] δὲ πίστιν καὶ φυλ[ακὴν] τῶν παραδοθέντων
αὐτῶι γραμμάτων ἐποι[ήσ]ατο ἀσφαλῆ. 7b. ττ88 (1,1.6.)
ἀσφαλέστατα πρὸς πάντα τὸν χρόνον γενηθῆναι τὰ βραβίεῖα.
For the adverb, cf. P Giss I. 19! (ii/A.D.) παρα]καλῶ σε
οὖν ἀσφαλῶς σεαυτὸν [τηρεῖν vel sém.). P Hib I. 53°
(B.C. 246) ἀσφαλῶς διεγγυᾶν, ““ἴο get good security,”
P Oxy ΙΝ. 742°! (B.c. 2) θ[ἐ]ς αὐτὰς εἰς τόπον ἀσφαλῶς,
“set them (sc. bundles of reeds) in a safe ρίαςθ.᾽᾿ The
word was common.
ἀσφαλίζομαι.
For the physical meaning of this very common verb, the
only meaning which occurs in NT, may be quoted P Ryl II.
681% (B.c. 89) ὅπως ἀναχθεῖσα ἡ T. ἀσφαλισθῆι μέχρι
τοῦ κτλ., ‘be brought up and secured until . . .’’ (Ed.), P
Tebt II. 28319 (i/B.c.) τὸν προγεγραμμένον IT. ἀσφαλίσασθαι,
“to secure (arrest) the aforesaid P.,’’ 7. I. 5339 (B.c. 110)
88 ἀσχήμων
ἀσφαλίσασθαι τὰ γενή(ματα), ‘seize the produce ’’ (Edd.).
7b. 11. 4074 (A.D. 199?) ἀσφαλιζόμενος τὰ μέλλ[ο]ντα πρὸς
ἐμ[ὲ ἐλθεῖν ὑπάρχοντα, “" Ξεουτίησ the property coming to
me’’ (Edd.) has the commoner applied sense: cf. also
P Oxy VII. 1033" (A.D. 392) διὰ τοῦτο ἑαυτοὺς ἀσφαλισζό-
μένοι τούσδε τοὺς λιβέλλους ἐπιδίδομεν, ‘therefore to safe-
guard ourselves we present this petition’’ (Ed.), P Lips
I. 106% (A.D. 98) ἐὰν οὖν ὅ ye γνώστης σὺν τῷ μετόχῳ
ἀσφαλίζηταί σε διὰ τοῦ γράμματεος (1 - τος) τῶν γεωργῶί(ν).
Add P Ryl II. 77* (A.D. 192) αὐτὰ ταῦτα ἀσφαλίσομαι κτλ.
ΚΕῚ will certify these very facts by means of your minutes
(Ed.), Βα Ὁ III. 8299 (A. p. 100) ἀσφ[άλισο]ν δὲ τὴ]ν ἐμὴν
ὑπογραφήν, P Hamb I. 2913 (a.p. 29), where the editors
take it as ‘‘enter a protest.’’ Demetrius de loc. 193 says
the best ‘‘literary ’’ style is συνηρτημένη Kal οἷον ἠσφαλισμέ-
νη τοῖς συνδεσμοῖς, ‘compacted and (as it were) consoli-
dated by the conjunctions ’’(Roberts). ᾿Ασφάλισμα
‘pledge ’’ occurs BGU I. 248%, II. 6017 (Ὁ) (both ii/a.p.) :
ef. also 7. I. 246" (ii/iii A.D.) [π]᾿αρασφαλίσματα. Cf.
MGr (ἀ)σφαλίζω ‘* shut.”
ἀσχημονέω.
In P Tebt I. 4477 (B.c. 114), a petition concerning a violent
assault, the complaint is made that the aggressor ἕως
[μέν t]ivos ἐλοιδίόρησέν pe] Kal doxnpolvet] ὕστερον δὲ
ἐπιπηδήσας ἔδωκεν πληγὰς πλείους ἧι [εἰῖχεν ῥάβδωι, where
foul language at least is suggested. (Is ἀσχημόνει an un-
augmented imperfect? The present is rather oddly sand-
wiched between two aorists, unless we are to call in the help
of parallels noted Proéey. p. 121.) In the great Mysteries
inscription from Andania, Sy// 653. (B.C. 91), the candidate
has to swear μήτε αὐ[τ]ὸς μηθὲν ἄσχημον μηδὲ ἄδικον
ποιήσειν ἐπὶ καταλύσει τῶν μυστηρίων μήτε ἄλλωι ἐπιτρέ-
we : in this case anything irreverent or improper would be
included. Perhaps ‘‘ behave dishonourably ᾿ is the meaning
in 1 Cor 7*6, but the word seems to take the colour of its
context. We find it in antithesis with εὐσχημονεῖν in the
pompous but ungrammatical letter (a begging letter ἢ),
P Par 63)%-*8f (B.c, 165) παρὰ τὴν περιοῦσαν ἀγωγὴν
ἀσχημωνοῦντα προσδεῖσθαι τῆς παρ᾽ ἑτέρων ἐπεικουρείας,
“since I cannot meet the conditions of life creditably I need
external assistance’’: in the next sentence, after a fresh
start, ὁρμῶμεν ἀπὸ Bpaxelwv podets εὐσχημονεῖν.
ἀσχημοσύνη.
For &. in Rom 127=ofus obscaenum, Lietzmann (2ZNT
III. i. ad 1.) refers to Philo Legg. Alleg. 11. 66, p. 78 τῆς...
ἀναισχυντίας παραδείγματα αἱ ἀσχημοσύναι πᾶσαι: cf.
III. 158, p. 118. Vettius Valens p. 6151 ἐν ἀσχημοσύναις
kal κατακρίσεσι, apparently ‘‘ scandals and condemnations.”
ἀσχήμων.
Syll 653" (B.C. 91) μηθὲν ἄσχημον μηδὲ ἄδικον ποιήσειν.
A ‘late form” of the adj. (LS, who quote Polemo, a
writer of ii/A.D.) is found in P Ryl 11. 14418 (A.D. 38) παρε-
χρήσατό por πολλὰ καὶ ἄσχημα, ‘subjected me to much
shameful mishandling ’’ (Edd.), The ordinary form occurs
in another petition of the same group, 76. 150!) (A.D. 40-1)
ἐκακολόγησεν πολλὰ Kal ἀ[σ]χήμονα. So Vettius Valens
p. 6218 ἀτυχεῖς καὶ ἀσχήμονας.
ἀσωτια
ἀσωτία.
A good instance of this expressive word occurs in P Par
6315. % (B.c. 165) in the clause preceding that quoted above
under ἀσχημονέω :--ὦἄλλως te δὴ τῆς πατρικῆς οἰκίας,
ὥσπερ καὶ σὺ γινώσκεις, ἔτι ἔνπροσθεν ἄρδην [ἀ]νατετραμ-
μένης δι᾿ ἀσζω]τίας. It occursafter ἃ hiatusin P Petr III. 21
(6) (8.6. 225). A somewhat weaker sense is found in
P Fay 124 (c. B.C. 103), where it is used of men who had
pawned a stolen garment πρὸς ἀσωτείαν ““ incontinently.”’
For the corresponding verb see P Flor I. 997 (111 A.D.)
(=Selections, p. 71), a public notice which his parents set up
regarding a prodigal son who ἀσωτευόμενος ἐσπάνισε τὰ
αὑτοῦ πάντα, ‘by riotous living [cf. ἀσώτως, Lk 151} had
squandered all his own property,” and PSI 417 (iv/a.D.),
where a wife lays a complaint against her husband for misuse
of her property Kal dowS[ev]wv καὶ πράττων [ἃ μὴ τοῖς
εἸὐγενέσι mpém. The word survives in the written MGr.
ἄσωτος.
Vettius Valens p. 18 joins ἀσώτων λάγνων καὶ κατωφερῶν
ἀκρίτων ἐπιψόγων, εὐμεταβόλων περὶ τὰ τέλη, οὐκ εὐθανα-
τούντων οὐδὲ περὶ τοὺς γάμους εὐσταθῶν. The use of the
maxim woscitur a socits here, as so often, makes the astro-
loger valuable for the delineation of a word’s meaning. It
is MGr.
ἀτακτέω.
For its original connotation of riot or rebellion cf. OG7S
2008 (iv/A.D.) ἀτακτησάντων κατὰ καιρὸν τοῦ ἔθνους τῶν
Βουγαειτῶν. So “γέ 1538! (B.C. 325-4) τοὺς ἀτακτοῦντας
τῶν τριηράρχων, α΄. Like its parent adjective ἄτακτος, and
the adverb, this verb is found in the NT only in the Thessa-
lonian Epp., where their context clearly demands that the
words should be understood metaphorically. Some doubt
has, however, existed as to whether they are to be taken as
referring to actual moral wrong-doing, or to a certain remiss-
ness in daily work and conduct. Chrysostom seems to
incline to the former view, Theodoret to the latter: see the
passages quoted in full with other illustrative material in
Milligan Zhess. p. 152 ff. The latter view is now supported
by almost contemporary evidence from the Kowy. In P
Oxy Il. 2755 Ὁ (a.D. 66), a contract of apprenticeship, a
father enters into an undertaking that if there are any days
when his son “‘plays truant” or ‘‘fails to attend "--ὅσας
δ᾽ ἐὰν ἐν τούτῳ ἀτακτήσῃ ἡμέρας - [6 is afterwards to make
them good ; and similarly in P Oxy IV. 7255 ® (a.p. 183) a
weaver’s apprentice is bound down to appear for an equiva-
lent number of days, if from idleness or ill-health or any
other reason he exceeds the twenty days’ holiday he is
allowed in the year—éav δὲ πλείονας τούτων ἀργήσῃ [ἢ ac ]-
θενήσῃ ἢ ἀτακτήσῃ ἢ δι᾿ ἄλλην τιγ[ὰ αἰ]τίαν ἡμέρας κτλ.
From an earlier date we may cite BGU IV. 11258 (B.c. 13),
another contract, where the words occur ἂς δὲ ἐὰν ἀρτακτή-
σηι ἢι ἀρρωστήσηι : the strange word is what Lewis Carroll
would call a “ portmanteau,” compounded of ἀργήσηι and
ἀτακτήσηι. On the other hand in P Eleph 215 (a will, B.c.
285-4) καὶ ἡ πρᾶξις ἔστω ἐκ τοῦ ἀτακτοῦντος καὶ μὴ ποι-
οὖντος κατὰ τὰ γεγραμμένα the verb has the stronger sense,
“to be contumacious.” Its opposite εὐτακτέω is not un-
common. Thus Sy// 5192? (Athens, B.C. 334-3), where the
ἔφηβοι of the year are formally praised for having been good
Part I.
89
ἀτιμάζω
Ῥογ5---ἐπειδὴ . . εὐτακτοῦσιν and obey the laws and the
master appointed for them. In BGU IV. 11066 (B.c. 13)
a wet-nurse is bound εὐτακτουμένην αὐτὴν τοῖς olurots
κατ]ὰ μῆνα τροφήοις ποιεῖσθαι τήν τε Eat Hs [καὶ τοῦ] παιδίου
προσήκουσαν ἐπιμέληαν : note the middle.
ἄτακτος.
See the discussion οἵ ἀτακτέω. For the adj. (and adv.)
we may quote P Fay 337!6f (ii/A.p.) δεῖ τῶν [ἀν]ϑρώπων
ἄρχειν [τῶν] πράξεων ἐκείί νου]ς δὲ εὐθὺς ἐφέπεσθαι, οὐκ ἀτά-
KTws μέντοι ἀλλ᾽ εἱμα[ρ])μέϊνως : the document is a fragment
of “a philosophical work concerning the gods ” (Edd.). In
Vettius Valens p. 33679 ἄτακτον φέσιν ἢ βελτίονα, the anti-
thesis suggests a markedly bad meaning for & The same
implication underlies the subst. in p. 1161 πολλὰ kal τῶν
ἀτακτημάτων κρυβήσεται καὶ οὐκ ἔσται aloypa—which
they would have been but for the kindly influence of Jupiter.
The next sentence identifies the ἀτακτήματα as secret
intrigues which will not be found out. In Sy// 519 (see
under ataktéw), where four sets of ἔφηβοι and their
σωφρονισταί get their meed of praise and garlands,
εὐτ]άκτους αὑτοὺς παρέχουσιν replaces the verb in one place
out of three. BGU IV. 1056!8 (B.c. 13) διδόντες τὸν μὲν
τόκον κατὰ μῆνα εὐτάκτως, “regularly’’: so 115614
(B.C. 15).
ἄτεκνος.
P Lond 2338 (B.c, 158-7) (= I. p. 38) διὰ τὸ ἄτεκνόν με
εἶναι. The word is common in connexion with dispositions
of property, etc., e.g. P Oxy IT. 249!° ® (a.p. 80) τοῦ ὁμο-
γνησίου pov ἀδελφοῦ Ποπλίου... μ[εἸτηλλαχότος ἀτέκνου,
P Amh II. 728 (A.D. 246) ἀτέκνου καὶ ἀδιαθέτου “childless
and intestate.”’ P Strass I. 298% (A.D. 289), a/. Cf. also
BGU 11. 648 15 (A.D. 164 or 196) ἐπεὶ kal ἄτεκν[6ς] εἰμι Kal
οὐδὲ ἐμαυτῆι ἀπαρκεῖν δύναμαι.
ἀτενίζω.
For this characteristically Lukan word cf. the Leiden
occult papyrus Ws"! 8 Ε εἰσελθόντος δὲ τοῦ θεοῦ μὴ ἐνατένιζε
τῇ ὄψει, ἀλλὰ τῆς ((. τοῖς) ποσί, The intensive meaning,
which underlies the NT usage, comes out in the description
of Thecla’s rapt attention to Paul’s teaching—arevi{ovra ὡς
πρὸς evppactay (Acta Pauli Viii.).
ἄτερ.
For this (originally) poetic word which is found in the
Grk Bible only 2 Macc 121%, Lk 22 ®and35\ cf, Przene 10910
(c. B.C. 120) ἄτερ ὀψωνίου, “without salary.” It occurs
in P Oxy VI. 93618 (iii/A.D., a rather uneducated letter) ὃ
ἠπητὴς λέγει ὅτι οὐ δίδω οὔτε τὸν χαλκὸν οὔτε τὸ φαινόλιν
ἄτερ Ιούστου, “the cobbler says that he will not give up
either the money or the cloak without Justus ” (Edd.). Cf.
also P Leid Wi-12 (Apocrypha Moisis) ἄτερ yap τούτων
(the corrected from 0) ὁ εὸς (/. θεὸς) οὐκ ἐπακούσεται.
To the references in the Lexicons may be added Vettius
Valens pp. 1365, 271°, 341°, and Cleanthes hymn. Orph.
68, 8.
ἀτιμάζω.
P Petr II. 4 (6) (B.c. 255-4) Swvov (7. δεινὸν) γάρ ἐστιν
ἐν ὄχλωι ἀτιμάζεσθαι, “for it is a dreadful thing to be in-
sulted before a crowd” (Ed.). Cf. OGZS 383" (i/B.c.)
12
/
ατιμία
καθωσιωμένων τε ἡρώων ἀτιμασθεὶς νόμος ἀνειλάτους ἔχει
ποινάς, γ᾽ 8015. (ii/A.p.—pagan, but with phrases from
LXX) ἐπικατάρατος ὅστις μὴ pelSorto . . . τοῦδε τοῦ ἔργου
(a tomb and statue) . ., ἀλλὰ ἀτειμάσει ἢ μεταθήσει ὅρους
ἐξ ὅρων (Dittenberger emends ἐξορύσσων) κτὰλ., BGU IV.
το 411: 28 (jv/y A.D.) πωλοῦσία αὐτὴν πρὸς] ἀτιμάζουσαν
τιμήν (of a girl sold ἴο shame). The connotation of the last
ex. survives in MGr, to ‘‘ seduce” a girl.
ἀτιμία.
P Giss I. 4oii 5, an edict announcing an amnesty of Cara-
calla A.D. 212, μετὰ t[d] π[λ]ηρωθῆναι τὸ τοῦ χρ[όϊνου διά-
στημα οὐκ ὀνειδισθήσεται ἢ τῆς ἀτιμ[ί]ας παρασημεί[ω]σις.
The word is found in ἃ hitherto unknown fragment, perhaps
of Euripides, published in P Par p. 86—
οὐκ ἣν ἄρ᾽ οὐθὲν πῆμ᾽ ἐλευθέραν δάκνον
ψυχὴν ὁμοίως ἀνδρός, ὡς ἀτιμία.
(But Euripides did not write οὐθέν 1)
ἄτιμιος.
Its old technical meaning, familiar in Attic law—cf., for
example, A’oberts-Gardner no. 324°, dated B.C. 377, ὑπαρ-
χέτω pltv] αὐτῷ aripw εἶναι καὶ [τὰ χρ]ήήμαίτα αὐτ]οῦ
δημόσια ¥oTw—is seen in OG/S 33539 (ii/B.c.) εἶναι αὐτοὺς
καῇ] αὐτὰς ἀτίμους te kal τὰ ἑκατέρων ὑπάρχοντα τῆς
πόλεως : in 5278 ἄτι[μον] δὲ εἶναι the context seems to
require the meaning of ‘‘ contrary to law,” though the editor
admits that this cannot be found in the word itself. In the
Acts of the martyrdom of Christina, PSI 277 (v/A.p.) the
Saint is described as addressing Urbanus as βάρος πάσης
ἀνομίας ἔχων καὶ] ἀτίμ[ο]υ σπέρματος. It is MGr.
ἀτιμόω.
In a fragmentary Decree of the Senate and People,
Rolerts-Gardner p. 69 ff., prescribing the conditions upon
which Selymbria, after its capture in B.C, 409-8 by Alci-
biades, was restored to the Athenian alliance, provision is
made that disfranchised persons should be restored to their
privileges— εἴ tis ἠτίμωτ[ο, ἔντιμον εἶναι].
ἀτμίς.
The long British Museum magical papyrus, P Lond
121689 and 743 (jji/A.D.) (=I. pp. 104, 108), shows this word
twice—rreptéveykovy τὸ δακ[τ]ύλιον ἐπὶ τῆς ἀτμίτος τοῦ
λιβίάνου) and περὶ τὴν ἀτμίδα. Cf. νὴ δο4}" (ii/A.D. ?—
Epidaurus) θυμιατήριον ἀτμίζοϊν.
ἄτομιος.
With ἐν ἀτόμῳ (1 Cor 1552) cf. Symm. Tsai 545 ἐν ἀτόμῳ
ὀργῆς, where the LXX has ἐν μικρῷ θυμῷ. This will suffice
to make Paul’s dependence for the word on Plato and
Aristotle less assured than it might have been.
» a
ἄτοπος.
From its original meaning ‘‘ out of place,
ἄτοπος came to be used especially in Plato of what was
* “unbecoming,”
“marvellous,” ‘‘odd” (e.g. Legg. i. 646 B τοῦ θαυμ.-στοῦ
τε καὶ ἀτόπου), and from this the transition was easy in
later Grk to the ethical mearing of ‘‘improper,” ‘‘ un-
righteous,” e. g. Philo Zegg. Ad/eg. ili. 17 παρ᾽ ὃ kal ἄτοπος
λέγεται εἶναι ὁ φαῦλος ἄτοπον δέ ἐστι κακὸν δύσθετον. It
᾽ ,
αὐγή
is in this sense that the word is always used in the LXX and
in the NT (except Ac 28*—and even there it = κακόν), and
the usage can be freely illustrated from the Kowy. Thus
in the early P Petr II. 19 (1 a) 5* (iii/B.c.) a prisoner asserts
‘in the name of God and of fair play” (οὕνεκα τοῦ θεοῦ
kal τοῦ καλῶς ἔχοντος) that he has said nothing ἄτοπον,
ὅπερ καὶ ἀληθινόν ἐστι, and in 76. III. 43 (3) 17 (iii/B.c.)
precautions are taken against certain discontented labourers
ἵνα μὴ ἄτοπ[ό]ν τι πράξωσιν. Similarly Chest. I. 238%
(c. A.D. 117) παραφυλάξε τε εἰς τὸ μηδὲν ἄτοπον ὑπ᾽ αὐτῶν
πραχθῆναι. In BGU III. 7577! (a.p. 12) ἕτερα Aroma are
attributed to some marauders who had pulled to pieces a
farmer’s sheaves of wheat, and thrown them to the pigs ; and
the parents of the prodigal (P Flor I. 99!°—see s. v. ἀσωτία)
announce that they are giving publicity to his misdeeds
μήποτε ἐϊπ]ηρεάσηι ἡμεῖν ἢ ἕτερο[ν] ἢ (Ὁ omit) ἄτοπόν τι
πράξη[ι], ‘lest he should insult us, or do anything else
amiss.” P Flor 11. 17738 (A.D. 257) ἄτοπον γάρ ἐστιν
αὐτοὺς ὠνεῖσθαι is less clear. The subst. ἀτόπημα is found
P Tebt 11. 303!! (A.D. 176-80) περὶ ὧν eis ἡμᾶς διεπράξατο
ἀτοπημάτων, ““ concerning the outrages which he committed
against us” (Edd.): cf. P Lips I. 397 (A.D. 390) kal μ[ηϊκέτι
κατὰ μηδενὸς ἀτόπημα διαπράξασθαι. A curious use of the
adverb (if the restoration is correct) occurs in the Acts of
Christina, where the saint is represented as addressing
Urbanus, after having looked up into heaven kal [ἀτ]όπως
γελάσασα (PSI 277, v/A.D.); perhaps ‘‘ with a strange” or
“forced laugh.” It may be added that in CR xvii. p. 265
οὐκ ἀτόπως is cited from Thucydides (vii. 305) with the
meaning ‘‘not badly ””—‘‘an uncommon use,” the writer
adds.
αὐγάζω.
Nageli (p. 25) translates this verb by ‘‘see, see clearly”
in the Pauline passage 2 Cor 44 els τὸ μὴ αὐγάσαι τὸν
φωτισμὸν Tod εὐαγγελίου τῆς δόξης τοῦ Χριστοῦ, holding
that there is no reason why this old poetic sense (Soph.
Ph. 217) should not have passed into the Kowy. It should
be noticed that in the LXX (Lev 1338 αἢ the word has the
wholly different meaning of ‘‘appear white or bright.” For
the compd. διαυγάζω see the horoscope P Lond 13079 (i/ii
A.D.) (=I. p. 135) διηύγαζεν.
αὐγή.
The choice of this word as a proper name in Egypt is
witnessed by Prezsigke 1995, 1999, 2003, 2006, 2008, from a
set of sepulchral inscrr. of Alexandria. This is a better
warrant of vernacular use than the fulsome laudation with
which the Cyzicenes greeted the first acts of Gaius (A.D. 37),
Syll 365%, ἐπεὶ 6 νέος Ἥλιος Datos (κτλ.) συναναλάμψαι ταῖς
ἰδίαις αὐγαῖς καὶ τὰς δορυφόρους τῆς ἡγεμονίας ἠθέλησεν
βασιλήας, 7. 6. surrounded himself with satellites in the
shape of vassal kings restored to thrones from which Tiberius
expelled them (Dittenberger). Αὐγή is the MGr for
“dawn,” and probably superseded the irregular noun ἕως
very early in the Kow history: Ac 201} ἄχρι αὐγῆς is thus
good vernacular. So P Leid W*+* ἐφάνη φῶς, αὐγή (cf.
iv.99), Cf. also the dimin. αὐγοῦλα in ΔΊΟΥ, as in the Klepht
ballad (Abbott, Sozgs p. 26)—
Κ᾽ ἐκεῖ πρὸς τὰ Xapdypara, κ᾽ ἐκεῖ πρὸς τὴν αὐγοῦλα,
And there, towards daybreak, towards early morn.
v
Αὐγουστος
Αὔγουστος
is usually replaced by the translation Σεβαστός : it is well
to remember that the title meant a great deal more than
‘“august,” being connected essentially with the apotheosis
of the Emperor. Since Σεβαστός enters into the style of
every Emperor till Constantine (when in the papyri Avyov-
eros significantly replaces it), the original Latin word could
be retained in an early writer (see Aer contra exx. from iv/A.D.
below) as the personal name of Octavian: so Lk 2? against
Ac 25225, The spelling ᾿Αγούστου in NC*A represents a
genuine Hellenistic pronunciation (see Pro/eg. p. 47):
but in the case of this Latin word it is probably (so Prof.
Thumb) conditioned by the influence of vulgar Latin: cf.
Ital. agosto. ᾿Α[γ]ούστων occurs in P Lond 4077" (A.D. 346)
(=II. p. 274), which is roughly coeval with N: the Edd.
note it is thus spelt in many of the papyri of the period.
So P Oxy I. 41° (ili/iv a.p.) “Ayouorou κύριοι, BGU IV.
1049! (A.D. 342), P Goodsp Cairo 12 1 (A.D. 340) τῶν τὰ
πάντα νικόντων Σεβαστῶν ἡμῶν ᾿Αγούστων, 7. 15° (A.D.
362) ᾿Α[γο]ύστου. The tendency arose in Greek centuries
earlier— Mayser Gr. p. 114 cites Γλακίου from P Par 415
(B.c. 158), and σατοῦ and the like appear in Ptolemaic
times.
αὐθάδης.
In P Amh II. 78!8f (a.p. 184) it seems certain that we
should read p[ov] πλεονεκτῖ ἄνθρωπος α[ὐ]θάδης (not
ἀσθενής). A few lines lower we find τοιαύτης oft]v
αὐθαδίας ἐν αὐτῷ οὔσης οὐ δυνάμενος [ἐν]καρτερεῖν, “his
audacity having reached this pitch I can endure no longer”’
(Edd.). According to Cronert Mem. Herc., p. 32, the form
αὐθαδία, which in Attic is confined to the poets, “‘linguae
pedestris auctoribus sine dubio reddenda est.”’ Its vernacular
character may be further established by P Tebt I. 161°
(B.c. 114) αὐθαδίᾳ χρώμενοι ““ persisting in their violent
behaviour ”’ (Edd.), Sy// 893?? (ii/A.D.) καὶ τοὺς ὑβρίσαντας
τοὺς ἥρωας (the Di Manes) τῶν τέκνων ἡμῶν Kal ἐμὲ καὶ
τὸν ἄνδρα μου ΤΙ. καὶ ἐπιμένοντας τῇ αὐθαδίᾳ, CPIerm 1%
91
(no context), BGU III. 747 11:11. (a.p. 139) μέχρι αὐθαδίας
ἐπ[ι]χειροῦσιν φθάνειν, 76. ΓΝ. 1187% (i/B.c.) τῆι δὲ περὶ
ἑαυτὰς βίαι καὶ αὐθαδίᾳ [συ]νχρησάμενοι, P Gen I. 31° |
(A.D. 145-6) τῇ αὐτῇ αὐθαδίᾳ χρώμενος. The subst. is
not found in the NT, but see LXX Isai 248, Didache 5}.
The adverb is quotable from P Tebt II. 3317 (c. A.D. 131)
ἐπῆλθο[ν αἸὐθάδως εἰς ἣν ἔχω ἐν TH κώμῃ οἰκίαν, P Grenf I.
4719 (A.D. 148) ἐπιγνοὺς αὐθάδως τεθε[ρ]ίσθαι ὑπ[ὸ] “Ὥρους
κτλ., P Ryl II. 13316 (A.D. 33) αὐθάδως κατέσπασεν ἀπὸ
μέρους ““νεπιιγεα to pull it partly down’’ (Ed.), Ρ Lond
35822 (c. A.D. 150) (=II. p. 172) αὐθάδως ἀναστραφέντων,
and P Oxy X. 12424! 4 (jii/a.D.—a semi-literary piece),
where Trajan says to an anti-Semite advocate, δε, δεύτερόν
σοι λέγω, “Eppatcxe, αὐθάδως ἀποκρείντ. πεποιθὼς τῷ
σεαυτοῦ γένει,
αὐθαίρετος.
In OG/S 5838 (i/A.D.) a certain Adrastus is praised as
δωρεὰν Kal αὐθαίρετος γυμνασίαρχος, zc. he had provided
oil at his own expense for the combatants, and exercised
the office voluntarily (see the editor’s note): cf. also the
late P Par 2118 (A.D. 616) av@atpérw βουλήσει Kal ἀδόλῳ
συνειδήσει. For the adverb see Magn 163!°% πᾶσάν τε
αὐλή
λειτουργίαν. .. τελέσαντος τῇ πατρίδι αὐθαιρέτως, and
the common technical phrase ἑκουσίως καὶ αὐθαιρέτως, as
P Lond 2807 (A.D. 55) (=II. p. 193), BGU IT. 581°
(Aep2133) 5) Rips 172 a (A-D: 377) Ὁ Giss its
(vi/A.D.), αὐ. : the phrase may also be expressed adjectivally,
as with γνώμῃ in P Oxy X. 1280° (iv/a.D.).
568
αὐθεντέω.
The history of this word has been satisfactorily cleared
up by P. Kretschmer, in G/of/a iii. (1912), p. 289 ff. He
shows that αὐθέντης ‘‘murderer”’ is by haplology for
αὐτοθέντης from θείνω, while αὐθέντης ‘‘master’’ (as in
literary MGr) is from αὐτ-ἕντης (cf. συνέντης᾽ συνεργός in
Hesychius, root sez ‘‘accomplish,” avi). The astonishing
sense-development described in Grimm may accordingly
disappear. So likewise may his descraption of the verb as
a “bibl. and eccl. word,’’ after the evidence (given below)
that the adj. αὐθεντικός is very well established in the
vernacular. “ Biblical ’’—which in this case means that the
word occurs ovce in the NT (1 Tim 212)—seems intended to
hint what ἅπαξ εἰρημένον in a ‘profane ’”’ writer would not
convey. We may refer to Nageli, p. 49, for evidence which
encourages us to find the verb’s provenance in the popular
vocabulary. The Atticist Thomas Magister, p. 18, 8, warns
his pupil to use αὐτοδικεῖν because αὐθεντεῖν was vulgar
(κοινότερον) : so Moeris, p. 58 --αὐτοδίκην (/.—etv) ᾿᾽Αττικοι,
αὐθέντην (1. --εἶν) “Εἰλληνες. The use in 1 Tim 2! comes
quite naturally out of the word ‘‘master, autocrat.’’ Cf. P
Leid W™ 45 6 ἀρχάγγελος τῶν ὑπὸ τὸν κόσμον, αὐθέντα ἥλιε.
For the adj. cf. 26. i. 48, P Oxy II. 26ο3 (a. Ὁ. 59), ἃ document
signed by the assistant of the strategus to give it legal sanction
-Θέ[ω]ν ᾿Οννώφριος ὑπηρέτης ernkod[ot]O[q]ka τῆι [α]ύ-
θεντι[κ]ῆι χιρ[ογρ]α(φίᾳ), “1, Theon, son of O., assistant,
have checked this authentic bond’’ (Edd.): so 74. 1V.
719% 83 (A.D. 193). In BGU I. 3261-29 (ii./a.D.) a scribe
declares the ἀντίγραφον before him to be σύμφωνον τῇ
αὐθεντικῇ διαθήκῃ: cf. Wilcken Οτῶ τοῖο (Roman)
ὁμολ[ογοῦμεν) ἔχιν τὴν αὐθεντικὴν ἀποχὴν ἀχύρ[ου), P
Hamb I. 181-6 (Α.Ὁ. 222) αὐθ(εντικῶν) ἐπιστολ(ῶν) καὶ
βιβλ(ιδίων) ὑποκεκολ(λημένων), P Giss 1. 341 (A.D. 265-6)
τὰ αὐθεντικ[ά], and P Lond 985}8 (iv/A.p.) (= III. p. 229)
ἔδοκα τὸ ἴσον κ[(αἱ) ἔχω τὴν αὐθε[ν]τικὴν ἀποχὴν παρ᾽
ἐμαυτῷ. The subst. is found P Lips I. 33: % 58 (a.p. 368),
BGU 11. 66918 (Byz.) ἰδίᾳ αὐθεντίᾳ ὄργανον ἔστησεν εἰ[ς]
τὸν αὐτὸν λάκκον. For αὐθεντίζω, “take in Παηα,᾿᾿ see
Chrest. I. ii. p. 160. The noun produces ultimately the
common MGr ἀφέντης (Zend?) ‘ Mr.”
αὐλή.
A Cairo papyrus (iii/B.c.), Chest, I. 224.11, has ἀπογε-
γράμμεθα τὴν [ὑἸπάρχουσα (/.-av) ἡμῖν οἰκίαν [κ]αὶ αὐλὴν
καὶ ἄλλο [ο]ΐκημα. P Lond 4515 (B.c. 160-59) (=I. p.
36) has a complaint against marauders who had not only
sacked a house, but had appropriated to their own uses
τὴν προσοῦσαν αὐλὴν καὶ τὸν τῆς οἰκίας τόπον ψιλόν.
These will serve as good specimens of the normal use in the
papyri, where the word is extremely common, denoting the
“court ’’ attached to a house: cf. BGU I. 2758 (Α.}. 215)
αὐλῇ προσκυρούσῃ οἰκίᾳ pov. It could be used for
*: see the ostracon from Syene, A7chiv v. p. 179,
“lumber "”:
no. 34° τὸ ξύλον τὸ [μυρί]κινον τὸ ἐν TH αὐλῇ. Note that
αὐλητής
οἶκος could include both: P Fay 3115 (c. A.D. 129) πέμ-
πτον μέρος ὅλης τῆς οἰκίας καὶ αὐλῆς Kal τοῦ ὅλου οἴκου
“the fifth part of the whole house and court and of the
whole tenement.’’ So far as we have observed, there is
nothing in the Kotvy to support the contention that in the
NT αὐλή ever means the house itself: see Meyer on Mt 263.
The plural is used of ‘ guest-chambers,’’ as in the interesting
P Tebt I. 338 (B.c. 112) (= Se/ectzons, p. 28) where, amongst
the preparations for a Roman visitor, we read—opévticov
ὡς ἐπὶ τῶν καθηκόντων τόπων al τε αὐλαὶ κατασκευασ[θ]ή-
σίοϊνται.
Like the Latin az/a and our own court, the word readily
comes to denote a Royal entourage, e.g. P Par 4917 (B.c.
164-58) (= Witkowski?, p. 70) δόξαντα ἀδελφὸν αὐτοῦ
ἐν τῇ αὐλῇ εἶναι, “since he has a brother at Court’’;
OGTS 735% (ii/B.c.) τῶν περὶ αὐλὴν διαδόχων], referring
to certain officials attached to the court of Ptolemy Philo-
metor; Vettius, p. 8015, ἐν βασιλικαῖς avAats: so also
Preisigke 1568 (B.C. 146-17) πρῶτοι φίλοι kal χιλίαρχοι
kal ἄλλοι οἱ περὶ αὐλήν. When, therefore, Suidas defined
αὐλή as ἡ τοῦ βασιλέως οἰκία, he was not far out, though
αὐλή seemingly cannot mean an ordinary house. BGU IV.
1098! (c. B.C, 17) τῷ Setv]u τῶι ἐπὶ Tod ἐν τῆι αὐλῆι κριτηρίου
presents a court sitting in the αὐλή, as against Mk 1455,
where the αὐλή is clearly outside the room where the
Sanhedrists were in session. Sy// 102 58 (B.c, 290-87) ἐν τῆι
αὐλεῖ τοῦ ἱεροῦ (a/.) illustrates Ps 84? 1° (LXX 83811): cf.
also 20. 7348* (Cos), where it is forbidden ἀποθήκηι χρᾶσθαι
τ[ῆι αὐλ]ῆι τῆι ἐν τῶι ἱερῶι μηδ᾽ ἐν τῶι περιπάτω[ι, ἂ]μ μὴ
πόλεμος ἦι. In MGr = ‘‘court.”
αὐλητής
is found in P Hib I. 548 (c. B.c. 245) where the writer
gives instructions regarding a forthcoming festival—amd-
[στειλον. τὸν αὐλητὴν Πετωῦν ἔχοντ[α] τούς τε
Φρυγίους αὐλ[ο]ὺς καὶ τοὺς λοιπούς. So in P Oxy X.
12759 (iii/A.D.), where ὃ προεστὼς συμφωνίας αὐλητῶν καὶ
μουσικῶν is ergaged with his ‘‘company ” (συμφωνία) for a
five days’ village festival. The festival for which the flute-
player is wanted is more unmistakably secular in the frag-
mentary men, P Giss I. 931. Generally he belongs to the
apparatus of religion. So apparently in Cagnat IV. 1354
(B.c. 46—a revision of Sy// 348), recording the prayer of
Σωτηρίδης Γάλλος --α priest of the Magna Mater at Cyzicus
—on behalf of his “ partner’’ (σύμβιος) M. Stlaccius, an
αὐλητής, who had been taken captive in a military expedition
and sold. Sy// 61218 (B.c. 24) gives us an αὐλητής in a
list of functionaries connected with the temple of Zeus at
Olympia: Dittenberger tells us this was the vernacular for
σπονδαύλης, a title found always in ii/A.D. An αὐλητὴς
τραγικός is mentioned in OG/S 51 (iii/B.c.) amongst the
ἀδελφοί who formed the ‘‘synod”’ of the priest Zopyrus for
ceremonial purposes. In Jag 98* the στεφανηφόρος has
to provide αὐλητὴν συριστὴν κιθαριστήν for a festival of
Zeus Sosipolis ; while 76. 237 is illustrated by an interesting
sketch showing the “riclénium ἱερῶν αὐλητρίδων καὶ ἀκρο-
βατῶν attached to the temple of Archegetis of Chalchis. In
the fragment of an uncanonical Gospel, composed before
A.D. 200, reference is made to the washing of the outside
skin ὅπερ [ka]l αἱ πόρναι καὶ afi] αὐλητρίδες μυρί[{]ου[ σιν
κ]αὶ λούουσιν κτλ. (P Oxy V. 840% 5.)
92
”
αυριον
αὐλίζομαι.
ΟΟΛ5 730? (111,8.6.) ὥστε αὐλίσζασθα]ι [αὐτόθι ἐν ἡ]μ[έ]-
pats δυσί(ν). We may note Didache 115, where it is laid
down that a wayfaring apostle, on leaving any house
where he has been entertained, is to take nothing with him
except bread ἕως οὗ αὐλισθῇ, “until he reach his (next
night’s) lodging’: cf. the expressive use in LXX Ps 298 τὸ
ἑσπέρας αὐλισθήσεται κλαυθμός, “ weeping may come in
to lodge (like a passing stranger) at even.’’ In Prezsigke
1579, a bracelet of Byzantine date, we find LXX Ps go! as
an amulet, with αὐλισθίσεται:: there are no variants except
of spelling.
αὐλός.
See the first citation s.v. αὐλητής.
ὑπαυλισμός is a flute accompaniment.
On a possible connexion of αὐλός with Heb 4$m
“bore,” “ pierce,” and then “ pipe,” see Lewy Fremdworte,
Ρ. 165f. But Lithuanian and Slavonic words given in
Boisacq s.v. are much closer; and there is ἔναυλος,
“yravine,’’ to be reckoned with.
In BGU IV. 1125
αὐξάγω.
According to Mayser, Gr. p. 465, the form αὐξάνω, which
is found in the LXX (Gen 3514, Sir 438) and NT, occurs in
the Ptolemaic papyri only in P Leid Bi ® (ii/B.c.) μᾶλλον
αὐξάνεσθαι ἀκολούθως τῇ τῶν προγόνων [προαιρέσει] : else-
where, as in the Attic inscriptions up to Imperial times
(Meisterhans G7. p. 176), we find only att. The latter,
contrary to general NT usage (as Eph 24, Col 219) is transi-
tive in such passages as Afichel 5517 (the Canopus decree,
B.C. 238) τὰς τι[μὰς τῶν θεῶν] ἐπὶ πλεῖον αὔξοντες, Cagzat
IV. 24η35 (Stratonicea, c. B.C. 150) ἐπὶ πλεῖον αὔξειν τ[ὴν]
φιλίαν, and JJagn 337 αὔξοντες τὴν πρὸς τοὺς θεοὺς εὐσέ-
βειαν, 2. 50°8 ἐπὶ πλεῖον αὔξων, after a hiatus. So, at a
later time, the fuller form: P ἈΝ] II. γγ88 (a.p. 192) τῆς
πόλ(εως) avkdve[t] τὰ πράγματα. The same is implied in
the use of the mid. in Sy// 89118 μηδὲ οἶκος av—ouro—a pagan
curse which quotes the LXX. For the intrans. usage cf.
Aristeas 208 θεωρῶν, as ἐν πολλῷ χρόνῳ Kal κακοπαθείαις
μεγίσταις αὔξει τε καὶ γεννᾶται τὸ τῶν ἀνθρώπων γένος.
Of the moon, Ρ Leid Wit 2!. In MGr αὐξαίνω.
αὔξησις.
Chrest. Τ. 70" (an inscr. of B.c. 57-) τούτου πρὸς αὔξησιν
ἀγομένου, of a temple for which the priests ask the privilege
of ἀσυλία.
αὔριον.
P Par 4719:. (6. B.C. 153) (= Selections, p. 23) ὃ στρατηγὸς
ἀναβαίν᾽ αὔριον εἰς τὸ Σαραπιῆν, P Tebt I. 372%: (B.c. 73)
ἐὰν δὲ ἀμελήσῃς ἀναγκασθήσομαι ἐγὼ ἐ[λθεῖ]ν αὔριο[ν], and
BGU I. 3821 (i/A.p.) where a boy writes to his father that
he goes daily to a certain seller of barley-beer (ζυθόπωλις)
who daily says σήμερον αὔρ[ε]ιν (-(ε)υν for -tov, as often),
‘*to-day, to-morrow (you shall get it),’’ but never gives it.
The full phrase, which is contracted in Mt 6%4, Ac 45, is seen
in BGU 1. 286! (A.D, 306) ἀπὸ τῆς αὔριον ἡμέρας, and
Wiinsch 47 318 (Imperial) ἐν τῇ αὔριν ἡμέρᾳ. It appears
without ἡμέρα in P Flor II. 1185 (A.p. 254) μετὰ τὴν a.,
P Tebt II. 4177 and 416? (iii/a.p.) ἐν τῇ a.) BGU 11. gr1é 18
αὐστηρός
(c. A.D. 200) εἰς αὔ]ριον (or εἰς τὴν a.), etc. Mayser Οὐ.
p. 200, quotes P Tebt I. 119%? (B.c. 105-1) τὸ ἐφαύρι[ο]ν
for ἐφ᾽ αὔριον as proof of the living character of the strong
aspirate: here the analogy of ἐφ᾽ ἡμέραν is an obvious influ-
ence. Note also the formula of invitation to dinner, as
P Oxy III. 524% α[ὔριον], ἥτις ἐστὶν d, 26. I. 110% (also
ii/A.D.) αὔριον ἥτις ἐστὶν τε, 24. 1115 (iii/A.D.) αὔριον, ἥτις
ἐστὶν πέμπτη: so 7. VII. 1025} (late iii/A.D.), where an
actor and a Homeric reciter are engaged to come for a
festival ‘‘on the birthday of Cronus the most great god,”
τῶν θεωριῶν ἅμ᾽ αὔ[ρ]ιον ἥτις ἐστὶν t ἀγομ[έν]ων. It is
MGr.
αὐστηρός.
The epithet of Lk 19? is poorly rendered by the word we
have borrowed. It obviously means ‘‘strict, exacting,’ a
man who expects to get blood out of a stone. This sense
is well seen in P Tebt II. 31.515 (ii/aA.D.), in which the writer
warns his friend, who was evidently connected with the
temple finance, to see that his books were in good order, in
view of the visit of a government inspector, 6 yap ἄνθρωπος
λείαν ἐστὶ[ν] αὐστηρός, ‘a regular martinet.’’ Cf. BGU I.
14017, the copy of a military letter or diploma of the time
of Hadrian, in which, with reference to certain regulations
affecting his soldiers, the Emperor rejoices that he is able
to interpret in a milder manner (φιλανθρωπότερ(ον)) τὸ
αὐστηρότερον ὑπὸ τῶν πρὸ ἐμοῦ αὐτοκρατόρων σταθέν. In
the curious rhetorical exercise (?) P Oxy III. 47193 (ii/a.D.)
we find τί οὖν ὁ κατηφὴς σὺ kal ὑπεραύϊστηρος οὐκ ἐκώλυες ;
“why then did not you with your modesty and extreme
austerity stop him?’’ (Edd.). Here (as the context shows)
a rigorous Puritanism is sarcastically attributed to a high
Roman official, whose scandalous relations with a favourite
ill became a v2 grads: this is nearer to the English azstere.
Four centuries earlier, it describes ‘‘rough”’ country, OG/S
16857 αὐστηροῖς τόποις παρορίοις τῆι Αἰθιοπίαι. So in a
metrical epitaph from Cos (i/B.c.), Aazbe/ 201° γυμνάδος
αὐστηρὸν διετῆ πόνον ἐκτελέσαντα, of ‘exacting ’’ physical
work. We may add that the connotation of the adj. in its
later sense is very well given by the combination in Vettius
Valens, p. 7511, where a particular conjunction of Venus and
Saturn produces αὐστηροὺς ἀγελάστους ἐπισκύνιον ἔχοντας,
πρὸς δὲ τὰ ἀφροδίσια σκληροτέρους : the sequel however
admits vice, but of a gloomy and bizarre type.
αὐτάρκεια
occurs in P Oxy IV. 72919 (A.D. 137) τὴν δὲ αὐτάρκιαν
κόπρον περιστερῶν, “guano, the necessary amount,”’ P Flor
11. 1221} (A.D. 253-4) πάρεχε τὸ[ὀψώνιον 2] κατ᾽ αὐτά[ρ-
κειαν ἢ, 16. 2428 (same date) ἵνα δυνηθῇς ἔχειν τὴν αὐτάρ-
κιαν ἔστ᾽ ἂν τὰ σὰ ἐν ἑτοίμῳ γένηται. It is thus only
concrete, ‘‘a sufficiency ’’: see next article. Vettius Valens
({p. 2892) has the noun, apparently with the meaning ‘‘a
competence.”
αὐτάρκης.
We have several quotations, but only in the simple sense
of ‘“‘enough.’’ Thus P Oxy LV. 72919 (A.D. 137) τὸν αὐτάρκη
κέραμον, ‘‘a sufficient number of jars,’ P Lond 11668 (a.p.
42) (=III., p. 104) τὰ αὐτάρκη καύματα for a bath house,
P Flor I, 25% (ii/A.D.) χ]ορηγοῦντος τὰ αὐτάρκη σπέρματα,
93
᾽ a
αὐυτοπτῆς
P Strass I. 22°F (iii/A.p.) ἡ [δ] ἐνιαυτοῦ νομὴ αὐτάρκης
ἐστίν, ‘“‘the tenure of one year is sufficient,” P Lond 9481
(A.D. 236) παρεχόμενος ὁ κυβερνήτης τοὺς αὐτάρκεις ναύτας,
‘the full number of men,” 726. 1171 verso’ ® (A.D. 42) τὰ
αὐταάρκει ἐπιδήτια (so Wilcken—for αὐτάρκη ἐπιτήδεια)
(severally = III., p. 220, 107), P Lips I. 2912 (A.D. 295)
αἸὐτάρκης yap kal ὑπ᾽ αὐ[τ]ῆς ἔπαθον : this is for αὔταρκες
(or αὐτάρκη) --““1 have suffered enough from her,’’ etc. So
in the adverb BGU II. 665-18 (i/a.p.) ἡτοιμάσθη αὐτῇ
πάντα [π]ρὸς [τ]ὴν Aox[e]lav αὐταρκῶς, P Flor II. 2471}
(A.D. 256) αὐταρκῶς δὲ ἔχεις ἅπαξ ἐπιστέλλων κτλ.» “it will
be sufficient if you . .᾿᾿ The participle of the derived verb
is given in BGU IV. 112218 (Aug.) τὰ αὐταρκ(οῦντα).
The record lends some emphasis to the Pauline use of the
word in the philosophic sense of ‘‘ self-sufficient, contented.”
For all his essentially popular vocabulary, on which Nageli
rightly lays stress, Paul could use the technical words of
thinkers in their own way (cf. Nageli’s summing up, p. 41 Ἐς
and Milligan, Documents, p. 56 f.). We have to go to
literary sources for parallels to Phil 44 and Sir 4o'* : Kennedy
EGT on Phil 411 well quotes Plato Rep 369 B οὐκ αὐτάρκης
ἀλλὰ πολλῶν ἐνδεής, “we are not individually independent,
but have many wants’”’ (Davies and Vaughan). In Marcus
Aurelius (115) τὸ αὔταρκες ἐν παντί is mentioned as a
characteristic of Antoninus Pius.
αὐτοκατάκριτος
is, for all we know to the contrary, a genuine new coinage
in Tit 3%. It is built on a model which any writer or
speaker was free to use at will.
αὐτόματος.
CPHerm 119 verso +318 (Gallienus). . Ἰαὐτόματοι καὶ
[. . . , unfortunately in hiatus. Vettius Valens twice uses
the adverb with προβιβάζων (or its passive), “advancing of
its own accord.”’ With the use of this word in Mk 488,
Abbott (Joh. Voc. p. 54) compares Philo’s description of
Isaac the self-taught (αὐτομαθής) i. 571-2 ἔστι δὲ kal τρίτος
ὅρος τοῦ αὐτομαθοῦς τὸ ἀναβαῖνον αὐτόματον (that which
cometh up of itself). Cf. also Wisd 17°, where with refer-
ence to the plague of darkness it is said that no power of the
fire or the stars could give the Egyptians light, διεφαίνετο δ᾽
αὐτοῖς μόνον αὐτομάτη πυρὰ φόβου πλήρης, “ but there
appeared to them the glimmering of a fire self-kindled, full
of fear.” On Jn 1677 αὐτὸς yap ὁ πατὴρ φιλεῖ ὑμᾶς, Field
remarks (Woées, p- 104) that αὐτός is here = αὐτόματος z/tro,
me non commendanie, and cites Callim. 27. Apol/. 6 αὐτοὶ
νῦν κατοχῆες ἀνακλίνεσθε, where the Scholiast has
αὐτόματοι.
αὐτόπτης.
In P Oxy VIII. 11548 (late i/A.D.) a man, who was per-
haps absent on military service, writes to his sister not to be
anxious, αὐτόπτης yap εἰμι τῶν τόπων καὶ οὐκ εἰμὶ ξέν οἷς
τῶν ἐνθάδε, ‘for 1 am personally acquainted with these
places and am not a stranger here ”’ (Edd.). Note Vettius
Valens, p. 260%, ἐγὼ δὲ οὐ λόγῳ καλῷ χρησάμενος, πολλὰ
δὲ καμὼν καὶ παθὼν αὐτόπτης γενόμενος τῶν πραγμάτων
δοκιμάσας συνέγραψα. The spell for procuring the visible
appearance of the god invoked is introduced in the magical
P Lond 122® (iv/a.D.) (=I. p. 119) by the words ἐὰν θέλῃς
, I,
QUTOS 94,
πτον
καὶ αὐτοψαν αὐτὸν ἐκάλεσε, the evident intention being to
correct avtoway into the passive verbal αὐτοπτον. Cf. also
16. 1218 (iii/A.D.) (=I. p. 94), and the derived adj.
αὐτοπτικός in the same papyrus in a spell for raising one’s
own “‘double,’’ ° αὐτοπτικὴ ἐὰν βούλῃς σεαυτὸν [ἰ]δεῖν.
For the subst. cf. P Tebt II. 28630 (a.p. 121-38) ἐ[κ] τῆς
α[ὐ]τοψ[]ας ἣν ἐγὼ ἐπεῖδον ‘my own personal observa-
tion” (Edd.), P Amb IT. 14213 (iv/a.p.) γενάμενοι ἐπὶ τὴν
αὐτοψίαν kal ἀναμετρήσαντες τὸν κλῆρον, P Oxy X. 127219
(A.D. 144) ἀξιῶ ἐὰν δόξῃ σοι παραγενέσθαι ἐπὶ τὴν αὐτοψίαν,
“come fora personal inspection” (Edd.), and P Leid Wx¥i- 38,
αὐτός.
The weakening of the old distinction between αὐτὸς 6 and
ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and
paralleled from Hellenistic. We may add (cf. Linleitung
p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where
Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383!
(Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for
which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30°
(B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238
(B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’
P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII.
1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said
a.’’: all these seem to be practically identical, with αὐτός
differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο
may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for
this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192)
καὶ αὐτὰ ταῦτα ἀσφαλίσομαι ‘I will certify these very
facts ’’ (Edd.), P Oxy VIII. 111914 (see above) ὑπὲρ Tod μὴ
καὶ τὸν vuvel φύλαρχον δοκεῖν ἀγνοεῖν αὐτὰ ταῦτα [...
For the phrase ἐπὶ τὸ αὐτό = “ together,” as apparently
in Lk 17*, see P Tebt I. 1429 (B.c. 114), where the “ total ’’
value of certain property is one talent of οορρετ--ἀξίας ἐπὶ
τὸ αὐτὸ χα(λκοῦ) (ταλάντου) ἃ : cf. IT. 3199 (A.D. 248) ἐπὶ
τὸ αὐτὸ (ἄρουραι) τε, “a total of 15 arourae,” 226. (ζ:
A.D. 190), α΄. This arithmetical use may be applied in
Ac 2%, if we may render “‘ was daily heaping up the total
of..." Κατὰ τὸ αὐτό with the same meaning, as in
Ac 141, may be illustrated from the early marriage contract
P Eleph 1° (B.c. 311-10) (=Selections p. 2) εἶναι δὲ ἡμᾶς
κατὰ ταὐτό, “and that we should live together.” In P
Eleph 2° (B.c. 285-4) κατὰ ταὐτά = ‘‘in the same way,”
Vettius Valens, p. 5738, uses τὸ δ᾽ αὐτό to express the same
meaning (ὡσαύτως),
On the redundant use ot unemphatic αὐτός (in oblique
cases) see Proleg. p. 841. We might add that possessive
αὐτοῦ (like ἐμοῦ, etc.) becomes emphatic when placed
between art. and noun: 6, g. BGU IV. 1098"8 (c, B.c. 17)
ἄνευ τῆς αὐτο[Ὁ] γν[ώ]μης, and so 74. 112612 (B.c. 8). On
the extent to which αὐτός (in oblique cases again) may have
enlarged its functions at the expense of ἑαυτοῦ see next
article. In ΜΟΥ it is the personal pronoun ‘‘he” etc., or
means ‘‘ this.”
αὑτοῦ.
How far this form is to be recognized in the sense of
ἑαυτοῦ has been much debated: see the older literature in
Grimm-Thayer. It is not @ friord likely to be common.
Meisterhans, Gr. p. 154, estimates that between B.c. 300
OF?
AVX EW
Mayser, Gr. p. 305, makes αὑτοῦ three times as common as
ἑαυτοῦ in iii/B.c. papyri (that is, those published before 1906,
therefore excluding P Hib and many other Ptolemaic docu-
ments): in ii/B.c, the proportion is reversed, and in i/B.c.
ἑαυτοῦ stands alone. Mayser’s analysis of the documents—
official, private letters, inscriptions, etc.—may also be noted.
The fact emerges very clearly that both σαυτοῦ and αὑτοῦ
have a certain place during the earlier Ptolemaic period,
αὑτοῦ being certified by syntactical necessity or by ἀφ᾽, μεθ᾽.
etc., preceding. That in Egypt αὑτοῦ passed out of use is
seen from later papyri: Moulton Einlettung, p. 139, men-
tions P Tebt IL. 3037 (A.D. 176-80) τῶν & δι’ αὑτῶν ἱερέων
(“independent —Edd.) as the only quotable instance up to
date (1910). “Outside Egypt, however, instances are not
altogether wanting. Thus Sy// 3711 (Magnesia, i/A.D.) ὑφ᾽
αὑτοῦ (see however Nachmanson, p- 84), 567° (Lindos,
ii/A.D.) μηδὲν αὑτοῖς δεινὸν συνειδότας. Dieterich, ἐγγ7ε»-
such. p. 46, gives some inscriptional exx. of the vulgar ἁτοῦ
(see of. cit. p. 78, and above p. 69 [=Proleg. p. 47], which
show the occasional survival of forms without εν It may be
added that some nine exx. of αὑτοῦ appear in the index of
Priene, against about three times as many of ἑαυτοῦ. A good
instance may be cited from Aaibe/ 716°, the epitaph of a
young man (Rome), φίλους ὑπὲρ ἁτὸν ἐτίμα. The pro-
gressive weakening of 2 would make the clearer form prefer-
able. It is further suggested that the existence of αὑτοῦ in
LXX (Thackeray Gy. p. 190), though far less common than
ἑαυτοῦ, might help to produce occasional revivals of the
obsolete form. We certainly cannot do violence to the
sense by forcing αὐτοῦ into places where a reflexive is needed :
it would be less objectionabie to read ἑαυτοῦ, assuming αὑτοῦ
due to some would-be Atticist scribe. See further Kennedy’s
EGT Ill. p. 464, which sums up in favour of a
minimum admittance of αὑτοῦ.
note,
αὐτόφωρος.
BGU II. 3γ21. 11 (a.p. 154) (= Chrest. I. 19) το[ὺς]
λημφθέντας ἐπ᾽ αὐτ[ο]φίώρ]ῳ κακούργους.
αὐτόχειρ
is warranted in literature: we have not noticed it in our
Sources, except Vettius Valens. He uses it absolutely, p.
126°, = ‘‘suicides,’’ and so 127!%:. it may have the same
sense p. 39°.
αὐχέω.
For αὐχέω construed with an acc. in Jas 35 Hort aa ἢ
compares <Aristid. i. 103 μόνοις δ᾽ ὑμῖν ὑπάρχει καθαρὰν
εὐγένειάν τε καὶ πολιτείαν αὐχῆσαι, and translates ‘‘ hath
great things whereof to boast,’’ or shortly ‘‘ great are its
boasts ’’ (ἡ. δ. the concrete subjects for boasting, adxqpara,
not the boastings, αὐχήσεις). Vettius has the verb with ἐπί
τινι, Ρ. 241° ὅτε οἱ πρὸ ἡμῶν ἐπὶ τούτῳ ηὔχουν Kal ἐμακαρί-
fovro. It has ἃ personalaccus, in A’aibe/ 567° (ii/a.D.) αὐχῶ
σώφρονα... Σεβήραν and similarly 2. 8225 (ii/iii a.p.)
Kexpor(ny αὐχεῖ πόλιν (cf. 9327—iii/A.pD.): in the passive,
26. 192'(Rom, age, Thera) οὐ μόνον [η]ὐχούμην Λακεδαίμονος
ἐκ βασιλήων. A Theban epitaph (iv/A.D.), 25. 4891, has the
very phrase of Jas 3°, ὃν μεγάλ᾽ αὐϊχήσασα πατρὶς Θή[β]η
mot’ érw[ ..: Kaibel reads ἐβώλπει, remarking that di-
and 30 ἑαυτοῦ outnumbers αὑτοῦ in Attica by 100: 7. But ; gamma survived long in Boeotia (but surely not into iv/a.D.,
αὐχμηρός
even in poetry !). It is unfortunate that the opening words
are lost. The record shows that the verb lived on mostly in
the language of poetry.
αὐχμηρός.
We can quote only verse parallels for this word of 2 Peter
(cf. Apoc Petr 6). abel 548, a pretty epitaph on a boy of
16 (Nemausus in Gaul—Nismes) begins after Latin dedi-
cation—
ἔΑνθεα πολλὰ γένοιτο νεοδμήτῳ ἐπὶ τύμβῳ,
μὴ βάτος αὐχμηρή, μὴ κακὸν αἰγίπυρον.
The epithet will imply “dark,” “funereal’’ colour.
The combination quoted by Grimm from Aristotle recurs
in Kazbel 4315 (Antioch, not before ii/A.p.)—
κεῖμαι és [αὐϊχμηροὺς kal ἀλαμπέας ᾿Αίδος εὐνάς.
ἀφαιρέω.
This very common verb is found with the simple gen. in
P Hib I. 6318 (c. B.c. 265) τούτων ἄφελε, ‘deduct from
this’’: cf. Rev 2219 with ἀπό added. ass in the same
sense in P Lond 265 (= II. p. 257), a mathematical papyrus
of i)A.D. For the more general sense of “carry off,” ‘take
away,’’ cf. P Petr III. 53 (j) ὥστε ἀφελέσθαι ἡμῶν βία[ι
τὸ κτῆμα], P Magd 68 (B.c. 221) ἀφείλοντο (a garment), 70.
42° (B.C. 221) τό Te περιτραχηλίδιον ἐκ καθορμίων λιθινῶν
ἀφείλετό μ[οι], and so in P Lond 4113 388 18 (Β δ, 161) (=I.
p. 28), one of the papyri dealing with the grievances of the
Serapeum Twins—adedty αἰὐ]τῶν τοὺς ἄρτους and ἀφίλεσαν
τοὺς αὐτῶν διδύμων ἄρτους. It has an extreme meaning
in JosPE i. 2251, ὑπὸ τοῦ βασκάνου δαίμονος ἀφῃρέθη, by
death. In BGU I. γ45 (ii/A.D.) καὶ γὰρ ἂν ἄλογον εἴη
ὁπόσων μὲνυ[ 717 ἀφερετείητε, we are apparently to under-
stand ἀφαιρεθείητε “you might be robbed.’’ It may be
noted that the middle could be used for the meaning ‘‘ rob,”’
as BGU III. 759! (A.D. 125) ἀφελ[ςό]μενοί por χιτῶνα, etc.
We need only add the occurrence of the word in the vi/A.D.
Christian amulet edited by Wilcken in 47chzv i. p. 431 ff.
(cf. Selections, p. 132 ff.) where the prayer occurs,’ πᾶσαν δὲ
νόσον kal πᾶσαν μαλακίαν ἄφελε ἀπ᾽ ἐμοῦ, ὅπως ὑγιανῶ,
“take away from me all manner of disease and all manner
of sickness that I may be in health.”’
ἀφανής.
P Gen I. 2815 (A.D. 136) ἀ]φανὴς ἐγένετο : similarly
Ῥ Grenf II. 6115, P Lond 3429 (=II. p. 174), BGU I. 163°,
7). 11. 46738 (all ii/A.d.). δικά 92316 (late iii/B.c.) τὰ μὲν
eupavéa . . τῶν δὲ ἀφανέων κτλ. (Actolia—in dialect). 726.
5442 (Aug.) ἀφανοῦς γεγενημένου τοῦ πα[ρατειχίσ!ματος,
801} καὶ εἴη ἀφανῆ τὰ κτήματα αὐτοῦ, 809"! (iv/ili B.C.)
ἀνόνητα αὐτῷ γένοιτο καὶ ἄχωρα καὶ ἄμοιρα καὶ ἀφανῆ
αὐτῷ [ἅπαντα γένοιτο.
ἀφανίζω.
For the ordinary sense cf. (6. g.) BGU I. 3813 πάντα ἠφά-
vuorat, For the later meaning ‘‘disfigure,’’ ‘‘ destroy,”
cf. P Oxy IX. 122079 (iii/A.D.) οὐδὲν ἠφάνισεν ὁ ἱπποπο-
τάμις, “the hippopotamus has destroyed nothing,’’ P Ryl
II. 1521} (A.D. 42) κατενέμησαν καὶ κατέφαγαν καὶ τοῖς
ὅλοις ἠφάνισαν ‘overran, cropped, and utterly destroyed
[my pasturage]’’ (Edd.), and P Lond 413'*f (c. a.D. 346)
95 ὀφελότης
(=II. p. 302) a request for nets since the gazelle; were
“spoiling '’ the writer’s crops—émS} τὰ δορκάδι[α] ἀφανί-
ἵουσειν τὸ (/. τὰ) σπόριμα. A near parallel to Mt 615 is
afforded by the Christian hymn P Amh 1. 2° (iv/a.p.)
Τάμον ἤλυθες βασιλῆος, Papov .. . .:. . ἵνα μή σ᾽ ada-
νίσῃς “Thou hast come to the marriage of the King, the
marriage . . . that thou mayst not disfigure thy face.” In
a fragment of a Gnostic Gospel of early iv/a.D., P Oxy
VIII. 10815, the Saviour in answer to the disciples’ ques-
tion, “How then can we find faith?’’ is represented as
replying διελθοζῦσιν ἐκ τῶν] ἀφανῶν Kall εἰ]ς Td [φῶ]ς τῶν
φαινο[μέ]νων, ‘‘if ye pass from the things that are hidden,”
etc. (Ed.)
In Aazbel 3768 (Aezani, ii/A.p.) the verb is used of the
“‘defacing'’ of a relief, ὅστις νεκρὰν πρόσοψιν ἀφανίσει
τέκνου : cf. 75. 5315 (Thrace) pov τὸ κάλλος ἠφάνιστε]ν
(presumably Death is the subject). In 4923 (Thebes, i/B.c.
or A.D.) Fortune ἠφάνισε a young athlete. A British Museum
papyrus printed in Arckzv vi. p. 102 (A.D, 114-5) has (I. 7)
μετέδωκέν μοι. . τὰ ἐν αὐτῇ (sc. the record office) βιβλία
ἀφαν[ζεσθαι, τὰ δὲ πλεῖστα καὶ ἀνεύρετα εἶναι : the present
tense suits best the meaning ‘‘are being ruined.”
ἀφανισμός.
Vettius Valens p. 537 ὅπως τε οἱ ἀφανισμοὶ (sc. fetus)
καὶ τὰ ἐκτρώματα γίνονται.
ἄφαντος.
This poetic word, which reappears in the later prose
writers (e.g. Diod. Sic. iv. 65. 9), is found in the NT only
in Lk 2451 ἄφαντος ἐγένετο ἀπ᾿ αὐτῶν. The addition of a
complement such as ἀπ᾽ αὐτῶν is not in accordance with the
usual Greek usage of the word, and is explained by Psichari
(Zssat sur le Grec de la LXX, p. 204 ff.) as a Hebraism.
This would presumably mean that Luke imitated the occa-
sional LXX ἀφανίζειν or -εσθαι ἀπό, but used the Hellenistic
ἄφαντος γενέσθαι instead of the verb: clearly this combina-
tion was thoroughly vernacular prose by this time—it survives
in Μόν.
ἀφεδρών.
This rare word is found in OG/S 48353391. (ii/B.c.) in the
same sense as in Mt 1517, Mk 7}, the only two occurrences
of the word in Biblical Greek—Cod.D substitutes ὀχετόν
in Mk. In LXX Levy 12? ἡ ἄφεδρος is used in another
connexion.
ἀφειδία.
For the adj. see OGZS 383}53 (i/B.c.) ἐπιθύσεις ἀφειδεῖς
λιβανωτοῦ καὶ ἀρωμάτων, and the fine epitaph of a Sergius,
martyred under Galerius, Kaze? 1064 (Justinian), referring
to the ἀφειδέες ἀγῶνες of the Empress. ‘The adv. is found
P Tebt I. 2475 (BC. 117) ἀφει[δ]ῷς, Sy/7 342° (c. B.c. 48)
ἀφειδῶς ἑαυτὸϊν ἐπιδ]ιδούς. For the verb see OG/S 640!
(iii/A.D.) οὐκ ὀλίγων ἀφειδήσαντα χρημάτων.
ἀφελότης.
Vettius Valens dispels Grimm-Thayer’s aspersions once
more: see p. 2405, the cultured man ῥᾳδίως ἁλίσκεται ὡς
ἄπειρος τῶν παθῶν ὑπ᾽ ἀφελότητος καὶ ἀδιοικησίας προ-
δεδομένος, ‘‘betrayed by simplicity and lack of practical
capacity.” So p. 153°, if Kroll’s conjecture is sound, οὐ
ἄφεσις 96
φθόνῳ φερόμενοι οὐδὲ ἀφελότητι. So here is one writer
neither ‘*biblical” nor ‘‘ ecclesiastical” who agrees with
Luke in preferring this abstract to ἀφέλεια, which however
he uses once, p. 425 eis ἀ. τὸν τρόπον ἐμφαίνοντες. The
astrologer may further be quoted for the adverb ἀφελῶς,
Ρ. 168% πολλὰ δὲ ἀ. πιστεύσας ἀπώλεσεν, again confirming
the colour of unworldly simplicity which appears in Ac 245,
The same adverb may be quoted from an inscr., JosPE
i, 22°49, ἑαυτὸν a. τῇ πατρίδι εἰς ἅπαντα ἐπεδίδου, as well
as in Hellenistic literature. Thus Preuschen (HZNT7 ad
Ac 24) cites Athenaeus, Dezpuos. X. 4194 (II. 41216
Kaibel) ἑστιαθεὶς ἀφελῶς καὶ μουσικῶς, where ‘simple ”
meals are contrasted with τὰ πολυτελῆ δεῖπνα. Add Ka/be/
727'* (Christian?) εἰκοστὸν δὲ βιώσασαν ἀφελῶς ἐνιαυτόν :
the same epitaph speaks of a ψυχὴν ἀφελῆ.
ἄφεσις.
In Egypt ἄφεσις τοῦ ὕδατος was apparently a technical
expression for the ‘‘release” of the water from the sluices
or canals for the purpose of irrigation, e.g. P Petr II.
13(2)** (B.c. 258-3) ἵνα ἐπισκευασθῶσι mpd τῆς τοῦ
ὕδατος ἀφέσεως, “in order that they (sc. bridges) may be
finished before the letting loose of the water” (Ed.), 76. III.
39%, and 44 verso i 18 1. τζῶν κατ]ὰ Πτολεμαίδα a[hjécewy
ἠνώιξαμεν B θύρας]. In this sense the noun may be con-
crete, meaning apparently a *‘ channel” or “sluice” : P Oxy
VI. 918Y- 30 (ii/A.D.) ἀπηλ(ιώτου) ὁδὸ(ς) δημοσί(α) ἐν ἡ ἄφεσις
λιθίνη. Hence, as Deissmann has shown (25 p. 98 ff.),
the increased vividness for the Egyptians of the pictures in
Joel 1°°, Lam 347 through the use of ἀφέσεις by the LX X trans-
lators. The word is similarly employed to denote the official
“release” of the harvest after the taxes had been paid, in
order that the cultivators might then use it for their own
purposes, as P Petr IT. 2(1)** (B.c. 260-59) τῆς μ]ήισθώσεως
διαγορευούσης κομίσασθαι [αὐτὸὴν τὰ] ἐκφόρια ὅταν ἡ
ἄφεσις δοθῇ, P Amh II. 43° (B.c. 173) ὅταν ἡ ἄφεσις τῶν
πυρίνων καρπῶν γένηται, “whenever the release of the
wheat crops takes place” (Edd. : see their note ad ἢ. and cf.
Archiv iv. p. 69). The editors regard it as very doubtful
whether the difficult phrase γῆ ἐν ἀφέσει, P Tebt I. 537 αἱ
(B.c. 118), is to be explained in the same way, and in their
note on P Tebt II. 3255 they suggest ‘‘in reduction,” or
‘‘on reduced terms” as a possible rendering. Mahaffy
(P Petr III. p. 35) translates the same phrase in P Par 63177
(B.c. 165) by ‘‘ privileged land.” A nearer approach to the
Pauline use for ‘‘ forgiveness” is afforded by the occurrence
of the word in inscriptions for remission from debt or punish-
ment, 6. g. AWichel 1340-7 (Cnidus, ii/B.c.) τᾶς τε ἀφέσιος
τοῦ ταλάντου ὅ dav[ti] ἀφεῖσθαι Καλύμνιοι ὑπὸ ἸΠαυσι-
μάχου, Sy/7 226166 (Olbia on the Euxine, iii/B.c.) τοῖς μὲν
ἀφέσεις ἐποιήσατο τῶν χρημάτων (and exacted no interest
from other debtors), A/agn 93(c)'4% τὰ γὰρ ὀφειλόμ[ενα
κατὰ τ]ὴν καταδίκην τῆς καθηκούσης τετευχέναι ἐξαγωγῆς
ἤτοι εἰσ πραχθείσης τ]ῆς καταδίκης ἢ ἀφέσεως γενομένης :
see also C/G 2058-7 (Olbia, ii/i B.c.), 23355 (Delos, time
of Pompey) (Nageli, p. 56). With a gev. fers. it denotes the
“release” of prisoners or captives, as Lk 418, νὰ 197?!
(B.C. 284-3) ὅσοι δὶὲ αἰχμάλωτοι ἐγένοντο, ἐμφανίσας τῷ
βα[σιλεῖ καὶ] λαβὼν αὐτοῖς ἄφε[σ]ιν κτλ., or “release”
from some public duty, as P Oxy VII. τοζοῦ (a.p. 198-201)
ᾧ Hyovp[evos] τοῦ ἔθνους τὸν ἀγῶνα τῆς ἀφέσεως ἐκδικ[ήσει-
ἀφθορία
In P Tebt II. 4041 (late iii/A.p.) what seems to be the
heading of a set of accounts runs Adyo[s] ἀφέσεως στατήρων
pA: the editors render “expenditure (9). It should also
be noted that the word was a fer. ‘echn. in astrology: see
index to Vettius, p. 377. Thus p. 22516 χρὴ Tats λοιπαῖς
τῶν ἀστέρων ἀφέσεσι καὶ μαρτυρίαις καὶ ἀκτινοβολίαις
προσέχειν. See also Abbott Joh. Voc. p. 178 f., with a
correction in Fourfold Gospel, p. 59.
ἁφή.
For the special sense of “kindling” see P Tebt I. 8813 1.
(B.C. 115-4) εἴς τε τὰς θυσίας καὶ λύχνων ἁφῶν, “for
sacrifices and for the kindling of lamps” (cf. λυχναψία,
BGU II. 3621112, ete) ; and for the meaning ‘‘sand” or
““dust” as a technical term of the arena see Sy// 80414
(?i/A.D.) ἁφῇ πηλώσασθαι (with the editor's note). It is,
however, a wholly different connexion with wrestling that
is associated with the NT meaning of the word. Dean
Robinson (on Eph 418) has shown how from the ἁφὴ
ἄφυκτος with which the wrestler fastened on his opponent
ἁφή came to be used of the union of the Democritean atoms,
and further of a band or ligament in ancient physiology.
Hence in the Pauline usage, the thought is not so much of
“touch” as of ‘*fastening’’—the whole body is compacted
διὰ πάσης ἁφῆς τῆς ἐπιχορηγίας ‘ by every ligament of the
whole apparatus” (Eph 415), which in Col 215 is expanded
into διὰ τῶν addy Kal συνδέσμων “by the ligaments and
sinews.”” A mysterious ἔπαφος occurs in the new Median
parchment, P Said Khan 1* 2° (B.c. 88): the assignee of a
vineyard is to be fined ἐὰν... ὀλιγωρήσῃ τὴν ἄμπελον καὶ
μὴ ποιήσῃ αὐτὴν ἔπαφον. Can this mean ‘properly tied
up’’—the branches being tied to the poles or trees on which
they are trained? The adj. will thus be formed from ἐπὶ ἁφαῖς
“depending on fastenings” —a formation well paralleled in
Hellenistic.
ἀφθαρσία.
An interesting example of this word occurs in the fragment
of the Gnostic Gospel from the beginning of iv/a.p., P Oxy
VIII. 108114#-, where in contrast to the perishing of every-
thing born of corruption (ἀπὸ φθορᾶς) we find τὸ] δὲ
ye[t]vdpev[ov ἀπὸ] ἀφ[θ)]αρσίας [οὐκ ἀπο]γείν[εται] ἀλλ[ὰ
μ)έν[ει] ἄφίϑαρ]τον ὡς ἀπὸ ἀ[φ]θ[αρσία)ς γεγονός. It is
also quoted from Epicurus (605) τὴν μετὰ ἀφθαρσίας μακα-
ριότητα : see Linde, p. 43, where other literary parallels are
noted.
ἄφθαρτος.
As an antithesis to ““ mortal,’ the term is well seen in
Syll 365'° (c. A.D. 37) θεῶν δὲ χάριτες τούτῳ διαφέρουσιν
ἀνθρωπίνων διαδοχῶν, ᾧ ἢ νυκτὸς ἥλιος Kal (for ἢ) τὸ
ἄφθαρτον θνητῆς φύσεως. OG/S 56954 (Α.}. 312) ὑπὲρ] τῆς
αἰωνίου καὶ ἀφθάρτου βασιλείας ὑμῶν, with reference to the
Imperial rule. The adj. occurs fey in the magic papyrus
P Lond 121 (iii/A.D.) (=I. p. 83 ff.): see also P Leid
Ws2*. 97 οὐρανὸν μέγαν ἀένναον ἄφθαρτον. Cf. sv. ἀφθαρσία.
The record hardly proves a vernacular Currency.
ἀφθορία.
The adj. from which this abstract is formed occurs in the
formula of contract with a wet-nurse, who is to feed the
ἀφιημι
child τῶι ἰδίωι] αὐτῇς γάλακτι καθαρῶι καὶ ἀφθόρωι, BGU
IV. 11077 (B.c. 13): so 1106" (suppl.), 11087, 11097 (all
Aug., from Alexandria). For ἄφθορος = ‘‘ chaste ’’ see the
magic papyri P Lond 46°78 (iv/a.p.) (=I. p. 77) ὑπὸ παιδὸς
ἀφθόρον, and 20. 121844 (iii/A.D.)(=TI. p. 101) where similarly
the vision is granted to a boy who is ἄφθορος καθαρός : cf.
for the same meaning Justin 4fo/. i. 155, and Dialog. 100
(p. 327¢.) παρθένος yap οὖσα Hija καὶ ἄφθορος (cited by
Dibelius on Tit 27in HZN7). Between 1 Pet 2? and our
papyri, we should think of freedom from “taint ’’—the
spiritual milk has gathered no microbes !
ἀφίημι.
Some abnormal NT forms of this very “irregular ’’ verb
may be illustrated: cf. Moulton, Ainéectung, p. 82f. The
unaugmented aor. pass. ἀφέθησαν in Rom 47 (from Ps 311)
where δὲ has ἀφείθησαν) is matched by OG/S 435° (ii/B.c.)
ἀφέθη; but BGU IV. 10228 (a.p. 196) ἀφθείθημεν (zc.
ἀφειθ.). ᾿Αφέωνται is to be compared with the imper.
ἀφεώσθω in Michel §85'4 (Arcadian ?iii/B.C.), as well as with
the Herodotean ἀνέωται : see Pro/eg. p. 38 2. Against this
note imper. ἀφείσθω in CPHerm 119 verso lii- 14 (Gallienus).
The pres. ἀφεῖς in Rev 27° and Ex 32%? is best taken as a
regular contraction of doles, from ἀφίω (not a contract
verb), which is the normal conjugation into which the -μι
verb tends here to merge itself: evidence for ἀφιέω seems
to be wanting. The assumption of an ἀφέω, formed by
proportion from ἀφήσω, is insufficiently supported by the
barbarous Silco inscr., OG/7S 20118 (vi/A.D.). The MGr
is ἀφήνω, with aor. ἄφησα and ἀφῆκα
Proleg. p. 175, may be referred to for the quasi-auxiliary
use of ἄφες, MGr ἄς. We may quote P Amh 11. 377°
(B.C. 172) ἄφες αὐτὸν χαίρειν, P Hib I. 415 (c. B.c. 261)
&dle]s αὐτὸν εἰσαγαγεῖν “allow him to collect ’’ (Edd.) ;
but P Oxy III. 413*8* ἄφες ἐγὼ αὐτὴν θρηνήσω (literary,
i/A.D.). The Latin size, sinzte videamus in Mt 27 and
Mk 15% severally, may well mean “ Let us see,”’ as Pallis
renders it (ἂς δοῦμε) in both cases, only differing in the
speakers. The verb has not yet become a mere auxiliary ;
it may still be rendered ‘‘allow me to,’’ etc. For the same
use in another part of the verb cf. P Oxy VII. 10675
(iii/A.D.) ἀφῆκες αὐτὸν μὴ κηδεῦσαι αὐτόν, “you have
allowed his burial to be neglected’”’ (Ed.). So, with infin,
again, in P Par 4714 (c. B.C. 153) (= Witkowski, p. 89)
ὅτι περάσεται ὁ δραπέ[τη]ς μὴ ἀφῖναι ἡμᾶς ἐπὶ τ]ῶν τόπων
ἵναι.
The uses of ἀφίημι start from the etymological sense
“throw ’’ seen in the cognate aéicto. Thus in Sy/7 35626
(B.C. 6) ἀφεῖναι τὴν γάστραν = “let the pot drop.”’ From
this primitive physical meaning may be derived the common
meaning ‘‘leave, let go.”” So with dat. (as in Mt 54°)
P Tebt 11. 421° (iii/a.p.) θέλις αὐτὸν ἀφεῖναι τῇ θυγατρί
σίου] ἄφες “if you wish to let your daughter have it, do
so’’ (Edd.). P Grenf I. 26° (B.c. 113) τὴν δὲ ἡμιολίαν
ἀφῆκε, “waived the extra 50%,’’ will serve as an ex. of
the use seen in Mt 1857, which leads to the general idea of
“‘forgiveness.’’ Similarly in OG/S 9013 (Rosetta stone—
B.C. 196) els τέλος ἀφῆκεν, of the “ total remission ”’ of certain
taxes. (See for the NT usage of the word in this sense
Brooke Joh. Epp. p. 20f.) Not far from this is the use seen
in P Oxy IV. 744?° (B.c. 1) (= Selections, p. 33) ἐὰν... τέκῃς,
Part I.
᾽
> ,
adikveojat
ἐὰν ἦν ἄρσενον ἄφες, ἐὰν ἦν θήλεα ἔκβαλε, “if it isa boy,
let it be; if a girl, expose it.” “To let alone”’ may mean
“neglect ’’ or ‘leave undone,” as BGU III. 77518 (ii/a.p.)
τὰ ἤδη πρόλημα ἄφες ἄχρης ἄν γένομε ἐκῖ καὶ συνάρωμεν
λόγον “leave the preparations (?) till I get there and we can
confer together,’’ or again as in P Lond 14414 (? i/A.D.)
(ΞΞ ἢ p. 253) μὴ ἀφεῖναί pe ἐπὶ ξένης ἀδιαφορηθῆναι, “not
to leave me to be neglected in ἃ strange land.’”’ It has an
explanatory clause in a letter of Hadrian’s age, P Oxy X.
1293'8 μὴ θελήσῃ τις ἀφεῖναι μέρος μὴ ἐνένκας, “lest one of
them should want to leave part behind and not bringit’’ (Edd. ).
BGU III. 814 (iii/a.D.), a very ungrammatical complaint from
a son to his mother, three times shows the verb meaning
“abandon, desert, ’’ with an irregular dative object : 15 ἀφ[η)-
κ[έ[9] μοι οὕ]τως μηδὲν ἔχων (for ἔχοντι), 18 ἀφῆκές [μοι
οὔ]τ[ῳς] ds κύων (for κυνί), 27 μὴ ἀφήσις μοι οὕτος. So in
the “ Erotic Fragment,” P GrenfI, 118 (literary, ii/B.C.) κύριε,
μή μ᾽ ἀφῆις - “ἀὴ appeal from a forsaken girl to her lover. P
Lille 294. 83 (jii/B.c.) ἀφεΐσθα[ι τῆς κατα]δίκης will illustrate
its use with a gen. of “releasing from’: so P Oxy VIII.
1119! (A.D, 254) ὑμεῖς of κράτιστοι οὐ μόνον ἀφίεται [ἡμᾶς
πασῶν παρ᾽ ἄλλοις a4pxav]—the suppl. seems sure. P Petr
II. 13 (19)7 5 (middle of iii/B.c.) (= Witkowski Epp.*, p. 19)
μάλιστα μὲν οὖν τὴν πᾶσαν σπουδὴν πόησαι [το]ῦ ἀφεθῆναι
σε διὰ τέλους, “above all things, then, make every effort to
be finally relieved of your duties’? (Ed.). Witkowski (27
foc.) says ἀφιέναι is “vox sollemnis de missione militum,’’
It may be that a similar “formal” dismissal or sending
away of the multitudes is to be found in Mt 1386 Mk 488;
but it may just as well mean simply “let go,’”’ as in ordinary
colloquial speech. The equivalence of the Latin »2¢tere is
seen in the compound, Ρ Ryl II. 12614 (a.p. 28-9) ἐπαφεὶς
τὰ ἑατοῦ πρόβατα καὶ βοικὰ κτήνη εἰς ἃ γεωργῶ... ἐδάφ(η)
“Jet his sheep and cattle into . . fields which I cultivate ”’
(Ed.): cf. “‘liquidis immisi fontibus apros’’ in Vergil (Zc/.
255). Finally, for the use of ἀφιέναι with a predicative
adj. placed with the object, cf. P Fay 11218 (a.p. 99) ἀθέρις
(sc. -στον) αὐτὸν ἕως σήμερον ἀφῖκας, “up to to-day you
have left it unharvested " (Edd.), P Oxy III. 494° (A.D. 156)
ἐλεύθερα ἀφίημι... δοῦλά pov σώματα, of manumission under
a will.
ἀφικνέομαι.
BGU ILI. 614?° (a.p. 217) εἰς τοὺς τόπο[υς] ἀφι[κέσθαι...,
and 1. ?’; P Giss I. 347 (A.D. 265-6) εἴστω μέντοι, ὅτι ἐὰν μὴ
ἀφίκηται σὺν τῇ [... Α προσκύνημα from El-Kab in Egypt,
Preisigke 158, has ᾿Ανδρόμαχος Μακεδὼν ἀφίκετο πρὸς
᾿Αμενώθην χρηστὸν θεόν. Πε records his immediate cure:
so 26. 1049 (Abydos) Πειθαγόρας ΠΕειθαγόρου ὅτ᾽ ἀφίκετο ἐπὶ
σωτηρίαι, 26. 1052, α΄. It is almost a technical word in
describing these “pilgrimages ”’ to sacred places. So in
verse, Kazbel 981°, from the island of Philae (i/a.D.) :—
Νῆσον ἔ[π7᾿ Αἰγύπτ[ο]ιο πέρας, περικαλλέα, σεμνήν
Το Αἰθιόπων πρόσθεν, med eeyse
εἴδομεν ἐν Νείλωι ποταμῶι νέας ὠκυπορούσας.
In ordinary use it is hardly known, and in NT it only
appears metaphorically, in Rom 1615. In Prezsigke 1052
(Abydos) Κι λεαίνετος ἐπὶ σωτηρίαι ἹΡόδων ἀφίκετο, it seems
as if the meaning is ‘‘arrived from Rhodes,” involving a
reanimation of the ἀπό in a new sense (instead of the
perfectivizing force): cf. the problem of ἄφιξις below.
13
ἀφιλάγαθος
ἀφιλάγαθος.
in P Oxy I. 33} 18 (ii/a.p.) (= Chrest 1. 20) a certain
Apfianus charges the Emperor Marcus Aurelius (?) with
τυραννία ἀφιλοκαγαθία ἀπαιδία (presumably ἀπαιδευσία),
after extolling his deified father as φιλόσοφος, ἀφιλάργυρος,
and φιλάγαθος. Vettius Valens has the negative of a similar
compound ἀφιλόκαλος, also found in Plutarch. Nageli
(p. 52) cites from an inscr, of ii/iii A.D. (Tanais) the
strengthened compound παραφιλάγαθος.
ἀφιλάργυρος.
For this word, which according to Grimm—Thayer is found
“only in the NT ᾿᾿ (Ὁ), see (in addition to Didache 151) the
quotation from P Oxy I. 33 s.v. ἀφιλάγαθοςς. Add Priene
137° (probably ii/B.c.) ; also Sy// 7325 (Athens, B.c. 36-5),
3251? (Istropolis, i/B.c.), both of which have the adverb
ἀφιλαργύρως. Cf. Nageli, p. 31, Deissmann 2.4.2, p. 81f.
ἄφιξις.
One early citation may be made from P Petr IT. 13 (18 α)ϑ
(B.C. 258-3) ἵνα ἀναχωσθῆι καὶ ὁμαλισθῇ πρὸς [τὴ]ν τοῦ
βασιλέως ἄφιξιν, where the word certainly means αγγέσαὶ
(the reference is to the filling up and levelling of some
excavated place in view of a visit from King Ptolemy II.) :
so also in Aristeas (ed. Wendland) 173 ὡς δὲ παρεγενήθημεν
εἰς ᾿Αλεξάνδρειαν, mpoonyyédy τῷ βασιλεῖ περὶ τῆς ἀφίξεως
ἡμῶν, and Magn 17}} ὡς δὲ περὶ ὀγδοιήκονθ᾽ ἕτη μετὰ τὴν
ἄφιξιν ἐφάϊνησαν οἱ λευκοὶ] κόρακες, and as late as iv/A.D.
in P Lips I. 64°° πρὸς (Δ πρὸ) τῆς ἀφίξεως τοῦ δικαστηρίου
and 47, and in the Christian letter P Oxy VI. 93926ff-
(= Selections, p. 130) παραμυθούμ[ε]θᾳ δὲ αὐτὴν ἑκάστης
ὥρας ἐκδεχόμενοι τὴν [σ]ὴν ἄφιξιν, “we comfort her by
hourly expecting your arrival’’ (Edd.). But Josephus 47/¢.
ii, 18 fin., μὴ προδηλώσαντες τῷ πατρὶ τὴν ἐκεῖσε UbiEY—
not included among Grimm’s citations—can hardly mean
anything but ‘‘ departure,” or at least ‘“‘journey’’: Whiston
renders ‘‘removal.” It must be admitted that Jos. uses the
word also for “arrival,” as Afzon i. 18 (127), 25 (223) and
27 (275). See Proleg. p. 26n! on the question of Ac 20%,
ἀφίστημι.
The transitive tenses recur in formulz upon contracts of
sale, etc. : the vendor is to ‘‘repel” any claimant or tres-
passer. Thus BGU IV. 112719 (B.c. 18) καὶ πάντα τὸν
ἐπελευσόμενον ἢ ἐμποησόμενον αὐτὸν A. ἀφιστάσιν παρα-
χρῆϊμα τοῖς ἰδίοις δαπανή]μασιν. Generally it is ἀπο-
στήσειν, as P. M. Meyer notes on P Giss J. 512°, where is
a list of instances. Cf. P Lond 357 (B.c. 146 or 135) (=I.,
Ρ- 46) ἐὰν δὲ μὴ ἀποστήσωι, ἀποστήσω ἐπάναγκον, “if I
do not repel him, I will do so under compulsion’’ (Ed.).
In P Par 59° (8.6. 160) (= Witkowski?, p. 75) τὸν λόγον
τῶν χαλκῶν (sc. λαβέ)" ἀπέστηκα (δραχμὰς) ἢ ἀργυρίου
(δραχμὰς) Δσξ, Grenfell-Hunt-Smyly and Wilcken suspect
a mistake for ἀπέσχηκα : Witkowski objects that ἀπέχω
would have been enough, and would render ‘‘solutum
accepi.” But ἀπέσχηκα is quitecommon. Witkowski shows
that even in Homer ἀφίσταμαι could mean ‘‘solvo pecuniam
debitam.” It also means ‘‘renounce a claim to” or ‘‘ give
up occupation of,” etc., c. ger. vez, with or without ἀπό:
thus in P Grenf IT, 28° (B.c. 103) ἀφίσταται Σεννῆσις.. . .
ἀπὸ τῆς ἐωνημένης ὑπ᾽ αὐτῆς παρὰ IlereapoepOlws . . .
ἀφορμή
(τετάρτην) μερίδα ἀμπελῶ(νος) συνφύτου, the meaning seems
to be that Sennesis *‘renounces” all claim to a piece of land
she had sold to Petearsemtheus (but see the introduction to
P Lips I. 1, and Wilcken in Archiv iv. p. 456). For a
similar use of the middle cf. OGZS 7634 (ii/B.c.) πειράσομαι
καὶ νῦν τῆς τοιαύτης προθέσεως μὴ ἀφίστασθαι, and 7717:
53° οὐθενὸς ἀποστήσεται τῶν ἀνηκόντων τῆι πόλει, αἰ
For various uses of the intrans. active, cf. P Grenf II. γγ9
(ili/iv A.D.) ἀλόγως ἀπέστητε μὴ ἄραντες [τὸ σ]ῶμα τοῦ
ἀδελφοῦ ὑμῶν, ‘you unfeelingly went off without taking
your brother's body,”” but only (as appears later) his effects,
P Lond 1209’ (8.0. 89) (= ΠΙ. p. 20) ὦτα ἀφεστηκότα,
“Sears standing out (from the head), P Giss I. 9% τοῦ
ἀνδρός μου... ἀποστάντ[ο]ς εἰς ᾿Οᾶσιν ἐνπορίας χάριν,
BGU I. 159% (A.D. 216) ἀπέστ[η]ν τῆς κώμης, ΟΟ15 6542
(/B.c.) τὴν Θηβαΐδα [a]rooracay . . . νικήσας, BGU
IIT. 920% (A.D, 180) οὐκ ἐξόντος μοι ἀποστῆναι τῆς
μισ[θ]ώσεως (cf. τ Tim 41), P Rein γ18 (B.c. 141?) ἐμπλεκείς
τέ μοι οὐκ [ἀ]πέστηι εἰ μὴ ἠνάγκασε KTA., ‘only left me
after he had forced me to sign,” etc. This last use, with
which may be compared Lk 1337, etc., is seen in an incanta-
tion of the great Paris magical papyrus, 57424 (iii/a.p.)
(= Selections, p. 114) ἔξελθε δαῖμον, . . καὶ ἀπόστηθι ἀπὸ
τοῦ δῖ(να), ἄρτι ἄρτι ἤδη.
ἀφόβως.
P Tebt I. 2474 (8:6: 117). P Ryl II. 62! (iii/a.p.) (a
literary effort) d. kal πεπαρησιασμένως (7. 6. πεπαρρ.)
apooaw.
With ἀφορᾶν εἰς = ‘‘look away from [other things] to”
in Heb 12°, Abbott (Joh. Voc. p. 28) aptly compares
Epict. ii. 19, 29 els τὸν θεὸν ἀφορῶντας ἐν παντὶ καὶ μικρῷ
καὶ μεγάλῳ, and iii. 24, 16 where Epictetus says of Herakles’
attitude to Zeus—apbos ἐκεῖνον ἀφορῶν ἔπραττεν ἂ ἔπραττεν.
On the form ἀφίδω (Phil 27 § AB* D* FG 33) see Proleg.
p- 44: in spite of Thackeray’s note (Gr. p. 124 f.—which see
for further exx.) we cannot allow the long-lost digamma any
influence in determining this Hellenistic type—see Brugmann-
Thumb p. 143, and further under ἔτος. In this word at
any rate the levelling of ἀπιδεῖν to ἀφορᾶν is a certain
explanation.
ἀφορίζω.
BGU III. 9151% #4 (a.p. 49-50) τὰς ἀφωρισθείσας ὑπ᾽
“Eppatov (sc. apovpas), 22. IV. 1060% (B.c. 14) τὸν ἀφωρι-
κό(τα) τὸ ἔδαφος, in a technical sense: cf. much earlier
OGIS 639 (iv/B.c.) ἀφορίσαι αὐτῶι τέμενος. Similarly in
Rev L ἡ ἀφωρισμένη was the part of the Libyan nome, the
produce of which was reserved for Alexandria: see the
editor’s note, p. 169. For the word, as in Mt 134°, we may
add a citation from the Pe/agia-Legenden, p. 6°, μή με ἀφο-
ploys ἀπὸ Tod οὐρανίου σου θυσιαστηρίου. In Aazbe/ 2445,
an epitaph from near Cyzicus, written in a conventional
Doric, τᾷ κάλλος ἀφώρισε Κύπρις ἐν ἀστοῖς means ‘‘set
apart ” as incomparable.
ἀφορμή.
This Pauline word is well established in the vernacular
with meanings varying from ‘‘incitement” or ‘‘ prompting”
(P Oxy 11. 237% 21, a.p, 186, ἐκ μη[τ]ρὸς ἀφορμῆς) to the
» ’
αφρὸς
more ordinary ‘‘occasion” or ‘opportunity.” Thus the
edict of an Eparch of Egypt, P Oxy I. 34 #12 (a.p. 127)
runs τοὺ[ς] διὰ ἀπειθίαν κ[αὶ] ds ἀφορμὴν ζητοῦντας apap-
τημάτωϊ[ν] τειμωρήσομαι (sce under ἀπείθεια). So in Cara-
calla’s edict (A.D. 215), P Giss 1. got ἵνα μ[ὴ] πίαρ᾽
αὐτοῖς ἢ δειλίας αἰτία ἢ παρὰ To[i]s κακοήθεσιν érnplelias
ἀφορμὴ ὑπολειφθῇ. The last clause recalls Rom 7*, and
other passages where ἀφορμή and ἁμαρτία are brought
together. (Ζητεῖν ἀφορμήν is a Western reading in Lk 11°).
See also BGU II. 6158 (ii/A.D.) ἀφορμὴν εὑρών (/. εὑροῦσα)
—a daughter ‘‘ finds an opportunity” to write to her father,
i). 6321! (ii/A.D.) Kal ᾽γὼ διὰ πᾶσαν ἀφορμὴν ο[ὐϊχ ὀκνῶ
σοι γράψαι περὶ THs] σωτηρίας μου καὶ τῶν ἐμῶν, “ἀπε on
every opportunity I do not delay to write you regarding the
health of myself and of mine,” 20. IIT. 9235} (ΠῚ A.D.)
καλῶς οὖν ποιήσεις, ἐὰν εὕρῃς ἀφορμὴϊν] διαγραψάμενος
κτὰλ., P Strass I. 229 Ὁ (iii/A.D.) ἔχοντός τινος ἀφορμὴν κἂν
βραχεῖαν δικαίαν κατοχῆς, ‘‘if any one has a just occasion
of possession for however brief a period,” and from the
inscriptions Prene 105! (c. B.C. 9) d]edos εὐτυχεστέρα[ς
λάβοι] ἀφορμάς, and 15 ἵνα ἀφορμὴ γένοιτο τῆς εἰς τὸν
Σεβαστὸν τειμῆΞ. The more literal sense of the word is
seen in the iv/A.p. letter P Amh 11. 143} μὴ θελήσῃς
οὖν, κύριε, pive (— μεῖναι) ἐκτὸς ἡμῶν αὔριον διὰ τὴν adop-
μὴν τοῦ ὕδατος εἵνα δυνηθῶμεν ποτίσαι τίδ᾽ν μέγαν κλῆρον,
‘so please, sir, do not stay away from us to-morrow,
because of the flow of water, so that we may be able to
irrigate the large holding” (Edd.). It is common in Vettius,
esp. with πράξεως or πραγμάτων : thus p. 2385 περὶ τὰς
πράξεις καὶ βιωτικὰς ἀφορμάς. An apparently new verb
ἀφορμάζεται is found in the late P Lond IV. 13607 (A.D.
710), in the sense of ‘‘make excuses” (Ed.). In MGr the
noun means ‘‘ occasion, cause.”
‘
ap ods.
The adj. ἀφριόεντι, as an epithet of the sea, occurs in a
late hymn to Isis, Kaébe/ 102874, For the medical writers’
use of ἀφρός (Lk 9%) see Hobart’s plentiful evidence,
Med. Language of St Luke, p. 17. The word is MGr.
ἄφρων.
P Fay 124! (ii/A.D.) πάνυ yap μοι δοκεῖς ἄφρων τις
εἴ[ν]αι, ‘indeed you appear to me to be quite mad” (Edd.)
—a remonstrance addressed to a man who was defrauding
his mother of some allowance. The adj. occurs in the
literary P Grenf I. 119 (ii/b.c.) ἐὰν δ᾽ ἑνὶ προσκαθεῖ μόνον,
ἄφρων ἔσει : see note.
ἀφυπνόω.
Plummer on Lk 833 says the use = ‘‘fall asleep” is
‘medical and late”: unfortunately he gives no evidence of
the former (nor does Hobart mention it), but the citation
from Heliodorus is to be noted. Lobeck P77. p. 224 gives
others. The transference of an ἀπό compound from the
end of an action to the beginning of it is seen also in ἄφιξις
(g.v.): in neither case is Luke likely to have started the
change of meaning, but our evidence is still scantier here
than there.
ἀφυστερέω.
P Flor I. 317 (a.p. 301) ἐὰν δὲ ἀφυστερήϊσ]ωσι καὶ μὴ
παραστήσωμεϊν ἡ]μεῖς αὐτ[ο]ὶ τὸν [ὑπὲρ] αὐτῶν λόγον ὑπο-
Part I
99
ἄχρηστος
μ[εν]οῦμεν, “but if they fail, or if we do not make the
A similar
phrase is found 20. 3411 (a.p. 342), P Lips I. 541} (c. a.D.
376), 7. 56)® (A.D. 398), and PSI 86:4 (a.D. 367-75).
P Lond 1166!8 (a.p. 42) (=III. p. 105) ἐὰν δὲ ἀφυστερῇ τὸ
βαλανεῖον κα[ύ]μασι, of a bath insufficiently warmed, gives
us the word from the NT epoch itself.
arrangement, we hold ourselves responsible.”
ἄφωνος.
In Sy// 8024: (iii/B.c., from the Asclepieum of Epidauros)
one of the cures effected is that of a mats ἄφωνος.
application to a dumb idol in 1 Cor 125, cf. Aare! 4021,
from Sebastopolis in Galatia, where the marble pillar is made
to say Tata pe τίκεν (1. τίκτεν) ἄφωνο[ν] : now through the
The word is MGr.
For its
inscription it speaks.
ἀχάριστος.
In Sy 226159 (Olbia, on Euxine—iii/B.c.) the verb
ἀχαριστεῖν occurs in the normal sense: see also BGU IV.
1026 ¥xii. 18 (jy/y A.D. magical) τοὺς δὲ ἀπαλλαγέντος (/. -as)
καὶ dxaptotyoavrals]. In P Grenf I, 52" (iii/A.D.) ἀχάρι-
στον — “‘antidote’’ “id est szze gratza,’’ as a Latin writer
in Grenfell’s note explains it, assigning a reason. A poem
dated A.D. 94 (Kazbe/ 618, Rome) is inscribed on the tomb
of its precocious author, a boy of eleven: it has the line
σπείρων εἰς ἀχάριστα μάτην θ᾽ ὑπὸ κυφὸν ἄροτρον ταῦρον
ὑποζεύξας. Vettius also may be cited for adj. and verb, and
the abstract ἀχαριστία.
ἀχειροποίητος.
This negative of a well-warranted word is said by Grimm
to exist neither in profane authors nor in LXX, Its appear-
ance, therefore, at once in Mark and in Paul is—za/eat
quantum—support for the inference that a genuine Logion
about a ‘‘ house not made with hands”’ underlies the per
version of Mk 1458, and is quoted by Paul (and Heb 911,33) ;
it would be probably a coinage for the occasion in the earliest
source.
ἀχοεῖος.
With Lk 1719 may be compared the fragmentary P Par
6854 ἀχρείους δούλους : see also P Magd 29° (B.C. 217) tom[ov]
ὄντα καί pot ἀχρεῖον Kal στενὸν ἐπὶ μῆκος δέδωκεν. The
one occurrence of the adj. in NT may quite possibly be
a mistaken gloss: the Lewis Syriac presumes simply δοῦλοί
ἐσμεν, a very plausible reading.
Herwerden cites the abnormal feminine ἀχρεία from /G
Sept 303% (iii/B.c.) φιάλην . . . ἀχρείαν.
> /
ἀχρειόω.
In OGIS 573'%, a Cilician inser of i/A.D., it is forbidden
μήτε ἀπαλεῖψαι μήτε ἀχρεῶσαι μήτε μετᾶραι the inscriptions
and votive offerings of an adjoining temple. The verb
occurs in a quotation of Vettius, p. 290", where a king says
ὃ τοιοῦτος. . . ἄτεκνος τῶν ἀναγκαίων στερηθήσεται Kal
πάντα ἀχρειώσας τρόπον ἐπαίτου ζήσεται.
”
ἄχρηστος.
P Tebt I. 743% 79, 755% 86 (both ii/B.c.) of “ unproductive”
land. So in CPIlerm γι (ii/a.p.), but Azat contextus,
ΤΩΝ
ἄχρι, ἄχρις
It describes a pig in P Flor 11. 12714 (a.p. 256) ἀλλὰ καλὸν
πάλιν ἔστω, μὴ ὡς πρώην καὶ λεπτὸν καὶ ἄχρηστον. 7.
1857 (A.D. 254) κατεαγμένα καὶ ἄχρηστα, of panniers,
and P Oxy X. 1346 (ii/A.b. ?) ἄχρηστος [γ]έγωναι (/. γέγονε),
of a garment. Cagna/ IV. 293!4 (Pergamon, B.C. 127-6)
κατεφθαρμέϊνον... καὶ]... γεγονὸς ἄχρηστον, of a
gymnasium. The moral sense of the word comes out in
100
ἀψυχος
ἄχρι is only an ad/aut variant of μέχρι---566. Brugmann-
Thumb, p. 631.
P Oxy VII. 1070°° (iii/A.D.) μὴ ἀμελήσῃς μὴ ἄρα ποτὲ
θέλῃς ple]Ta σ[ο]ῦ [Ἥρ]αείδι τὴν τήρησιν τῆς ὅλης οἰκίας
παραδιδόναι ἀχρήστου οὔσης αὐτῆς, “do not neglect this,
lest indeed you choose to hand over the keeping of the
whole house to Herais, who is unworthy ’’ (Ed.). The
resemblance to Philem 11 is obvious. Vettius (p. 627) speaks
of ἄχρηστα βρέφη.
ἄχρι, ἄχρις.
No example of ἄχρις has yet been produced from the
Ptolemaic papyri. In the Roman period both forms are
found, their usage being apparently determined as a rule by
the same considerations of euphonyas in the NT. For ἄχρι
οὗ cf. P Oxy I. 10418 (a will, A.D. 96) ἄχρι οὗ ἐκπληρώσωσι
ἀργυρίου δραχμαὶ τριακόσιαι, BGU 1. το δ (a.p. 135)
ἄχρι οὗ γράψω τῷ κρατίστῳ ἡγεμόνι and P Oxy III. 5073°
(A.D, 169) ἄχρι οὗ ἀποδῶ σοι τὸ κεφάλαιον, etc. Without
οὗ, cf. P Oxy III. 4918 (A.D. 126) οὐ]δ᾽ ἄλλως καταχρη-
ματίζειν ἄχρι ἑκάτερος αὐτῶν πληρώσῃ ἔτη εἴκοσι πέντε,
τό. IX. 1215. (Π}Π1 A.D.) (please come to me) ἄχρι τὰ
πράγματα κατασταλῇ (illit. letter). For.dxpis ἄν cf. BGU
IIT. $3018 (i/A.D.) ἄχρις ἄν σοι ἔλθω, α΄. Αχρι of manner
ts illustrated by Os¢tr 1129° (A.D. 207) ἄχρι τοῦ ὀψωνίου,
P Tebt II. 301% (A.D. 190) ἔσχον τούτου [τὸ ἴπσσον ἄχρι
ἐξετάσεως, ““1 have received a copy of this for investigation ”
(Edd.). With the phrase ἄχρι τοῦ viv in Rom 822, Phil 15,
cf. EGU 1. 2569 (time of Antoninus Pius) péxp[t] τ[οὔ] viv:
ἄχυρον.
A few citations suffice for this very common word, which
survives in MGr. One shows that ‘‘ bricks without straw ”’
were as abnormal in the Ptolemaic period as in the days of
the Exodus: P Petr II. 14 (2)13 (as amended III. p- 139)
shows directions ἐς τὰ ἄχυρα πρὸς τὴν πλινθολκίαν. So in
Syl 5877 (B.C. 329-8, Attica) ἀχύρων σάκοι εἰς τὴν οἰκο-
δομίαν τοῦ τείχους : Ditt. cites another Attic inscr. which
mentions πηλὸς ἠχυρωμένος. This use of chaff was accord-
ingly not limited to Egypt. The practice exemplified typically
in the Ptolemaic ostracon, Ost7 1168—)éd(yos) ἀχύρου, an
account for fuel εἰς τὰς kapelvous, and in BGU III. 760°
(1.4...) & τὰ καὶ χωροῦντα is ὑπόκαυσιν τοῦ με[γάλου
γυμ(νασίου), P Fay Osty 21 (A.D. 306) ἀχύρου καυσίμου
σάκ(κον) a—reminds us that (brickmaking apart) feeding
the fire was the zormal use of the ‘‘chaff.’’ The stern
theology of earlier days may have glossed the Baptist’s words
with Proy 164!
ἀψευδής.
P Lond 121570. (magic, iii/A.D.) (=I. p. 102) ἐπὶ τῷ
ἀχράντῳ φωτὶ ὀχούμενος ἀψευδής. The adverb is restored
in BGU II. 432}. (A.D. 190) Aeyopevol. ἀψ]ευδῶς πρὸς κτλ:
cf. also the late P Lond IV. 1343° (A.D. 709) ἀψευδῶς Kal
ἀσυμπαθῶς. The passive adj. occurs in Pretsigke 1070 (a
προσκύνημα from Abydos)... καὶ ἄψευστον kal δι᾽ ὅλης
οἰκουμέν(ης) μαρτυρούμενον οὐράνιον θεὸν [Βησᾶν ἐ]δείσα-
©
ἴμεν, and P Leid Wx". # ὁ ἔχον τὴν ἄψευστον ἀλήθειαν.
ἄψυχος.
P Lond 1219 ς (magic, 1/A.D.) (=I. p. 98) ἡσύχαζον
ἀψύχοις τροφαῖς χρώμενος. It is MGr, = “‘lifeless.”
B
Baa\—Baivo
Baa.
Ty Βάαλ in Rom rr is paralleled in LXX four times
outside Prophets and Apocrypha, where it is feminine with-
out variant: correct thus the note in /vo/eg.4, p. 59, where
see also a reference to the usual explanation (Dillmann’s).
Βαβυλών.
P Tand τ 51:5 (iv/A.p.) has Βαβ[υ]λ[ζῷν]α in a fragmentary
context. See also P Flor 11. 278%-8 (ii/A.p.), a letter
addressed στρατ]ηγῶι ᾿Αραβία(ς), where he is instructed
καμήλους ods προσέταξεν ἄρρενας kal ῥωμαλέους, δυναμένους
ταῖς πορείαις ὑπηρετεῖν, ἢ αὐτὸς ἄγαγε ἢ διά τινος τῶν σῶν
πέμψον εἰς Βαβυλῶνα.
βαδίζω.
For this common LXX verb reference may be made to
P Par 51° (B.C. 160) (= Selections, p. 19) ᾧμ[ην] Bat(=
S)itew pe [ἀπ]ὸ λειβὸς ἕως ἀϊπηλι]ώτου, “I dreamt that 1
was going from West to East,” P Lips I. 104?® (c. B.c. 96-5)
(= Witkowski*®, p. 118) εἰκῆ ἐφ᾽ ἁλλαχῆ βαδίζετε, P Oxy
IV. 743%? (B.c. 2) τὸ βαδίσαι eis Taxéva, and PSI I. 95°
(iii/A.b.) κἄν oe δῇ (4. δέῃ) βαδίσαι εἰς... The subst.
is found P Grenf II. 14 (ὁ) (B.c. 264 or 227) ὄνους βαδιστὰς
aévre. In P Flor III. 376% (iii/A.p.) ὑπὸ τοὺς βαδιστὰς
[. . . has the note ‘‘sc. évovs”: that the noun is really
understood, and not latent in the hiatus, is shown by the
word βαδιστηλάτας above (1. 4%)—cf. P Tebt I. 262 (late
ii/p.c.), PSI 11. 2057 (A.p. 295). A donkey was apparently
regarded as ‘‘what will go,” which is not a unanimously
accorded estimate: does βαδιστής as epithet of ὄνος suggest
that the verb connoted a kind of gait seen typically in a
donkey? See also the editor's note on P Ryl II. 2368
(A.D. 256).
βαθμός.
The thought of a ‘‘ vantage ground, a ‘standing’ (RV)
a little, as it were, above the common level,” which Hort
(Christian Ecclesia, p. 202) suggests for this word in 1 Tim
315, may be illustrated from the Mytilene inscription /G IT.
24319 τοῖς Tas ἀξίας βασμοῖς ἀνελόγησε, ‘er wurde durch
sein Verhalten dem Ehrenamte gerecht ” (Nageli, p. 26). See
also R. M. Pope Zxp 7 xxi. p. 112 ff. The word is found
in the mystery religions, e. g. Reitzenstein Pozmandres 13°,
Pp. 343, ὃ βαθμὸς οὗτος, ὦ τέκνον. δικαιοσύνης ἐστὶν ἕδρασμα.
Immisch in 2 ζλοίοσιις xvii. (N.F.) p. 33 η.} cites βαθμός as a
technical expression in philosophy, denoting a step towards
the goal, and compares Olympiodorus /’roleg. (Comm. in
Aristotelem Graeca X11. 1), ed. Busse, p. 951, and 74. Scholia
in Platonis Phaedonem, ed Finckh, p. 31°.
The rule which the grammarians lay down that βαθμός is
the Ionic form of the Attic Baopés:(so Lob. PAryi. p. 324)
Parr II.
101
is not borne out by the evidence of the inscriptions: see
Thumb Hellen. p. 73.
βάθος.
The literal meaning is illustrated by P Fay 1108 (A.D. 94)
σκάψον ἐπὶ βάθος, “dig a deep trench”: cf. BGU II.
6477) 25 (A.D. 130) ἐπὶ βάθους, 26. IV. 1122!8(B.c. 14)... .]
ἔχον τὸ καθῆκον βάθος, of the setting of plants in trenches
in a garden—cf. Mk 4°.
with πλάτος is seen, 6. g., in measurements for excavations
in the construction of a canal, P Giss I. 42 (A.D. 117)
passin, as ὃ Bo(ppa) éxop(eva) σχοι(νία) δ᾽ ξύλ(α) ρκ[η],
πλί(άτος) Ὑ, βάθίος) ε, v(avPia) ξδ. Herwerden Lex. s.v.
cites 7 αῤΖεγς du Louvre (ed. Letronne) 64 (ii/B.C.) μή σ᾽ ἐπὶ
βάθος .-- παντελῶς ?) τοῦτο πεποηκέναι.
The ordinary use in connexion
The astrological
use of B. to denote the space below the horizon out of
which the stars rise (e. g. Dieterich A/¢thrasiiturgie, p. 8°,
ἐγώ εἰμι σύμπλανος ὑμῖν ἀστὴρ καὶ ἐκ τοῦ βάθους ἀνα-
λάμπων) may throw some light on Rom 899 (see Lietzmann
in HZNT ad loc). Yor the true ‘‘ Greek” character of the
Pauline phraseology in Rom 1138 ὦ βάθος πλούτου κτλ.,
see Norden dAgnostos Theos, p. 243.
βαθύνω.
For this verb = “go deep,” as in Lk 648, we can only
point to Philo I. 248, 15 (cited in Sophocles Lex. s.v.) ;
see Radermacher Gy. p. 19, for other solitary instances of
transitive verbs used intransitively.
βαθύς.
For B. associated with time (class.), as in Lk 24}, cf.
P Lips 1. 4o¥- 10 (iv/v A.p.) ὀψὲ πάνν βαθ[ε]ίας ἑσπέρ[ας.
So in the fragment of an epithalamium (iv/a.D.), P Ryl I.
17®&—
ὁμοφροσύνην δ᾽ ὀπάσε[ιε
ἤδη που θεὸς ἄμμι καὶ αὐτίκα τέκνα γενέϊσ7θαν
καὶ πα[ίδων παῖδας καὶ ἐς βαθὺ γῆρας ἱκέσθ[αι.
It is applied to colour in P Lond 899* (ii/A.p.) (= IIL.
p. 208) τὸ οὖν βαθύτερον (sc. πορφύριον) πεποίηται εἰς TO
σπανου (?) καὶ τὸ ὀξύτερον εἰς τί] ἄλλ[ο]. The com-
parative βαθύτερον is also found P Petr III. 43 (2) γεεζοῖν. 18
(B.C. 245) (p. 121). Note a new compound, recalling the
combination in Lk 643, P Hal I. 1-8 (iii/B.c.), where a
πολιτικὸς νόμος is headed φυτίεύσ]εως kal οἰκοδομ[ίας] kal
β[αθ]νορυί γῆς.
βαίνω.
The simplex of this old verb, whose compounds are
ubiquitous, has perhaps not quite disappeared from use,
though not to be found in NT. Its present appears in
Dt 28°, its perfect in Wisd (15) and 3 Macc: cf. BGU IV.
14
βαΐον
110219 (i/B.c.), where τῶν [μ]ὲν β[αι]νόν[ των] τὴν ἀπα[ίτησιν
is read by Schubart, who regards the supplement as “ un-
vermeidlich.” Less noteworthy is its appearance in a long
builder’s specification fora temple at Lebadea, Sy// 5401
(B.C. 175-1) βεβηκότας (sc. τοὺς λίθους) ὅλους ἀσχάστους,
ἀνε[γκλή]τους κτλ.
βαΐον.
This word, apparently of Egyptian origin, which is found
in Bibl. Grk only in 1 Mace 13°, Jn 121%, occurs in the
late P Flor I. 373 (v/vi a.p.) δικαίῳ Batw, of a palm branch
used as a measuring rod. Bala is quoted in P Tebt IT. p. 69
from a text edited by Wessely; and Batwy occurs in P Leid
Vvii-17, but with Bats as nom. in preceding line. The form
Batov is presumed by the compounds βαιοφορεῖν and
βαιοφορία: see P Tebt II. 2941” (application for the pur-
chase of a priestly office—a.p. 146), where the writer
promises ‘‘ to carry the B.” and perform all the other needful
offices, also 295" (A.D. 126-38) and 599 (ii/A.D.). For the
form Bats see P Lond 131 recto®84 (a.b.78-9) ( =I. p. 181)
Pacis, P Oxy IX.12118 (ii/a. D.) Bats χλωρᾶς tS (cf. P Leid
(A.D. 215) Zev in the phrase ὑπὸ δένδρα καὶ Bais: Wilcken
Chrest. I. p. 128 prints B[@ts]—ought it to be ace. pl. Bacts?
In view of the above evidence the word makes yet another
deduction from the fast vanishing list of ‘*bibl. and eccles.”
words in Grimm.
βάλλω.
That the verb does not necessarily imply casting or thrusting
with some degree of violence is clear already from the NT
itself; and there are vernacular parallels to negative the
assumption of “Jewish Greek.” Thus in BGU 11. 5974
(A.D. 75) ἵνα βάληι τὸν μόσχον mpd τῶν προβάτων the verb
does not suggest a violent ‘‘ Βιησίηρ ἡ of the helpless calf
before the ferocious beasts afterwards named. Cf. P Oxy
VII. 1069%° (iii/A.pD.) κ[α]λὰ μέτρα αὐτῷ βαλέτωσαν, ‘let
them put good measure into it” with reference to the making
of a tunic, and 2d. VI. 9349 (iii/A.D.) μὴ οὖν ἀμελήσῃς τοῦ
βαλεῖν τὴν κόπρον, “do not fail therefore to throw the
manure on the land” (Edd.): ef. P Fay 1187! (a.p. 110)
βάλλωι ἕξ ἀρούρας εἰς τὴν Ψεννόφριν, “1 am manuring six
arourae at Psennophris” (Edd.). For a similar absolute
usage see Sy// 5227 (iii/p.c.) θύειν δὲ τὸμ μὲν βοῦν BeBAn-
κότα, τὴν δὲ οἷν βεβληκ[υ]ῖαν, of animals that have “cast”
their first teeth. A very curious absolute use occurs in Sy//
389" (A.D. 129), where the Ephesians honour Hadrian as
διδόντα τῇ θεῷ τῶν κληρονομιῶν καὶ βεβληκότων τὰ δίκαια:
Dittenberger tentatively suggests that it may be a rendering
of bona caduca, property without an heir. P Lond 1177}
(A.D. 113) (=III. p. 182) at πλείω βληθεῖσαι [? sc. ὕδατος
χορηγίαι] βαλανείου Σευηριανοῦ will illustrate Mt 9% and
other places where β. is used of liquids. With the phrase of
Mt 52° etc. cf. P Tebt 11. 567 (A.D. 53-4) εἰς δεσμευτήριον
βληθήσεται. LP Flor 11. 1481} (a.p. 266-7) τὰ δὲ τεμνόμενα
φυτὰ εὐθέως εἰς ὕδωρ βαλλέσθω ἵνα μὴ ξηρανθῇ, ‘be put in
water that they may not wither,” is a further instance of the
unemphatic use. The intransitive βάλλειν, in NT found only
in Ac 2744, occurs in a much milder sense in Epict. ii. 20. 10
βαλὼν κάθευδε καὶ τὰ τοῦ σκώληκος ποίει, “lie down and
sleep and play the part of the worm,” 26. ἵν. 10. 29 τί οὖν οὐ
10
9 ’
2 βαπτισμος
ῥέγκω βαλών; and Enoch 18° ὄρη εἰς νότον βάλλοντα,
(mis)quoted by Radermacher G7. p. 18. For the aor. indic.
ἐβλήθη used of present time in Jn 15°cf. Proleg. pp. 134, 247,
and Abbott Joh. Gr. p. 322. On βεβλῆσθαι, used of sick
persons, as Mt 84, Lk 167°, see Field Wofes, pp. 7, 70.
βάλλω is the only verb to form a gerundive in NT, and
that only once (Lk 538 βλητέον) : the gerundive in -τέος is
rare, though not unknown, in papyri, and is generally found
in formulae, so that we should hardly credit it to popular
speech.
βαπτίζω.
As late as iv/A.D. the word is used in a magic papyrus,
P Lond 46° (=I. p. 67) of a ‘‘submerged” boat—amrd
vevavayynk(dtos) πλοίου ἀπὸ πάκτωνος βεβαπτισμίένον).
Lucian 7 νιον 44 makes the Misanthrope threaten ὠθεῖν
καὶ ἐπὶ κεφαλὴν βαπτίζοντα. So in a fragment of Epictetus
(Stobaeus no. 47—Schenkl p. 474), quoted by D. 5. Sharp,
Epictetus and the NT, p. 66, ὥσπερ οὐκ ἂν ἐβούλου ἐν νηΐ
μεγάλῃ Kal γλαφυρᾷ Kal πολυχρύσῳ πλέων βαπτίζεσθαι.
With its use to express ceremonial ablution—as Lk 118 and
the new Gospel-fragment P Oxy V. 840! μ[ή]τε μὴν τῶν
μαθητῶν σου τοὺς πίόδας Balmricbévtwy—we may compare
another magic papyrus P Lond 1214" (iii/A.p.) (=I. p. 98)
λουσάμενος kal βαπτισάμενος. Our earliest quotation is
from P Par 4738 (c. B.C. 153) (= Se/ectéons, p. 22) κἂν ἰδῇς
ὅτι μέλλομεν σωθῆναι, τότε βαπτιζώμεθα. The translation
of the letter, which is very illiterate, is by no means clear,
but βαπτιζόμεθα must mean ‘‘ flooded,” or overwhelmed
with calamities. That the word was already in use in this
metaphorical sense (cf. Diod. 1.
educated people, strikingly illustrates our Lord’s speaking
of His Passion as a ‘‘ baptism” (Mk 10%).
73. 6), even among un-
βάπτισμα.
The word is restored by the editor in the new fragment
of an uncanonical Gospel, P Oxy X.1224, Fr. 2 verso +4
(iv/A.p.) τί β]ά[πτισμ]α καινὸν [κηρύσσειν (sc. φασὶν)
‘*what is the new baptism that they say thou dost preach?”
—where for B. κηρύσσειν he compares Mk 14, and for the
likelihood of questions concerning a ‘‘ new baptism,” Jn 41".
That the noun is “ peculiar to NT and eccl. writ.” (Grimm)
is of coarse natural: the new use to which the verb was put
as a ¢erm. techn, demanded a corresponding noun. The
same may be said of βαπτισμός and βαπτιστής, which only
occur certainly in Josephus’s account of John the Baptist :
see further 5.7. βαπτισμός.
βαπτισμός.
Grimm’s statement that ‘‘among prof. writ. Josephus
alone (An//, xviii. 5. 2) uses the word, and of John’s baptism”
is traversed by the ordinary text of Plutarch’s A/oralia: see
the De Superstitione 3, p..166 A, where he names among
superstitions πηλώσεις καταβορβορώσεις βαπτισμούς, ῥίψεις
ἐπὶ πρόσωπον, αἰσχρὰς προκαθίσεις, ἀλλοκότους προσκυ-
νήσεις. But, unfortunately, the word is only Bentley’s emen-
dation for σαββατισμούς, according to Bernadakis’ apparatus
—was the change necessary ?
As distinguished from βάπτισμα in which the result is
included, βαπτισμός is the act of immersion (Blass G7. p. 62) ;
βάπτω
and hence in Heb 63 Chase (Confirmation in the Apost. Age,
Ῥ- 44 f.) understands διδαχὴ βαπτισμῶν as = ‘‘‘ the teaching
about acts of washing,’ the exposition of the truths and
spiritual principles embodied and expressed in the baptism
of this disciple and of that.”
βάπτω.
In P Tebt II. 2373 (a.p. 161-9) the fullers and dyers of
the Arsinoite nome appeal against a tax that had been im-
posed upon their trades—oi μέν ello] γναφεῖς οἱ ἱ δὲ] βαφεῖς
τὴν ἐργασίαν, δίδονται δὲ ὑπὲρ τέλους κτλ. For the τέλος
βαφέων see also Ostr 700, 1068 (both ii/A.p.), and 1516
(ii/B.c.). In P Par 5210, 535(B.c. 163-2) Barra = ‘“‘ coloured
garments”: cf. P Oxy X. 1293%# (A.p. 117-38) εἰς βαφὴν
ἐρ[(1δια, ‘‘ wool to be dyed.” A late instance of the verb in
this sense may be cited from P Iand 177 (vi/vii A.D.)
The verb is restored by the editors in the uncanonical
Gospel fragment, P Oxy V. 840% ἐγὼ δὲ καὶ ot [μαθηταί
μου] ods λέγεις μὴ βεβα[πτίσθαι βεβάἸμμεθα ἐν ὕδασι ζω[ῆς
αἰωνίου : cf. Epict. ii. 9. 20 ὅταν δ᾽ ἀναλάβῃ τὸ πάθος τὸ τοῦ
βεβαμμένου καὶ ἡρημένου. τότε καὶ ἔστι τῷ ὄντι καὶ καλεῖται
᾿Ιουδαῖος, where βεβαμμένου seems to refer to baptism and
ἡρημένου to circumcision (see Sharp Zfictetus and the NT,
Ρ- 134 f.).
βάρβαρος.
For the contrast with "EAAnv see OG/S 765%° (iii/B.C.)
αὐτὸς δὲ ἀντετά[ξ]ατο πρὸς τοὺς βαρβάρους ἀ[τ]ιμ[ἀζοντάς
τε ἡμᾶς] .. - καὶ εἰς τοὺς “Ελληνας [παρανομοῦντας ;, cf.
15, 19, 21, 32. 74, 7631 (letter of Eumenes II., ii/B.c.) ἀναδείξας
ἐμαυτὸν εὐεργέτην τῶν Ἑλλήνων πολλοὺς μὲν καὶ μεγάλους
ἀγῶνας ὑπέστην πρὸς τοὺ[5] BapBapovs—apparently the
Galatae, see Dittenberger’s note, and for a similar reference
Magn 46°. Berber is used in the same way by Egyptians
to denote non-Egyptian peoples. In P Lond 4105 (¢. A.D.
346) (= II. p. 298) a mother beseeches Abinnaeus to release |
from service her son—amfAOev οὖν μετὰ τὸν βάρβαρον.
P Par 10®(p.c. 145) tells of a Syrian slave ἐστιγμένος τὸν
δεξιὸν καρπὸν γράμμασι βαρβαρικοῖς. presumably Syrian.
The more ethical sense of the word (as Ezra 2131(36}) may be |
illustrated from Aristeas 122 τὸ τραχὺ καὶ βάρβαρον τῆς
διανοίας.
βαρέω.
The verb is only found in perf. pass. in LXX, and only
twice (Exod 7%, 2 Macc 13%): see Thackeray Gr. i.
p- 261. Similarly in NT we have only the passive, but the
present and aorist are used. The record fits its early history,
for βεβαρημένος is the oldest form after the Homeric BeBa-
ρηώς ; and Hippocrates is the first to use βαρέεται. See
Anz Subsidia, p. 266 ff. Instances of the active are late in
appearing. Anz quotes Lucian’s censure on Bapeiv for
βαρύνειν, and mentions C/G 585318 (A.p. 174) ἵνα μὴ τὴν
πόλιν βαρῶμεν. MGr has Bape, “strike,” as well as
βαρειοῦμαι, “be weary of? (Thumb Handbook, p. 321).
The use of the verb in the papyri tallies with this record.
Thus P Tebt II. 32725 (late ii/A.D.), γ]νυνὴ οὖσα ἀβο-
ήθητος ποίλλο]ῖς ἔτεσι βεβαρημένη, ‘fa defenceless woman
weighted with many years” (Edd.), P Oxy VI. 93978
(iv/A.D.) ἡνίκα éBapetro τῇ νόσῳ. It becomes a formula in
108
|
Bapos
a group οἱ documents relating to taxation. P Giss I.4™
(A.D. 118) αὐτοί te βεβαρημένοι πολλῶι χρόνωι δημοσίοις
[- - - 7. 2. 67 (A.D. 117) αὐτὸς δὲ βαροῦμαι τῷ ἐκφορίῳ :
so 22. 6᾽.10. two documents in Archiv v. p. 245f., and
another in P ΕΥΪ II. 968, all with the same phraseology,
and dated about the same time. Similarly P Brem 735 (in
Chrest. I. p. 277) (¢. A.D. 117) ὅπως μὴ βαρηθῶσιν ἢ παρα-
πραχθῶσιν ot ἐνχώριοι ἢ συκοφαντηθῶσιν, Sy// 418% (A.D.
238) ἐὰν βαρούμεθα (needlessly emended -ώμεθα), φευξόμεθα
ἀπὸ τῶν οἰκείων (query olk(e)t@v 2) καὶ μεγίστην ζημίαν τὸ
ταμεῖον περιβληθήσεται. 74. 4225 (iv/A.D.) ὃ νομίζων βαρῖσθαι
δέει τοῦ δικαστοῦ. These illustrate the use in 1 Tim 515:
cf. also C7G 585315 (= OG/S 59515) as above. Other
examples of the verb from the inscriptions are Xazbe/
3354 θνήσκω] δ᾽ οὐχὶ ν[όσ]ῳ βεβαρημένος, 608° (ii/iii A.D.)
κεῖτε δ[ὴ)] γήρᾳ βεβαρηϊμέϊνος. In Ath. Pal. vii. 290 we
have πυμάτῳ βεβαρημένου ὕπνῳ: cf. Mt 26%, Lk g**. The
curious list of prognostications to be drawn from involun-
tary twitchings, P Ryl I. 28'4ff (iv/a.p.), has σφυρὸν
εὐώνυμον ἐὰν ἅληται ἐν κρίσει βαρη[θ]εὶς ἔσται καὶ ἐκφεύξε-
ται, ‘‘ifthe left ankle quiver he will be burdened with a trial,
and will be acquitted” (Ed.). This metaphorical usage, as
in 2 Cor 18, π΄, may be further illustrated from P Oxy III.
525° (early ii/A.D.) where, with reference to a voyage he was
undertaking, the writer complains—Kaé’ ἑκάστην ἡμέραν
Bapotpar δι᾽ αὐτὸν καὶ λείαν TO πράγματι καταξύομαι,
‘every day I am burdened on account of it and I am ex-
tremely worn out with the matter” (Edd.). Further instances
of the active are P Oxy VIII. 1159? (late iii/A.p.) ἵνα μὴ
βαρήσωῳ αὐτῷ ὀψωνίου, ‘that I may not trouble him about pro-
visions” (Ed.), and the late τό. I. 1268 (A.p. 572), where one
Stephanous undertakes βαρέσαι τὸ ἐμὸν ὄνομα, “to burden
herself,” with certain imposts hitherto paid by her father.
See also 26. X. 1224 Fr. 2 rectoll-® (uncanonical Gospel—
iv/A.D.) pe €Bapnoev, ‘‘overcame me,” where the editor
suggests φόβος or λύπη as a possible subject, as well as ὕπνος
(cf. the citation from the Azth. Pal. above).
Baovafas.
As against the popular etymology given in Ac 455, Deiss-
mann has shown on the evidence of certain inscriptions that
this proper name is Graecized from the Semitic 1222 -Ξ
“Son of Nebo”: see BS pp. 187 ff., 307 ff., Ζ ΤῊΣ vii.
(1906) p. 91 f. This derivation has been accepted by Dalman
Words, p. 40 f., and G. B. Gray Zxp7 x. p. 233 f.
βάρος.
BGU I. 159% ff (A.p.216) (= Chrest. I. p. 486) μετὰ δὲ
ταῦτα ἀναδο[θέντο]ς μου εἰς Sy[poo]([a]y λειτουργίαν Ba-
ρυτάτην οὖσαν ἀπέστ[η)]ν τῆς κώμης οὐ δυνόμενος ὑποστῆναι
τὸ βάρος τῆς λειτουργίας is a good example of the ordinary
use of this noun with the corresponding adjective: cf. P Oxy
VII. 10624 (ii/a-p.) εἰ δὲ τοῦτό σοι βάρος φέρει, ‘‘if it is
troublesome” (Ed.). A ‘* burden” of oppression is referred
to in Sy// 418% (A.D. 238) ἐπεὶ οὖν οὐκέτι δυνάμεθα φέρειν
τὰ βάρη, and one of taxation in P Giss I. 7° (A.D. 117) ἐπεὶ
οὖν ὃ κύριος ἡμῶν ᾿Αδριανὸς. . . ἐκούφισεν τῶν ἐνχωρίων
τὰ βάρη καθολικῶς διὰ προγράμματος, ἀξιῶ τοιούτου ὄντος
τοῦ βάρους κτὰ. It denotes responsibility in 26. 1918 (ii/A.D.)
ἀλλὰ ὡς [καὶ ὁ ἐϊνθάδε στρατηγὸς τοῖς ἄρχουσι ἐπιτίθησι
τὸ βάρος, καὶ σὺ τὸ αὐϊτὸ ποίει. In reference to moral
βαρύνω
faults (cf. Gal 65), see the Acts of the martyrdom of Christina,
PSI 277 (v/A.D.) (as amended _p. xi) βάρος πάσης ὀργῆς καὶ
ἀτίμ[ο]υ σπέρματος. The word is found in the astrologer
Vettius Valens, p. 2925 ἐν συνοχαῖς καὶ βάρεσι γίνονται ἢ
τραυμάτων περιπλοκαῖς : in the Index βάρος is rendered
molestia.
βαρύνω.
The replacement of this classical verb by βαρέω was pro-
gressive, as is seen in the fact that βαρύνω is common in
LXX, but never occurs in the NT according to WH, except
in its compound καταβαρύνω : the vernacular record of
Bapéw (7.7.) makes this very clear. For the older word cf.
P Tebt I. 238 (c. B.c. 119 or 114) καθ᾽ ὑπερβολὴν (cf.
2 Cor 18) βεβαρυμμένοι, ‘‘excessively vexed” (Edd.),
P Oxy II. 298% (i/A.p.) περὶ “Εἱρμοδώρου γράφε[ι]ς μοι λίαν
αὐτὸν βαρύνομαι, ‘‘you write to me about Hermodorus that
I am too severe with him” (Edd.), and OG7S 669° (i/a.D.)
μὴ βαρυνομένην καιναῖς καὶ ἀδίκοις εἰσπράξεσι, 7.18 ἵνα δὲ
μηδαμόθεν βαρύνηι τὰς πρὸς ἀλλήλους συναλλαγάς.
βαρύς.
See the first reference 5... βάρος and cf. P Tebt I. 52!
(c. B.C. 114) δι (1 διὰ τό) με ἐν βαρυϊτέϊρᾳ ἀρρωστίᾳ Kio [Par
“since I am seriously ill” (Edd.). In P Goodsp Cairo
151° (A.D. 362) B. = “‘ pregnant ”’—rhv μὲν Tanow βαρέαν
οὖσαν ἐκ τῶν πληγῶν αὐτῶν ἐξέτρωσεν (= -av) τὸ βρέφος, “to
Taesis who was pregnant they occasioned by their violence
the miscarriage of her child” (Ed.): see Archiz ili. p. 116
on the passage. For the adverb see P Lond 42” (B.c. 168)
(=I. p. 31) ἣ μήτηρ cov τυγχάνει βαρέως ἔχουσα.
βασανίξω.
P Oxy VI. 9ο3 (iv/a.p.) βασανιζόμενοι οὖν εἶπαν, ‘they
under torture said ’—of slaves. Cf. Audollent 14-°7 (Cnidus
tablet) μεγάλας βασάνους βασανιζομένα, and the impreca-
tory tablet 35° pera κυνῶν Bacavloarin Blissand Macalister,
Excavations tn Palestine (1902), p. 176. The verb also
occurs 267, in PSI I. 28, a magic tablet of iii/iv A.D. : another
late instance is P Lips Inv 2445 (in Crest. II. p. 81) (A.D.
462) καὶ παρε[κ]λήθην Kal ἐκλείσθην εἰς [τ]ὴν δη[μο]σ{ίαν]
εἰ Ἱρκτί ἣὴ]ν τῶν χρεῶν ἕνεκα καὶ πολλαί. .Jov, ὅπερ ἀπηγο-
ρ[ε]υμένον τοῖς νόμοις, ἐβασανίσθην. A compound may be
quoted from BGU IV. 1141” (B.c. 14), where ἐγὼι οὖν |
ἠρώτασα οὖν τὸν γέροντα is corrected above to ἐγβασανίσας
οὖν ἠρώτων κατ᾽ ἰδίαν. The curious imprecation in Wiinsch
AF no. 4 (iii/A.D.), where various infernal powers are
invoked to prevent a rival’s winning a horserace, has (ν. 5)
βασάνισον αὐτῶν τὴν διάνοιαν τὰς φρένας τὴν αἴσθησιν ἵνα
μὴ νοῶσιν τί π[ο]ιῶσιν.
βάσανος.
The original sense of ‘‘ touchstone,” ‘* test,” appears in
P Oxy I. 58” (a.p. 288), where provision is made that only
such persons are appointed to certain offices as are in a
position to stand the test—ot καὶ βασάνοις ὑποκείσονται.
In P Leid Wv8-%6f (ii/iii A.p.) λέγε: KAOte μοι, 6 χρηστὸς
ἐν βαζάνοις, βοήθησον ἐν ἀνάγκαις, ἐλεήμων ἐν ὥραις βιαίος
(1.6. -αις), πολοὶ (2. ¢. -ὺ) δυνάμενος ἐν κόσμῳ, ὁ κτίσας τὴν
ἀναγκὴ (καὶ) τιμωρίαν, καὶ τὴν βάσανον, Leemans renders
exploratio.
104
the palace of the satrap Saitaphernes.
For the derived sense, reference may be made |
βασιλεύς
to the fragment of a legal code of iii/B.c., Ῥ Lille 1. οῖ- 55,
where the judges are empowered to employ ‘‘torture” in
the case of slaves giving evidence, should it be found neces-
sary—tay δὲ δούλων τῶν μαρτυρησάντων, οἱ δικασταὶ τὴν
βάσανον ἐκ τῶν σωμάτων ποείσθωσαν, παρόντων τῶν
ἀντιδίκων, ἐὰμ. μὴ ἐκ τῶν τιθέντων δικαιωμάτων δύνωνται
κρίνειν. So in a rescript. of Augustus, Sy// 35613 (B.c. 6)
ἐξετάσαι προστάξας... διὰ βασάνων = guacrerc torments,
of slaves after the murder of their master. See also the new
uncanonical Gospel, P Oxy V. 840% κόλασιν ὑπομένουσιν
kal πολ[λ]ὴν βάσανον, where the editors strangely remark
that this use of β., as relating to punishment in the next
world, is not found in NT; but cf. Lk 16% 38. Vettius
Valens, p. 182}", has the phrase ψυχικὰς βασάνους : cf.
Ῥ. 201% ἐπὶ βασάνῳ καὶ ζημίᾳ Kal κινδύνῳ, and p. 21178
ὀδυνηρὰν ἐπάγρυπνον βάσανον.
βασιλεία.
As kingship or sovranty in the abstract is necessarily the
root meaning of this word, it is easy to see how the passage
into the concrete could either be on the lines of our domznzon
(cf. “four Sovereign and his dominions”), or follow the
outward and visible szex of royalty. All these three mean-
ings are fully illustrated from the inscriptions by Dittenberger
in the Index to OG/S, e.g. (1) 331% (ii/B.c.) ty ἔτει τῆς
ἐκείνου βασιλείας, (2) 248!° (ii/B.c.) μέχρι τῶν ὁρίων τῆς
ἰδίας βασιλείας, and (3) go (Rosetta Stone, B.c. 196) τὰς
τοῦ βασιλέως χρυσᾶς βασιλείας δέκα. It is possible that
some passages in the NT might gain in force if this last
meaning ‘‘a sign of royalty ” were substituted for ‘‘ royalty”
in the abstract—one might compare the line taken by the
Reyisers with ἐξουσία in 1 Cor 111%. But it may be doubted
whether the change can be made very plausible in auy case.
For B. in its original sense we may cite from the papyri
P Par 618 (B.C. 156) πάντας τοὺς ὑπὸ τὴν βασιλείαν δικαιο-
δοτεῖσθαι, P Tor I. rit (Bc. 114) τῶν μεγίστων βασι-
λέων ἀπολελυκότων τοὺς ὑπὸ τὴν βασιλείαν πάντας αἰτιῶν
πασῶν. For the sense ‘“‘reign” see P Oxy X. 12577
(iii/A.D.) ἐπὶ τοῦ (ἔτους) ἃ ἔτους τῆς εὐτυχαιστάτης ταύτης
βασιλείας. Deissmann AS, p. 361f., compares with τὴν
αἰώνιον βασιλείαν τοῦ κυρίου ἡμῶν Kal σωτῆρος (2 Pet 111)
the phrase ἐπὶ] τῆς τῶν κυρίων Ῥωμαίων αἰωνίου ἀρχῆς in
the decree of Stratonicea (C/G II. no. 27152, δ).
βασίλειος.
Syl/ 226% (iii/B.C.) πραθέντος τε τοῦ στόλου εἰς βασίλεια,
Dittenberger quotes
Boeckh as arguing from the absence of the article that β.
was here almost a proper name, as in Herod. iv. 20: 1).
however is not convinced that the reference is to the same
place. P Petr II. 23 (2)* shows βασίλειος qualifying
γραμματεύς, instead of the regular βασιλικός. In the magic
papyrus P Lond 46% (iv/a.D.) (=I. p. 79) βασίλιον is
used with a symbol which the editor understands as=
“ sceptre” : cf. Wisd 51° τὸ βασίλειον τῆς εὐπρεπείας, “' the
crown of royal dignity.”
βασιλεύς.
In a letter written not later than B.C. 334 the title of
βασιλεύς is adopted by Alexander the Great (Priene 1), and
it was a favourite designation of his successors in the Syrian
,
βασιλεύω
and Egyptian monarchies. In this way it became familiar
to the Jews of the Dispersion; and when found in the
Septuagint as the translation of their vernacular title would
be “instinct with present meaning and full of absorbing
associations,” as Hicks (C2 i. p. 7) has’ pointed ‘out? In
the NT it was transferred to the Roman Emperor (1 Tim 25,
1 Pet 215 17) in accordance with common usage, as borne out
by the inscriptions, e.g. 7G IIT. 12", 17°(time of Hadrian),
C/G 11. 2721" (time of the Antonines), and the other
examples cited by *Magie, p. 62. Similarly Deissmann
(LAE, p. 367 f.) brings forward evidence to show that the
full title βασιλεὺς βασιλέων (as Rev 1715, 197%) was again
“ΕἼ very early Eastern history a decoration of actual great
monarchs and also a divine title.” The former has of course
as its most obvious example the title of the Persian Kings,
as at Behistan— y;ayadiya xfayabiyanam: cf. the verbal
phrase in the next article. For the latter, cf. the occult
document Ρ Leid W+1¥- § (ii/iii A.p.) ἐπικαλοῦμαί σε, βασιλεῦ
βασιλέων, τύραννε τυράννων, ἔνδοξο ἐνδοξοτάτων, δαίμων
ϑαιμώνων, ἄλκιμε ἀλκιμωτάτων, ἅγιε ἁγίων. The similarity
and at the same time contrast in the Christian usage would
thus be full of significance to the Early Church, as in the
case of the title κύριος (7.v.). On OG/S 351 (iii/B.c.)
βασίλισσαν Φιλωτέραν βασιλέως ΤΤτολεμαίου (sc. 11, Phila-
delphus), Dittenberger (p. 648) contests Strack’s attempt to
claim βασιλεύς as well as βασίλισσα as a term applicable
to non-regnant members of a royal family: he notes that
there is all the difference between βασιλεύς and its feminine.
Wilcken Archiv iii. p. 319 supports him, and notes inscrip-
tions where βασιλεύς is promptly dropped when a mere
H.R.H. is named after the king and his consort. He also
commends Dittenberger’s remark that Augustus and Augusta
had the same difference after Domitian’s time.
βασιλεύω.
A good example of the ingressive aorist is afforded by the
new Agraphon as restored by the editors—P Oxy IV. 654°
θαμ]βηθεὶς βασιλεύσει καῇ βασιλεύσας ἀναπα]ήσεται, ““ as-
tonished he shall reach the Kingdom, and having reached
the Kingdom he shall rest”: see /0/eg. p. 130. The verb
is used to render the Persian title (see under βασιλεύς) in
P Sa‘id Khan 1 (a)! (B.c. 88) βασιλεύοντος βασιλέων
Ἀρσάκου : 1 (4)! and 2! (B.c. 22-1) have the same formula.
CPHerm 1254.% (a.p. 260-8) διατρίβοντός colv] ἐπὶ τῆς
βασιλευούσης Ῥώμης supplies an illustration for Rev 187,
For the relation of the Pauline conception of ‘‘ the saint as
king” (Rom 517, 2 Tim 215) to the Greek philosophic ideal,
see Ramsay 7eaching, p. 157 ff.
βασιλικός
is exceedingly common, but we may note P Petr III. 315
(B.C. 240) πορευομένου ἐπὶ τῆς βασιλικῆς ὁδοῦ as coeval with
the almost identical phrase of the LXX in Num 20!7. This
phrase at a later time was used to render wa γέρας, a
Roman road built by the Emperor: see Ramsay CRE,
p- 32ff-, where a Latin inser. from Pisidia brings the
original back to the time of Augustus. The adj. is applied
to the revenue in P Petr III. 261° ὁ πράκτωρ ὃ ἐπὶ τῶν
βασιλικιῶὴν προσόδων τεταγμένος, ‘the officer appointed
to collect the royal revenues”; Chrves¢. I. 198}* (B.c. 240)
τῶι ἐμ Βουβάστωι βασιλικῶι θησαυρῶι. In a papyrus of
105
βασίλισσα
the latter half of ii/A.p., edited by Comparetti in AZ¢/. Nicole,
Ρ- 57 ff, we find * 2 βασιλικῷ ᾿Οξυρυγχείτου. The editor
remarks (p. 67) that in the absence of the Strategus his func-
tions were fulfilled by his deputy, the βασιλικὸς γραμματεύς.
So P Oxy IX.) 12198 (iii/a.p.) “Am[(ova τὸν τοῦ
TIpocwrre(rov βασιλικόν, ** A. the basilicogrammateus of the
Prosopite nome ” (Ed.): the addressee, another Apion, held
the same office in the Letopolite nome—cf. 1.2° βασιλικ(ῷ)
yp(apparet). If we might apply the Egyptian analogy, we
might assume that γραμματεύς should similarly be supplied
in Jn 48; but the tts raises a difficulty. Tor the full title
cf. Chrest. I. 224 (ini/B.c.), where a man registers his house
πρὸς Καλλικράτην τὸν οἰκονόμον καὶ ᾿Ιμούθην τὸν βασιλικὸν
γραμματέα, εἴς. In Chres?. I. 308, an ostracon of ii/B.c.,
a certain Psenchousis, apparently a clerk in the office of
the royal οἰκονόμος, pays 2000 dr. into the bank ἀπὸ τιμῆς
ὀθονίων βασιλικῶν tod Aa (ἔτους) : linen was ἃ royal
monopoly. There was in the imperial period a B. τραπεζίτης,
as at Heptacomia in P Giss I. 50}: 15 (A.p. 118-9). We
need not illustrate such a word more fully, but we might
quote Sy// 8465: (B.c. 197-6) ἐπὶ τοῖσδε ἀπέδοτο Aapéas
6 παρὰ τοῦ βασιλέως ᾿Αττάλου ὁ ἐπὶ τῶν ἔργων τῶν
βασιλικῶν ᾿Αρτεμιδώραν τὰν βασιλικὰν παιδίσκαν τῶι
᾿Απόλλωνι τῶι ΤΠυθίωι for freedom. On νόμος βασιλικός
in Jas 25 Deissmann refers to a heading probably added in
the time of Trajan'to an inscription at Pergamum containing
the law of astynomy—rdv βασιλικὸν νόμον ἐκ τῶν ἰδίων
ἀνέθηκεν, “he set up the royal law out of his own means.”
This designation of the law as ‘‘royal,”” because made by
one of the kings of Pergamum, points, he thinks, to a
similar reference in the first place to the ovzgz of the law
in the James passage (see ZAZ, p. 367, n.$). Grimm notes
that the phrase is applied to τὸ ὀρθόν in Plato.
βασίλισσα.
This characteristic Kow7 form was borrowed by Attic from
B.C. 307 down: see Meisterhans Gy. p. 1or, and cf. Thumb
Dial. p. 380. The suffix was probably of Macedonian
origin, and therefore not Greek at all (Brugmann-Thumb
Gr. p. 214, where references are given to literature on the
subject : add Glaser, De rutione, p. 18). It was the regular
term for the wife of the ruling sovereign: see, 6. g- P Petr
I. 1983 (B.C. 225) βασιλέα Πτολεμαῖον. . . καὶ βασίλισσαν
Βερενίκην, P Eleph 2310(B.c. 223) ὀμνύῳ βασιλέα ΤἸΤτολεμαῖον
... καὶ βασίλισσαν Βερενίκην. P Par 38! (B.C. 160) βασιλεῖ
Πτολεμαίῳ καὶ βασιλίσσῃ [Κλεοπάτρᾳ τῇ ἀδελφῇ. and
P Grenf II. 152 (B.c. 139). In .Sy/Z we find it in 183°
(end of iv/B.c.) of the wife of Demetrius Poliorcetes, and
in five inscrr. of iii/B-c. In OG/S 351 (8.0. 285-47)
βασίλισσαν Pidwrépay, the title is given to the unmarried
sister of King Ptolemy II, a proof, according to Wilcken
(Archiv ii. p. 541), that amongst the Ptolemies the title was
from the beginning purely titular. A similar inscription from
Schedia (east of Alexandria), belonging to the reign of
Ptolemy III., has the further interest that it contains the
earliest known reference to a Jewish proseucha in Upper
Egypt—t]mép βασιλέως Πτολεμαίου καὶ βασιλίσσης Bepe-
νίκης ἀδελφῆς καὶ γυναικὸς καὶ τῶν τέκνων τὴν προσευχὴν
οἱ Ιουδαῖοι : see Archiv ii. p. 541 with Wilcken’s note. It
should be noted, however, that προσευχήν here may simply
= ‘‘ prayer,” answering to the heathen τὸ προσκύνημα
βάσις
βάσις.
The word is common in the inscriptions for the ‘base ἢ
of a statue, e.g. OG/S 7058 (ii/A.p.) τὸν ἀνδριάντα σὺν
τῆι βάσει ἀνέθηκε, A/agn 02}. 17 τὸ] δὲ ψήφισμα τόδε
ἀναγραφῆναι εἰς τὴμ βάσιν τῆς εἰκόνος THs’ Α[πο]λλοφάνου,
See also P Lond 755 verso® (iv/a.p.) (= III. p- 222) β]άσις
kal κεφαλίδες, ““base mouldings and capitals” of pillars, P
Grenf I. 141° (B.C. 150. or 139) βάσιν λυχνί(ου), Sy// 540193
(B.C, 175-1) ἐργᾶται (sc. a builder contracting for a temple)
τῶν λίθων πάντων τὰς βάσεις ὀρθάς, ἀστραβεῖς, ἀρραγεῖς
κτλ, 7/18! τῶν λίθων πάντων τοὺς ἁρμοὺς καί τ[ὰς βά]σεις,
588787 (c. B.C. 180) λαμπὰς χαλκῆ ἐπὶ βάσεως, etc. The
medical use of B. = ‘‘ foot” in Ac 37 is illustrated by Hobart,
Medical Language of St Luke, p. 34f. It may have this
meaning in the great magical papyrus, P Lond 121518
(ili/A.D.) (=I. p. 101) παρέστω cor τοῖς δυσὶ βάσεσιν
σκιαθι. Its geometrical meaning, as the ‘‘base” of a
triangle, appears with fragmentary context in P Brit Mus
372° (ii/A.p.), printed in P Tebt IT. Ῥ- 339ff., a land
survey.
βασκαίνω.
The popular belief in the power of the evil eye (cf.
Deut 28°, Sir 14% 8), underlying the Pauline metaphor
in Gal 33, is well illustrated by the common formulas in
closing greetings, e.g. P Oxy II. 29212 (c. a.p. 25)
(= Selections, p. 38) mpd δὲ πάντων ὑγιάνειν (= -alverv)
σε εὔχ[ο]μαι ἀβασκάντως τὰ ἄριστα πράττων, ‘but above
all I pray that you may be in health unharmed by the evil
Cf. the opening salutation in BGU ΠῚ.
811% (between a.p. 98 and 103) πρὼ (7. ε. πρὸ) μὲν πάντων
ἀναγκαῖον δι᾽ ἐπιστολῆς] σε ἀσπάσεσθαι καὶ τὰ ἀβάσκαντα
[δ]οῦ[ν]αι. For the subst. βασκανία (as Wisd 412) cf. the
new compound προβασκανία in the vi/A.p. Christian amulet
edited by Wilcken Archiv 1. p- 431 ff. (= Selections,
Ρ- 132ff)—7™ ὅπως διώξῃς ἀπ᾽ ἐμοῦ τοῦ δούλου cov τὸν
δαίμονα προβασκανίας, “that thou mayst drive from me
thy servant the demon of witchcraft.” The adj. βάσκανος
is found in Vettius Valens, pp. 22, 358°, and in Jos PE i. 2231
(Minns, p. 644) ὑπὸ τοῦ βασκάνου δαίμονος ἀφῃρέθη. The
relation of the word to the certainly identical Lat. Sascinum
is accounted for by the consideration that a word of magic
was likely to be borrowed by Greek from Thracian or
Illyrian, where original 64 (Lat. /) passed into ὁ : see Walde
Lat. etym. Worterbuch, s.v.
βαστάζω.
The meaning //¢ occurs in P Ryl 11. 815 (c. a.p. 104),
where the θύραι of sluices (apparently) ἐφ᾽] ὅσον οἱ
κατασπορεῖς ἤθελον ἐβαστάχθησαν, ‘as much as the in-
spectors of sowing wished” (Edd.). Carry, in the figurative
sense = endure, appears in a formula about taxation, as
P Brem ® (a.p. 117) (= Chres¢. 1. p- 415) ἐπεὶ οὖν αὗται οὐ
βαστάζουσι τοσοῦτο τέλεσμα : so in P Ryl II. 968 and the
other contemporary papers named in the introduction there.
Note here Epict. i. 3. 2 οὐδείς σου τὴν ὀφρὺν βαστάσει,
“ΜΠ endure your cheek” (!) (Hort says this is *‘ the only
106
βαστάζω
known passage at all approaching” Rev 2%.) Nearer the
literal sense, and illustrating distantly Ac 9", is P Oxy X.
1242117, an interesting document of early iii/A.p., where
Trajan is said to have granted an audience to rival Greek
and Jewish emissaries from Alexandria, ἕκαστοι βαστάζοντες
τοὺς ἰδίους θεούς. To the same heading may be referred
its use in Gal 617, for which Deissmann (AS, p. 352 ff.)
refers to a bilingual (Memotic and Greek) papyrus of
iii/A.D. now in the Leiden Museum. The papyrus con-
tains a spell in which the words occur βαστάζω τὴν
ταφὴν τοῦ ᾿Οσίρεως . . . ἐάν μοι ὁ δεῖνα κόπους παράσχῃ,
προσ(τ)ρέψω αὐτὴν αὐτῷ, “1 carry the corpse of Osiris. . .
should so-and-so trouble me, I shall use it against him.”
Just, that is, as the βαστάζειν of a particular amulet
associated with the god acts as a charm against the
κόπους παρέχειν of an adversary, so the Apostle finds
himself protected against similar attacks by ‘‘ bearing ” the
στίγματα Ἰησοῦ. From carvy is developed carry away,
which is the commonest meaning. Thus Cagnat IV. 446, an
inscr. of Roman age, where the Pergamene demos honour
C. Julius Maximus σημείων ἀβαστάκτωι, “ornatus insigni
“quod tolli non poterat,’ fortasse purpura perpetua” (Ed.).
So very often in papyri. P Fay 1225 (c. a.p. 100) ἐά[σ]ας
αὐτὸν βαστάξαι ἀρτάβας εἴκοσι ὀκτώ, ‘allowing him to
carry off 28 artabae.” Ρ Ryl II. 168! (a.p. 120) βαστάξεις
ἐκ τῆς κοινῆς ἅλωι πάντα, ‘you shall carry it all from the
common threshing-floor” (Edd.): cf. P Thead 5% (,.p.
338). Similarly P Oxy IIT. 507° (a.p. 169) ὅνπερ χόρτον
οὐκ ἐξέσται μοι βαστάξαι οὐδὲ πωλεῖν οὐδὲ ὑποτίθεσθαι, ‘it
shall not be lawful for me to remove or sell or pledge this
hay ” (Edd.), 74. 5224 (ii/A.p.) φορέτρο(υ) (πυροῦ) (ἀρταβῶν)
poa βασταχθίεισῶν), ‘carriage of 171 artabae of wheat
transported” (Edd.). With personal object, P Amh II.
77° (A.D. 139) ἀμφότεροι βίᾳ βασίτ]άξαντές pe εἰσήνεγκαν
els τὸ λογ[ιἸστήριον τοῦ ἐπιτρόπου τῶν οὐσιῶν, “taking me
up by force they together carried me to the counting-house
of the superintendent of the domains” (Edd.). This is of
course capable of meaning, in contrast to the use named
later, a perfectly legitimate action: cf. P Iand 91° (ii/a.p.)
σ]ὺ οὖν βάσταξε (sc.-at) λυπὸν ὃ ἂν ervo[y ἢ] τῆς κρίσεως,
“δῖα autem tolle porro, quaecumque causa est iudicii” (Ed.).
The firmly established vernacular use determines the meaning
of Mt 311 as ‘* whose sandals I am not worthy to éake of”:
the phrase is an excellent example of Mt’s skilful abbrevia-
tion, for one word fully expresses all that Mk 17 tells us in
four. Citations multiply for the meaning ‘*pilfer,” as in
Jn 128, especially in papyri of ii/A.D.—P Tebt II. 3307
(ii/A.D.) εὗρον τὴν οἰκίαν μου σεσυλημένην Te καὶ πάντα τὰ
ἔνδον ἀποκείμενα βεβασταγμ[έϊνα, 20. 3312 (c. A.D. 131)
ἐβ]άσταξαν ὅσα κιθῶνα καὶ ἱμ[ά]τιον λευκά : Loth petitions
to the strategus complaining of robbery.
In MGr the verb has added a new intransitive mean-
see Thumb Hazdbook, p. 322,
Abbott Songs, p. 261. The flexion of the verb differs
curiously in the papyri and in NT. In the former the
guttural forms, ἐβάσταξα, etc., prevail almost without
variant, as will be seen from our quotations, and from the
list in the editor’s note to P Hamb I. 10'%, In MGr the
aorist is ἐβάσταξα. It will be noticed that our citations are
later than NT: the verb does not seem to have entered the
etc.
ing, ‘wait, hold out”:
βᾶτος
vernacular in Egypt during the Ptolemaic period. In that
case the late guttural flexion would be an analogy product
(cf. the double forms from ἁρπάζω, etc.), confined at first to
a limited area. Except in Rev 2% βαστάξαι P τ 38 81,
ἐβάσταξας Jn 20° W, and Lk 114° δυσβάστακτα, the NT has
only the dental forms, as in older Greek from Homer down.
We can only support these in Egyptian vernacular from
BGU I. 19532 (A.p. 161) ἐβάσίτ]ασεν, P Leid V 7 1.55. (Π 1]
A.D.) βαστάσας, and P Flor I. 597 (iii/a..) ἐβάστασεν.
βάτος (1)
in the sense of ‘“‘bush” is feminine in Lk 2057, Ac 73°,
but masculine in Mk 1228 in accordance with the LXX
usage (Exod 324, Deut 335), which Thackeray (Gr i.
p. 145) describes as apparently ‘‘ vulgar and Ilellenistic.”
See, however, Moeris p. 99, who regards ἢ B. as ἑλληνικῶς,
and ὁ B. as ἀττικῶς. The only passage we can cite,
P Lond 1214 (iii/A.p.) (=I. p. 99) θὲς ὑπὲρ βάτον, throws
no light on the gender: since the context is a φίλτρον
κάλλιστον, in which kind of literature ‘‘meaning is no
great matter,” βάτον may as well be a Hebrew measure
as a bramble-bush. H. A. A. Kennedy (Sozrces of NT
Greek, p. 78) includes βάτος in a list of Biblical words for
which Aristophanes is practically the only earlier authority.
But we must remember Homer (Od. 247°). Kaibel has
two epitaphs from Italy of the imperial age: 546° οὐ βάτοι,
οὐ τρίβολοι τὸν ἐμὸν τάφον ἀμφὶς ἔχουσιν, and 5485 ἄνθεα
πολλὰ γένοιτο νεοδμήτῳ ἐπὶ τύμβῳ, μὴ βάτος αὐχμηρή, μὴ
κακὸν αἰγίπυρον.
βάτος (2).
This Hebrew loanword (M3) is rather strangely trans-
literated βάδος in Hesychius, who implies that this was com-
moner than βάτος : perhaps the fact that § was now generally
spirantised (like δὰ in dathe) made it seem nearer than τ
to the Hebrew letter. See Tischendorf on Lk 16°: to
NLX, which spell with δι must now be added W.
βάτραχος.
The γλῶττα βατράχου forms an ingredient in the 4th
century magical charm P Lond 467% (iv/a.D.) (= I. p. 74).
The Ionic form βάθρακος appears twice in 20. 1245] Ὁ
(iv/v A.p.) (=I. p. 122), and survives in MGr βάθρακας.
βαττολογέω.
In D this word is βλαττολογέω, the form of which
suggests an approximation towards the Latin 6/afero—
[query cf. provincial English é/e¢her, with same mean-
ing, both starting from *y/afero]. The Latin text (α) has
not the word, so that if Latin influence is recognizable here
it must lie somewhere in the complex history of the Bezan
text itself. Βαττολογέω may be by haplology for βατταλο-
λογέω, in which some connexion may be suspected with
Βάτταλος on the one side, the nickname of Demosthenes,
and Aramaic /a/¢a/ (“ leer, nichtig,” says Wellhausen on Mt
67) on the other. Whether Greek or Aramaic, or neither, is
the borrower, we must not stay to ask. If the great orator
was thus nicknamed because of the torrent of words at his
command, which made envious rivals call him ‘‘the
gabbler, it will fit his case better than the highly im-
107
|
βέβαιος
probable ‘‘ stammering” connexion, and will suit the ἐν τῇ
πολυλογίᾳ by which the verb is explained in Mt 67. (See
Holden on Plutarch’s Demosthenes, ch. iv.)
βδέλλιον,
which figures twice in the Pentateuch according to Aquila,
Symmachus and Theodotion, appears doubtfully in P Oxy
VIII. 11425 (late iii/A.p.), where Ilunt conjectures it for
βρέλλιον because in Galenas in the papyrus it stands next to
ὄνυξ: he renders ‘‘sweet gum (Ὁ). . ., onyx-shell.” The
form βδέλλη occurs in P Lond 12149 (iii/a.b.) (= I. p. 98)
ἵμύρνα βδέλλης.
βδέλυγμα
is “ἃ bibl. and eccl. word” in Grimm, and we are not
able to challenge its right to a place in this greatly reduced
But it is almost as much a part of the verb as
βδελυκτός, which likewise independent status on
Grimm’s page. The verb having appealed to the LXX
translators as an excellent rendering of JYM and other
Hebrew verbs, it was inevitable that when a derived noun
category.
has
was wanted the regular formation should have been adopted
or coined. Probably any Greek writer who wanted to
express the idea of τὸ ἐβδελυγμένον would have done the
same without hesitation.
βδελύσσομαι.
Phrynichus (ed. Lobeck), p.
Attic as compared with the vulgar σικχαίνομαι (MGr
226, extols this word as
σιχαίνομαι), but it is by no means confined to Attic writers,
as Nageli (p. 15) has pointed out: cf. Thumb Fe//en. p. So.
Pelagia-Legenden, p. 9° μὴ βδελύξῃ pe τὴν ῥερυπωμένην
ἀλλὰ κάθαρόν pe ἐν τῇ κολυμβήθρᾳ Tod ἁγιάσματος.
βέβαιος.
Deissmann (8S, p. τος ἢ.) has shown very fully how
much force the technical use of this word and its cognates
to denote legally guaranteed security adds to their occurrence
in the NT. Thus with the use of this adjective in Rom 415,
2 Cor 17, we may compare P Amh II. 8574 (a.p. 78) where,
in an application for a lease, provision is made that if no
objection is raised ‘‘the lease may remain guaranteed to us
for the period of five years without change ’—pévye ἡμῖν ἡ
μίσθωσις βεβαία ἐπὶ τὸν πενταετ[ἢ] χρόνον ἀμεθεστάτους
(Δ -οις). Ρ Strass I. 2253. (iii/A.p.) ἔχειν tld] βέβαιον
τοὺς κατασχόντας, ‘that those who have obtained possession
may be secured in it,” P Oxy IX. 120079 (A.D. 266) ἔτι
τε kal παρέξομαί σοι βέβαια διὰ παντὸς ἀπὸ πάντων πάσῃ
βεβαιώσει, ‘and I will further guarantee the property
always against all claims with every guarantee” (Ed.),
BGU IV. 1116%4 (B.C. 13) ποιοῦντος δὲ αὐτοῦ ἕκαστα
ἀκολ(ούθως) καὶ τὴ(ν) ᾿Αντω(νίαν) Φιλη(μάτιον) βεβαίαν
αὐτῷ παρέχεσθαι τὴ(ν) μίσθω(σιν), 26. 1127}5 (B.c. 18)
παρέχεσθαι τὴν παραχώρησιν βεβαίαν. So from inscrr.
OGIS 6693" (i/A.D.) ὧν βεβαίαν δεῖ τὴν πρωτοπραξίαν
φυλάσσειν. It will be noticed that ἔχω and παρέχομαι
tend to associate with the adjective: cf. Heb 34, 619,
2 Pet 11% We need not multiply citations for a common
word, unless we should give an instance with the negative :
P Tor I. 110 (p.c. 116) (= Chrest. II. p. 32) αἰσθομένη
ὡς οὐθὲν εἶχεν βέβαιον.
βεβαιίω
βεβαιόω.
The verb is very common in the juristic sense noted under
βέβαιος : see e.g. P Petr IIT. 74(a)* βεβαιώσω σοι, ‘I shall
give you a guarantee,” P Amh 11. 9519 (A.p. 109) ἐὰν δὲ
ἐϊπέλθ[ω ἢ μὴ β]εβα[ιώσω, ἥ τ᾽ ἔφο]δος [ἄκυρος ἔ]στ[ω, “ if
I make a claim or fail to- guarantee the sale, the claim shall
be invalid” (Edd.), P Fay 9219 (a.p. 126) βεβαιώσιν πά[σ]ῃ
βεβαιώσι, ‘will guarantee the sale with every guarantee.”
Note also the recurrent formula in which a vendor promises
βεβαιοῦν καὶ πάντα τὸν ἐπελευσόμενον ἀποστήσειν παρα-
χρῆμα τοῖς ἰδίοις δαπανήμασιν : so BGU IV. 113125
(B.C. 13) etc. Hence it is that Paul, associating B. with
another legal term ἀρραβών (see ».v.), the guaranteeing the
delivery of something of which the earnest has already been
paid, can describe the relation of God to believers in
2 Cor rf; Deissmann BS, p. 230, quotes BGU II. 44618
(A.D. 158-9) (= Chrest. II. p. 295) στερίκεθαι (2. ἐ. στε-
ρίσκεσθαι) αὐτὸν τοῦ ἀραβῶνος, ἔτι δὲ kal βεβαιώσιν (fut.
inf.) αὐτὴν Σωτηρίαν τὰ κατὰ ταύτην τὴν ὁμολογίαν πάσῃ
βεβαιώσει. For the possibly weaker sense of ‘* accomplish,”
“fulfil” in Rom 158 Roufhac (p. 48) cites rene 123°,
where a magistrate, having promised on entering on office to
make a distribution of beef, ἐβεβαίωσεν δὲ τὴν ἐπαγγελίαν
παραστήϊσ]ας μὲν τοῖς ἐντεμενίοις θεοῖς τὴν θυσίαν, “" ful-
filled his promise by making a sacrifice to the gods (and
distributing the flesh to those entered on the list).” Cf.
BGU IV. 107318 (A.D. 275) (= Chrest. Il. p. 219) καὶ κατὰ
τὰ εἰθισμένα προσκυνήσαντες τὰ δεῖα (/. θεῖα) ἔτι μᾶλλον
ταῦτα αὐτῷ ἐβεβαιώσαμεν. Another instance of a less
technical use is in P Oxy VIII. rr1g}7 (A.D. 254) διαδεξάμενοι
τὴν βασιλείαν τὴν ὑπάρχουσ]αν ἡμεῖν καὶ ἐν τούτου ἄδιαν
ἐ[βεβ]ᾳίωσαν πολλάκις, ‘‘[Hadrian’s] successors on the
throne often confirmed our immunity in this respect ” (Ed.).
βεβαίωσις.
To the use of this word in P Fay 9
βεβαιόω we may add P Giss I. 511° (a.b. 202) βέβαιον διὰ
[παντὸς ἀπὸ πάντων πάσ]ῃ βεβαιώσει, PSI 1. 7017 (Λ.}..
216-7) βεβαιώσῳ σοι τὴν πρᾶσιν πάσῃ βεβαιώσει. For
πάσῃ βεβαιώσι καὶ ἀπὸ δημοσίων ἃ5 denoting that the object
sold is guaranteed as owing nothing to the fiscal authorities,
see BGU I. 15378 (A.D. 152). Deissmann 4S, p. 104 ff., has
an interesting exposition showing how the technical term eis
βεβαίωσιν, the antithesis of εἰς ἀθέτησιν, was adopted by the
LXX from legal phraseology in Lev 25°%, not to render
nnd exactly, but to give the general sense, ‘‘ the ground
219 already cited s.z.
belongs to Yahweh—therefore it may not be sold adbsolete/y,”
by a legally defined sale. So again in Heb 61 *‘ for a legal
guarantee.” He cites P Par 6211.8 (ii/B.C.) . . οτοι eis τὴν
βεβαίωσιν ὑποθήκας [ . . ., and shows that it survived even
till A.D. 600. ‘Lhe forensic flavour of the word is noted as
still discernible in Phil 17—‘‘ this defence before the court will
be at the same time an ezctio or convictio of the Gospel.”
The papyri discovered since Deissmann’s pioneer work was
published support with numerous examples his thesis that
the word must always be read with the technical sense in
mind. It is worth noting that Vettius Valens, p. 258, has
ἀγαθῶν βεβαίωσιν next to εἰσποίησιν and in close company
with other legal terms, as well as more general ones.
The subst. βεβαιωτής is common in such conjunctions as
108
βελτίων
P Amh II. 5128 (sale of a house—n.c. 88) προπωλητὴς καὶ
βεβαιωτὴ[ 9] τῶν κατὰ τὴν ὠνὴν ταύτην πάντων ἸΙετεῆσις ὁ
ἀποδόμενος, ‘the negotiator and guarantor of the sale in all
respects is the vendor Peteésis” (Edd.). For the form
βεβαιώτρια see Mayser Gr. p. 444.
βέβηλος.
Syll 255 (ii/ A.D.) χώραν [σἸκαπανεύειν βέβηλον ἐϊ πέϊτασσες
—the famous ‘ Gadatas’ inscr., translated from a rescript of
Darius I. ‘The derived verb is of late formation, no earlier
authority than LXX being quotable. The adj. was an old
term. techn. of religion, and not a word of the vernacular :
the LXX translators needed it, and may well have equipped
it with a regularly formed verb.
βελόνη.
This medical term for the needle used in surgical operations
(see Hobart, Meatcal Language of St Luke, p. 61) is substi-
tuted by Luke for ῥαφίς in Lk 1825, but does not occur
elsewhere in Bibl. Grk. See for its more general use the
magic papyrus P Lond 12144? (iii/A.p.) (= I. p. 98) χαλκῷ
βελόνῃ ἀκεφάλῳο: MGr βελόνι.
βέλος.
For this NT Gar. εἰρ. (Eph 615) cf. 7G VII. 1158 βέλος
πικρὸν ἐνῆκε πλευραῖς. The word is claimed by van Her-
werden as Ionic and poetic: one occurrence in Plato and
one in Xenophon (the pioneer of the Kowy) are the only
classical prose citations in LS§. From inscrr. we may quote
Syl 221% (B.C. 247-23) βέλη kal καταπάλταϊς, 2b. 52237
(iii/B.c.) καταπάλτην ... καὶ βέλη τριακόσια, 2). S037
(iii/B.C.) where it refers to a spear just mentioned. The first
two passages suggest a special sense rather than the general :
cf. Polybius xi. 11. 3 ζεύγη πλῆθος ὀργάνων καὶ βελῶν κομί-
ἵοντα καταπελτικῶν. The catapult would naturally be used
if missiles wrapped with blazing tow were to be hurled, and
this would suit τὰ βέλη τὰ πεπυρωμένα in Eph Zc. A late
letter, PSI III. 2389 (vi/vii A.p.), mentions one Zenobius
as a maker of munitions, βελοποιός.
| βελτίων.
For the elative comparative in Acts τοῦδ Τὴ βέλτιον
ἐφίστασθε cf. Magy 105° (ii/A.b.) βέλτιον ὑπελάβομεν
γράψαι ὑμῖν. See also P Tebt I. 278° (n.c. 113) aie δέ
Tivos ἐπὶ τὸ βέλτιον προσεπινοουμένου, ‘ by the continual
invention of further improvements ” (Edd.), and P Oxy VIII.
1148? (a question to the oracle—i/A.p.) ef [? εἰ introducing
direct question, as in NT] βέλτειόν ἐστιν κτὰ. A locution
with B. may be noted from BGU IV. ro86ii. 2 (a,b. 160 or
183 or 215) τὴν] δὲ πο[λ]ειτίαν ἐπὶ τὸ βέλτιον καὶ εὐτ[υἸχ[έ-
στερον . . . Note also P Leid W%iv-19 (ii/iii_ ΧΑ...) βέλτιον
δὲ ποιεῖ ἐὰν kTA.—this is ordinary comparative. Vor the
superlative, which happens not to occur in NT, cf. P Magd
29¢ (B.C. 117) ἐγλεξάμενος τὸν βέλτιστον τόπον καὶ ἐξώτατον,
P Fay 125 (c. B.C. 103) Tov... οὐ ἀπὸ τοῦ βελτίστου
ἀναστρεφομένων, ‘of the less reputable class” (Edd.),
P Ryl 11. 1561} (i/a.D.) . . .] ἀπὸ τοῦ βελτίστου yeyevy-
μέν[ου, Sy// 278? (ii/B.C.) οἱ οὐκ ἀπὸ τοῦ βελτίστου εἰωθότες
ἀναστρέφεσθαι : the phrase looks like a cant term for the
masses current among the classes. Deissmann 4S, p. 93,
Βερνίκη
says that (οὐκ) ἀπὸ τοῦ B. in 2 Macc]14°° [“came not of
good,” RV] can be paralleled with ‘‘many examp'es” in
the Inscrr. and in Dionys. Hal. and Plutarch. “Tt may be
noted further that we have ἀγροικότερον ἐσχηκότα in the
preceding clause, which suggests that here Judas Maecabaeus
is observing Nicanor’s ‘‘écorésh” rudeness towards him,
οὐκ a. τ. B. having the same nuance as in the papyri and
inser. just quoted." The survival of an old use of βέλτιστε
in address may be observed in BGU IV. 1140*(B.c. 4), where
ἡἠγεμὼ(ν) βέλτιστε is corrected into μέγιστε, probably because
the former was too familiar, as its use in Plato would suggest.
The rare form βέλτατα :s found P Petr IT. 9(3)? (b.c. 241-39)
τὰ [β]έλτατα πληρώματα. The verb βελτιόω occurs in the
vi/A.b. P Lond το 455 (= III. p. 255) φιλοκαλεῖν καὶ
βελτιοῦν : cf. Sy// 4185 (A.D. 238) ἐν τοῖς εὐτυχεστάτοις
σοῦ καιροῖς κατοικεῖσθαι καὶ βελτιοῦσθαι τὰς κώμας.
Μερνίκη.
This form, for the more usual Βερενίκη, is read by Wilcken
(Add. εἰ Corr. p. xi) in P Petr 111. r* (B.c. 236) μητρ[ὸς
θ]εῶν Βερνείκης. Mayser Gr. p. 146 compares also Βερνι-
κίω(νι) in P Tebt I. 120! (p.c. 97 or 64). Add.P Tebt Il.
40714 (A.D. 199) Βερνίκῃ Διδύμον γυναικί μου χαίρειν, and
for the full form Prefsigke 307 (Ptolemaic) βασίλισ]σα
Βερενίκη, 24. 438 (do.) Λίβυς Διονυσίον Νειλεὺς καὶ Bepe-
νίκη ἢ γυνή, P Grenf I. 245 (B.c. 146-17) Βερενείκης
εὐεργετίδίος. The shortened form is a good example of a
phonetic principle working in Kowy Greek, discovered by
Kretschmer, by which an unaccented vowel tends to fall out
after a liquid or nasal if the same vowel occurred in the
neighbouring syllable (σκόρδον for σκόροδον, etc.).
βῆμα.
The collocation βῆμα ποδός (Ac 7°, from Dt 2°) is found in
Preisigke 42842! (A.D. 207) οὐλ(ὴ) βήματι ποδὸς δεξιοῦ : this
of course is not a measure as in Ac /.c. but literal. On Sy//
763: ᾿Απατούριος Διοδώρου Μιλήσιος τὰ βήματα ἀνέθηκεν
Ἴσιδι Δικαιοσύνηι Dittenberger notes that two footprints
are carved in the stone, asin other monuments intended to
commemorate the safe accomplishment of a journey to the
shrine. Most commonly in inserr. 8. = dases- so Syl/ 583°
(2i/A.D.) καὶ ἔστιν αὐτὸς ὁ θεὸς ἐπὶ βήματος pappaplvov καὶ
ἡ παρακειμένη τῷ θεῷ τράπεζα λίθου Λεσβίου, of Apollo:
the image of Artemis is ἐπὶ παραστάδι μυλίνῃ, and that of
Men ἐπὶ βάσει μαρμαρίνη. So OG/S 21g%° (iii/p.c.) ἐπὶ
βήματος τοῦ λευκοῦ λίθου, 2. 299) (ii/B.C.) ἐπιγράψαι ἐπὶ
τοῦ βήματος, AJagn 9241" (ii/A.D.) εἰς τὸ βῆμα [Tis εἰκ]ό-
vos, In the papyri it is very common in the official sense
“tribunal, judgement-seat,’ as in NT. P Oxy I. 37} 3
(A.D. 49) (= Selectéors, p. 48) ἐπὶ τοῦ βήματος, [ΠΠ]Ἰεσοὔρι[ς]
πρὸς Σιαραεῦν, ‘in court, Pesouris versus Saraeus,” P Tebt
11. 316" (A.D, 99) τὸν ἀπὸ βήματος χρηματισμόν, “the
deed issued by the court,” P Oxy II. 237. 15. (a.p. 186)
πρὸ βήματος ἐσιώπησεν, and similarly P Amh 11. 807
(A.D..232=3),. P Strass I. 57 (a.p. 262) etc. ‘In P’ Lond
3581 (c. A.D. 150) (= II. p. 172) we have ἐπὶ τὸ ἱερώτατον
τοῦ ἵγεμόνος βῆμα with reference to the Praefect’s court, and
in BGU II. 613%® (time of Antoninus Pius) ἀξιῶ προσκυνῶν
τὸ ἱερώτατον βῆμα τοῦ. [blank follows], and ‘so elsewhere.
A unique phrase in P Grenf 11. 151 °(p.c. 139) ἐφ᾽ ἱερέω]ν
Πτολεμαίου σωτῆρος... καὶ τοῦ βήματος Ato :]νύσου,
Part II.
109
βιάζομαι
““priest of the βῆμα of Dionysus?” (Edd.), 15. noted as
perhaps applicable by translation from demotic, as in other
divergences -here from ordinary formulae. In the Christian
fragment P Ryl 1. ταῦ (v/yi a.p.) B. is used of the ‘‘ terrible
judgement-seat of Christour God” —apbs τῷ [φοβερῷ βήματι
X(pioro)d τοῦ θ(εο)ῦ ἡμῶ(ν) : cf. Pelagia-Legenden (ed.
Usener) p. 6° ἐνώπιον τοῦ [φρικτοῦ καὶ] φοβεροῦ βήματός σου.
pia.
A few examples will suffice of this common word—P Petr
TIL. 53 (v)® (iii/B.c.) π]ρὸς βίαν ἔχεται, ‘‘ he is forcibly de-
tained” (Edd.), P Par 3855 (B.C. 162) περὶ δὲ ἣς πεποίηνται
Blas (cf. P Amh 11. 3524—n.c. 132), 2.1538 (B.c. 120) καὶ
τῇ περὶ ἑαυτοὺς Bla χρώμενοι, P Oxy VIII. 1120! (early
ii/A.D.) κατὰ τοῦτο μαρτύρομαι τὴν βίαν γυνὴ χήρα Kal
ἀσθενής, 20.350 ὡς ἐν παντὶ σθένει βίαν με σχεῖν, “50 that I
am subjected to unmitigated violence’’ (Ed.), P Strass I. 5°
(A.D. 262) πέπονθεν βίαν πα[ρ]ὰ πάντας τοὺς νόμους], εὖ. 18
εἴ τι πρὸ[ς] βίαν ἐλήμφθη, and P Giss I. 345 (A.D. 265-6»
βίαν οὐ τιὴϊν τυχοῦσαν ἐργάσασθαι. Μετὰ βίας, as in
Ae‘5”6, occurs ini P Tebt I. 55% (B.c. 118), SyZ/ 3563 (B.c. 6),
in the latter case associated with ὕβρεως and applied to
burglars. _ Note also RP. Tebt 11. 4345 (a.p. 104) τῆς Bias
αὐτῶν δεομένης τῆς τοῦ κρατίστου ἡγεμόνος δικαιοϑοσίας,
P Amh II. γδὲ (a.p. 184) βίαν πάσχων ἑκάστοτε ὑπὸ
‘Extoeos, Chrest. I. 461% (iii/A.b. 27ι22.) βίαν [π]αθὼν
[--- ὑπὸ] Μάρκου «rd. It is rather curious that in NT
Bla is restricted to Ac.
βιάζομαι.
Vhe verb is common, and its compounds ἀπο-, kata- and
εἰσ- can be quoted; but there seems little that promises
decisive help for the difficult Logion of Mt 1112 = Lk 16!°.
That in the former βιάζεται can be passive, as all the ancient
versions assume, may be illustrated by such evidence as I’
Oxy 11. 2941 (A.D. 22) ἐγὼ δὲ βιάζομαι ὑπὸ φίλωϊν. CE.
βιάζομαι τάδε in Sophocles (4¢. 66), “51 am forced to it.”
In the same direction tend the passages quotable for a
transitive use of the middle. So P Giss I. 1013 (ii/A.D.), if
rightly supplemented, ἄγευστος ἐκοιμώμην [ews ὁ π]ατήρ
μου εἰσελθὼν ἐβιάσατό με, ‘‘ made me take food” ; P Amh
II. 3517 (B.C. 132) βιασάμενος αὐτοὺς ἐπὶ τῆς ἅλω, ‘ com-
pelled them to go to the threshing-floor’”’ (Edd.), P Lond
1171 verso (c)® (A.D. 42) βεβιασμένος τινά, Τ Magd 274 (B.c.
218) βιάζεταί pe πλίνθον προσάγων Kal θεμέλιον σκάπτων
ὥστε οἰκοδομεῖν. The middle can however be used abso-
lutely, = come forward violently or enter by force. Deiss-
mann (4S, p. 258) supports this by .Sy?// 633° (imperial
period), where in the epigraphic regulations for the sanctuary
of Men ‘Tyrannus it is laid down—édv δέ τις βιάσηται,
ἀπρόσδεκτος ἡ θυσία παρὰ τοῦ θεοῦ. It must be admitted
that Deissmann’s second translation above is as preferable for
this inscr. as the first is for Mt ἀφ if the verb must
middle one who supports either of these renderings
would still’ have to illustrate the application of the verb
There are many
be
to something abstract or impersonal.
other citations available ’ for Putting
first’ thoSe whére “no εἰς follows; we have’ Sy// 418*4
(A.D. 238) ἐπεὶ δὲ κατὰ Kaipods εἰς ὕβριν (?) προχωρεῖν τινὲς
καὶ βιάζεσθαι (= 2se vrolence) ἤρξαντο; 26. 803} (17...) εἴ
Tis παρὰ τὴν βούλησιν ΙΤΠυθίδος βιασάμενος (= ὁν force)
15
the absolute ‘use.
βίαιος
ἀνοίξῃ τὴν καμάραν, 7.41.5 xxxiv. p. iff. (inserr. from Lycia), |
no. 43° ὁ βιασάμενος of one who has forcibly entered a
tomb (cf. 45° et δέ τις ἐκβιάσηται). (From literature may be |
added Demosthenes Ca//ic/. 17 (p. 1276) κἂν βιάσηταί ποτε,
ἀποφράττειν ἅπαντες καὶ παροικοδομεῖν εἰώθαμεν, ** when it
[the flood water] forces its way.”) So in the papyri P
Magd 117 (B.c, 221) περὶ δὲ τοῦ βεβιασμένους [αὐ]τοὺς κατε-
σπαρκέναι, ‘quant a la contrainte impos¢e par eux pour les
semailles” (Edd.), P Tebt I. 6%! (B.c. 140-39) τινὰς δὲ καὶ
βιαζομέν[ου]ς, “‘some who even take forcible possession”
(Edd.), P Flor IIT. 382°4 (a.p. 222-3) ἐπὶ οὖν ὁ πραγματι-
Kos ἐπὶ τῶν τόπων εἰσχύει βιάσασθαι, and PSI 11. 120°°
(2 iv/A.p.) εὐμετάβολος γὰρ ὁ θεός. πεῖσαι ζήτει, μὴ βιά-
σασθαι -ὁ μὲν γὰρ βιασάμενος ἐχθρός, ὁ δὲ πείσας σοφός.
This last, however, implies an object. 1). 5. Sharp,
Epictetus and the NT, p. 67, cites a good parallel from
pict. iv. 7. 20 f.: ἀποκλεισμὸς ἐμοὶ οὐ γίνεται, ἀλλὰ Tots
βιαζομένοις. διὰ τί οὖν οὐ βιάζομαι ; ‘those who (try to)
force their way in,” as he rightly renders. This meaning of
forcible entry is more precisely expressed with εἰς, or by the
compound, as is seen from Grimm’s illustrations of Lk Zc.,
and by P Tor I. 1%? (B.c. 116) (= Chrest. II. p. 39)
εἴπαμεν τῶι μὲν “Hpplar μὴ εἰσβιάζεσθαι, τοῖς δὲ περὶ τὸν
ὯΩρον κρατεῖν, P Leid 615 (i/B.c.) μη[θ]ενὶ ἐξεῖναι εἰσβιά-
ἵεσθαι εἰς αὐτ[ή]ν, BGU III. 10041" (iii/B.c.) ἀφ᾽ οὗ
χρόνου εἰσβεβίασται. It is at least clear that Luke’s
Logion can be naturally rendered ‘‘ everyone is entering it
violently.” It may be added that B. in the middle may be
followed by an infin. Thus in Arrian’s account of Alex-
Similarly in P Ryl
ander’s death we find βιάσασθαι ἰδεῖν.
I. 2411 (Homeric scholia—i/a.D.) ἐϊὰν τὰ ἑαυτοῦ [ἀπολιπὼν]
ἅρματα. .. [ἐφ᾽ ἑτέρων ἐπι]βῆναι βιάζη[ται. With the
transitive exx. above will go the acc. e¢ zmf. constr. in
Michel 1010** (i/B.c. Zit.) βιασαμένων δὲ αὐτὸν τῶν τεχνιτῶν
πάλιν τὸ τέταρτον ὑπομεῖναι ἐπιμελητήν.
ῥίαιος.
BGU 1. 4519 (a.p. 203) ἀνὴρ βίαιος ὑπάρχων μὴ λει-
τουργῶν, τῇ βίᾳ αὐτοῦ ἐπῆλθεν αὐτῷ. 1 Leid Wi.
Cagnat IV. 351%! has ἔργου βιαίου in a fragmentary context,
in a rescript of Hadrian at Pergamum. The adj. occurs
several times in Vettius Valens, who also has the compound |
βιαιοθάνατος, and derivatives -téw and -ota. For the ad-
verb, which is commoner, see P Par 145 ἐνοικοῦσιν βιαίως |
of those who ‘‘ forcibly ” take possession of a house, and cf.
BGU II. 4679 (ii/A.D.) βιαίως ἀπέσπασεν [τ]οὺς καμή[λο]υς
7b. 6489 (A.p. 164 or 196) (= Chrest. I. p. 423) βιαίως
ἀντι[λ]αμβάνονται τίο]ῦ πατρικοῦ μου μέρους ; and OG/S
609" (11|Α.}».} ἐάν τις ὑμῖν ἐπιδημήσῃ βιαίως στρατιώτης.
The comparative βιαιότερον is found P Lond 301᾽5 (B.c. |
116-11) (=II. p. 14) βιαιότερον ἐμβατ[ εὐ]σ[α]ς εἰς τὸ
Sn[Aovpevo |v ἔδαφος.
βιβλίον.
This is very much the commonest form in the family, and
was the regular word for ‘‘ book,” ‘‘ writing” in the Κοινή.
110
naturally there is more variation: for βυ. οἵ.
It never meant a /é#é/e writing: cf, P Ryl Il. 382 (early |
ii/A.p.) μεγάλα βυβλία. The diminutive was supplied by |
βυβλάριον, as P Lille 1. 77(iii/B.c.) ἐπιζητήσαντος αὐτοῦ Bu- |
βλάριά τινα, and βιβλίδιον. In Archiv v. pp. 262 ff, 441,
βιβλίον
Wilcken shows that this latter word was the ordinary term
for ‘‘petition” till the end of the third century: see 6. g.
P Oxy VII. 10324 (A.D. 162) οὗ ἐπέδομεν Οὐολουσ[ίῳ
Miatkiava τὼ ἡγεμονεύσαντι βιβλειδίου. . . ἀντίγραφον,
““copy of the petition which we presented to Volusius
Maecianus, ex-praefect,” P Tebt 11. 2938 (c. A.p. 187) πρὸς
τὸ ἐπιδοθέν σοι βιβλείδιον ὑπὸ M., ‘‘ with regard to the
petition presented to you by M.,” P Oxy I. 79" (a notice of
death—a.p. 181-92) (= Se/ections, p. 89) διὸ ἐπιδίδωμι [τὸ]
βιβλείδιον ἀξιῶν ταγῆναι αὐτὸν ἐν τῇ τῶν τετελευτηκότων
τάξει, “I therefore present this petition and ask that he be
enrolled in the roll of the dead,” and P Grenf II. 61"
(A.D. 194-8) ὅθεν ἐπιδί[δω]μι κ[α]ὶ ἀξιῶ ἐν καταχωρισμῷ
γενέσθαι τοῦτο βιβλίδιον. rom the beginning of the fourth
century βιβλίον or λίβελλος as a rule displaced βιβλίδιον in
this connexion, e. g. P Oxy I. 8615 (A.D. 338) τούτου χάριν
τὸ βιβλί[ον ἐπι]δίδωμι ἀξιῶν τοῦτον μετίαἹπεμί φθ]ῆναι, a
petition that a certain man who had failed in a public duty
should be sent for, 22. VI. 900! (A.D. 322) ἐκ τούτου ἠπίχθην
τὰ βιβλία ἐπιδοῦναι, “1 therefore hasten to present this
petition” (Edd.) Naturally the bulk of our citations refer to
state papers of various kinds, or petitions sent in to a public
official. The distinction between ὀοσ and paper easily
vanishes when it is only a question of a single roll of
greater or smaller length: the βιβλίον ἀποστασίου of Mt
197 (see 5.7. ἀποστάσιον) is a document comparable with the
petitions. For pagers cf. P Petr II. 10 (2)? (iii/B.c.) θεὶς τὰ
βυβλία ἐξῆλθον : the writer is a scribe who says he went to
the Treasury office to render his account, and it seems
natural to assume this to be referred to, though the editor
renders ‘* books.” P Εν] 11. 834 (A.p. 138-61) π]ρὸς παρά-
λημψίιν καὶ] καταγωγὴν βιβλίων, ‘to receive and forward
the accounts” (Edd.). P Tebt 11. 315? (ii/A.p.) ἐὰν μὲν οὖν
σχολὴν ἄγῃς γράψας [r]ov τὰ βιβλία ἄνελθε πρὸς ἐμέ, “"
if you have time write up your books and come to me Ya
finance inspector, who is a martinet (αὐστηρός), is imme-
The word need not be further illustrated,
so
diately expected.
but we may note the combination in P Oxy VIII. 1153+
(i/A.b.) ἐϊκομισάμην διὰ Ηρακλᾶτος τὰς κίστας [bv] τοῖς
βιβλίοις, ‘the boxes with the books” (Ed.). For the
spelling, BuB. or BiB. see Moulton Gram. 11. §35. The
dissimilated form BiBAtoy—contrast the converse ἥμυσυ--
greatly predominates in papyri: for Bu. cf. P Petr. II. τὸ (2)°
and P Ryl II. 382, cited above, also BGU IV. 10967
(ifiia.p.), 1148°5 (B.c. 13), 11524 (B.c. 22). In inscrr.
Michel
Toorviii82 (¢, 8.0.200), for Br. Sy/7 653° (B.C. 91)—both
Doric, and cf. Meisterhans Gr. §13.4 (p. 28) for the Attic
record. The Ptolemaic papyri show more divergence than
those dated a.p. See Mayser Gr. p. 102, Cronert Ae.
Here. p. 21 f., Dziatzko Untersuchungen tiber ausgewthilte
Kapitel des antiken Buchwesens (1900), and Maidhof Zz
Begriffibestimmung der Koine, p. 303 ff. Amongst interest-
ing compounds found in the papyri may be mentioned
βιβλιομαχέω (P Oxy I. 68% (a.p. 131) ἐὰν βιβλιομαχή[σΊ]η,
“if he presents counter-statements ”), βιβλιοφύλαξ (P Fay 31°
(c. A.D. 129) βιβλ(ιοφύλαξι) ἐνκτήσεω(ν), “keepers of the
property registers”), and βυβλιαφόρος (P Hal I. 7° (B.C. 232)
εἴπερ μὴ τὸν βυβλιαφόρον Kal τὸν ἔφοδον exzéret[Ka]s,
κε η]655 you have spoken to the letter-carrier and the control-
officer ἢ).
βίβλος
βίβλος.
Nageli (p. 19) well draws attention to the connotation of |
sacredness and veneration which always attaches to βίβλος
in its rare occurrences. He quotes Lucian, and two papyti,
the first of these referring to ‘‘old, wise, that is Chaldaean
books,” P Par 19! (A.D. 138) σκεψάμενος ἀπὸ πολλῶν
βίβλων ds παρεδόθη ἡμεῖν ἀπὸ σοφῶν ἀρχαίων, τουτέστι |
“Χαλδαϊκῶν, and the other to a citation in a mathematical
treatise from a book of Hermes, P Oxy III. 4704 (iii/A.p.)
βίβλος λέγει κτλ. According to Thackeray (Arist. p.
55 n.1) what seems to be the earliest use of ἡ βίβλος for a
collection of sacred writings is to be found in Aristeas 316.
In the NT 8. is either Scripture (Mk 1228), or the Book of
Life (Phil 4%), or magical writings regarded as highly potent
(Ac 19!*), or again a royal pedigree record (Mt 11). In accord-
ance with this is the inscription OG/S 567° (B.c. 239) dv
kal τὰ ἀντίγραφα καταχωρισθήσεται cis τὰς ἱερὰς βύβλους:
cf P Oxy VI. 8865 (iii/A-D.) and P Leid ΨΥ. 19,11. 29 (ji/jii a.p.),
both occult or magical. As distinguished from χάρτης, the
single sheet of papyrus for writing purposes, βίβλος was
the roll, made up of χάρται glued together (Dziatzko Das
antihke Buchwesen, p. 48), while in contrast to βιβλίον and
βιβλίδιον it implies a literary work, see the passages cited
above (P Par 191, P Oxy IIL 4704), and the interesting
P Tebt If. 291 (a.p. 162) where a candidate for the
priesthood gave proof of his knowledge of hieratic and
Egyptian writing by reading from a hieratic hook produced
by the sacred scribes—rtod ἐπίστασθαι [ἱε]ρατικὰ [kal]
Alyitria γράμ[ματ]α ἐξ ἧς of ἱερογραμματεῖς προήνεγκαν
βίβλου ἱερατικῆς. It may be added that βίβλος can still
mean the papyrus plant, as P Tebt II. 308? (a.p. 174)
τιμὴν βίβλου μυριάδων δύο, ‘the price of 20,000 papyrus |
stalks,” and in the case of the adjective BGU II. 544¢ |
(ii/A.D.) ζυγείδας βιβλίνας.
For the spelling see the reff. under βιβλίον, the derivative ]
in which dissimilation produced the change of v to ι.
Βύβλος, being a decidedly rarer word, naturally yielded to |
the influence of βιβλίον, and then reactions between the two
produced the variations which affect them both and their
derivatives.
βιβοώσκω.
The perfect of this verb, which in the NT is confined to
Jn 6% (τοῖς βεβρωκόσιν), occurs in medical receipts P Ryl |
1. 29 ()** (ii/A.D.) βεβ[ρωμένους κανθούς. Cf. the verbal
adj. in PSL I. 644 (?i/B.c.) μήτε ἐν ποτοῖς μήτε ἐν Bpwrois,
and in OG/S 629! (a.p. 137). For compounds see
P Petr Il. 4 (8) (B.c. 255-4) καταβεβρωκέναι, P Grenf
IT. 36'° (B.C. 95) ἠκούσαμεν τὸν piv καταβεβρωκέναι τὸν
σπόρον, ‘we hear that mice have eaten up the crop”
(Edd.), and P Par 674 (i/B.c.) περ]ιβρωθέντα, ‘devoured in
part.” On its record in classical Greek and LXX see Anz
Subsidia, p. 268. Grimm’s grave record of an ‘unused
present Bpdokw whence pf. BéBpwxa” stands among many
philological freaks in a fine work.
Pixos.
For the LXX Bikos “jar” (Jer r9'!°), which is first found |
in Herodotus, we’ may quote, in addition to the papyrus
examples in Mayser Gr. p. 40, P Hib I. 498 (c. B.C. 257)
111
βιόω
| ὅπως ἂν ἐμβάληται τὰς ἐλαίας εἰς βίκους, P Hal I. 75
(B.C. 232) εἰς [ξέϊνια φοίνικας καὶ ἐμβαλὼν εἰς βίκους δὸς καὶ
ταῦτα παρακομίσαι ἡμῖν, and from a much later date
P Lond 239% (c. A.D. 346) (=II. p. 298) xevvle(v) βίκους) B,
“two jars of quails.” The word had apparently some vogue
in Egypt, but it was very rarely found elsewhere.
Bios.
For B.=the fertod or duration of life, cf. P Petr II
13(19)* (c. B.c. 252) (= Witkowski, 2.22.3 p- 18) σοῦ
προστατῆσαίι τὸν] ἐϊπ]ίλοιπον βίον, ‘to take care of you
for the rest of your life,’ P Magd 187 (p.c. 221) εἰς
| τὸ [λοιπὸν τοῦ βίου, P Par 30! (B.c. 161) μετ[ηλλαχότος
τοῦ] πατρὸς τὸν βίον, P Tebt I. 4342 (B.c. 118) τετευχότες
[τ]ῆς παρ᾽ ὑμῶν εἰς ἅπαντα τὸν βίον ἀντιλήμψεως, P Oxy
IIT. 4737 (A.D. 138-60) τὴν τοῦ λοιποῦ βίου φιλοτιμίαν, CP
Herm 1. γ ὅν: 4. (ΤᾺ...) ἀ[συνε]ξώστου διὰ βίου, ““ for life,”
| P Ryl I. 2813 (iv/a.p.) if the right calf quiver, ἐξ ἀπροσ-
δοκήτου προσλήμψεταί τι κατὰ τὸν βίον, ‘the person will
unexpectedly acquire something in his life” (Ed.—but could
| it mean “‘something affecting his livelihood” ?), P Fay τοῦ
(the so-called letter of the dying Hadrian) οὔτε am[poc]-
δοκήτωϊς οὔτε ἀνοήτως ἀπαλλάσσομαι τοῦ βίου, P Magd
810 (B.c. 218) ὅπως ἀπαγγέλλω τὴν... κατ]άλυσιν τοῦ
βίου (cf. 1. 5), and P Oxy VIII. 1121? (a.p. 295) πρὸ
ὀλίγων τούτων ἡμερῶν τὸν βίον ἀναπαυσαμένης ἀδιαθέτου.
For the common meaning /ivelihood, cf. ον 342*° (c. B.C.
48) δαπάναις χρώμ[εϊνος ταῖς ἐκ τοῦ βίου, ‘ex sua re famili-
ari” (Ed.), τό. 32538 (i/B.c.) τῶν ἰδίων ἀπὸ τοῦ βίου
[δ]απαν[ηἹμάτων, OG/S τ0430 (B.c. 51-47) τὸν γὰρ ἑαυτοῦ
βίον ὁλοσχ[ερ]ῶς ἀν[έ]θετο τοῖς χρῆσθαι βουλομένοις, P Leid
ἀγαθοῖς, P Cairo Preis 213 (A.p. 362) ἐμοῦ οὖν ἀποδημήσας
(sc. -αντος) εἰς τὸ ἴδιον ἔργον, ὅπως εὕρω ἐξυπερετῆσαι (sv.
τυπηρ-) τὸν βίον.
The thought of saver of life, which underlies NT usage
in 1 Tim 25, 2 Tim 2%, appears in a ii/B.c. inscription frora
fEgina (OGZS 329%), in which a certain Kleon is praised for
the εὐταξία which he displayed both in public and private
life—arddeky πεποιημένου τῆς] πίραγ)ματικῆς καὶ τῆς
κατὰ τὸν βίον εὐταξίας. So BGU IV. 1098%4 (c. B.C. 20),
where a wife is bound τηρεῖν τὰ πρὸς τὸν ἄνδρα καὶ τὸν
κοινὸν βίον δίκαια. In 2). I. 2515 (a.p. 81), another mar-
riage contract, the husband undertakes to provide τὰ
δέοντα πάντα καὶ τὸν ἱματισμὸν καὶ τὰ ἄλλα, ὅσα καθήκει
γυναικὶ γαμετῇ κα[τὰ] δύναμιν τοῦ βί[ο]υ, and 20. II.
3722 (A.D. 154) ἀ[νδ]ράσι πονηρὸν κ]αΠ] λῃσίτ]ρικὸν
β[ίον ποιουμέϊνοις. With this last may be compared 76
VII. 3967 διενέγκας σεμνόν τε καὶ ἡσύχιον βίον παρ᾽ ὅλον
τὸν τῆς ζωῆς αὐτοῦ χρόνον, in which, in accordance with
classical usage βίος, not ζωή, is the ethical word. For the
exchange of the relative position of the two words in the
NT and early Christian writings, see s.v. ζωή.
βιόω.
P Lips I. 119 versoli® (A.D. 274) περὶ τὸ ὀρθῶς καὶ
ἀϊΠηλοπραγμόνως τῶν ὑπαρξάντων ἀγαθῶν ἐμφορουμένους
βιοῦν, P Flor I. 5γ5 (A.p. 223-5) (a rescript of Pertinax)
τοῖς ἑ[β᾽δομήκοντα ἔτη βεβιωκόσι γέρας ἀλιτουργησίας [is
granted as an old age’ pension] (cf. the contemporary P Flor
IIT. 382 ©), Sy22 8561° (ii/B.c—a manumission “sale” to
βίωσις 11
Apollo, in dialect) εἰ γε[ν]εὰν ποιήσαιτο Δαμαρχὶς Θευδώρας
βιούσας, during the lifetime of Th. (her mistress).
aor. is abundant in epitaphs, as Pretsigke 776 (A.D. 259)
‘Tepaxlawa .. . βιώσασα ἔτη ἢ καὶ μην(ῶν) τριῶν, 1190
(Christian) Tee ἐβίωσεν εἴκουσι ὀκτώ, γίίνονται) (ἔτη)
kn. So in the ““Ἰείίεν of Hadrian,” P Fay 19! τεσ-
σαράϊκοντα βιώσας ἔτη. For this ist aor. in -oa sce
Thackeray Gr. i. p. 233 An interesting example of this
verb is afforded by Misonive (ed. Hense) p. Sq f. ὥστε
kal τὸν ἄνθρωπον εἰκὸς οὐχ ὅταν ἐν ἡδονῇ Biot, τότε κατὰ
φύσιν βιοῦν, ἀλλ᾽ ὅταν ἐν ἀρετῇ.
βίωσις.
No example of this word in profane sources is as yet
forthcoming. With its use in Sirach Pyo/og. 10, διὰ τῆς
ἐννόμου βιώσεως as a summary of the practical aim of
teachers of the law, we may compare a Jewish inscription
of A.D. 60-80 in Ramsay C. and B. ii. p. 650, οὕστινας
κ[αὶ] ἢ συναγωγὴ ἐτείμησεν ὅπλῳ ἐπιχρύσῳ διά τε τὴν
ἐνάρετον αὐτῶν [βὔωσιν καὶ τὴν π[ρ]ὸς τὴν συναγωγὴν
εὔνοιάν τε καὶ σπουδήν. For the poetic βίοτος, see the
sepulchral inscription of B.c. 145-16 in A7chiv i, p. 220%
ὧν γενόμην εὔνους βίοτον διάγουσ᾽ ἅμα, 22129 σαυτὸν μὴ
τρύχειν μνησάμενον βιότου.
βιωτικός. .
P Tebt 1. 52° (c. b.c. 114) has ἕτερα βιοτικὰ σύμβολα,
“‘other business documents,” a good illustration of the NT
passages (Lk 213, 1 Cor 635). Still better is P Ryl II.
125) (A.D. 28-9) Kal ἐμοῦ χωρισθέντος εἰς ἀποδημίαν
βιωτ[ι]κῶν χάριν, “when I had left home on business
concerning my livelihood” (Edd.). E. Rohde, Zz grtech.
Roman, Ὁ. 38 f. (Kletne Schriften Il.) has a note on the
phrase βιωτικαὶ διηγήσεις, ““ with
other phrases from literary Kow employing the word. It
occurs often in Vettius Valens.
stories of ordinary life,”
βλαβερός.
P Goodsp Cairo 2% δ (a medical fragment—ii/A.p.) ot τῶν
ὡραίων ἡμᾶς ἀποξενοῦντες ὡς βλαβερώτερον, “who warn
us against ripe fruits as being very harmful” (Ed.). Syd/
220'4 (iii/B.C.) τὴν πᾶσαν πρόνοιαν ἐποεῖτο τοῦ μηθὲν
βλαβερὸν γίνεσθαι περ] τὴν χώραν. The noun βλάβος
may be cited from P Ryl II. 12619 (a.p, 28-9) ἐξ οὗ βλάβος
μοι ἐπηκλούθι σεν) οὐκ ὀλίγον, P Oxy X. 12824 (a.p. 83)
τό τε βλάβος kal ἐπίτειμον, ‘the damages and a fine”,
BGU II. 538%? (a.p. 100) βλάβος μηιδὲν ποιῶν, and in
the common formula τά te βλάβη καὶ δαπανήματα, e.g.
BGU III. 1oo1® (B.c. 56-5). Note the uncontracted
plur. in P Tor II. 1314 (B.c. 137), in this formula. Mayser
(Gr. p. 287) quotes many other instances of the neuter,
which he says stands alone in Ptolemaic times, except for
P Par 15%? (8,6. 120) els βλάβας: add P Amh 11. 3319
(e. B.C. τὸ ἐπὶ βλάβῃ τῶν προσόδων. So from later
ἜΣ ΦΕΣ με, BGU ΠΡ 95 (AD. 161) οὗ χολικὴν βλάβην
ἐπεκολούθησεν. ΠΕ (Ρ. 103) makes βλάβος Attic, and
βλάβη (which has driven its rival out by the end of iv/a.p.)
Hellenistic. A literary quotation for the latter may be
The,
᾿ τὸν ὀφθαλμὸν δεξ[ιόν.
2 βλάσφημος
added from PSI IT. 120” (Ὁ iv/A.p.—a collection of maxims)
ἀμύνου τὸν ἐϊχθ]ρὸν ἄνευ τῆς σεαυτοῦ BAGBn[s. A glance at
LS will dispose of the Atticist’s contention.
βλάπτω.
For personal injury we may note such passages as P
ΤΣ I. 26 (A.D. 99) ὀφθαλμὸν δεξιὸν βεβλαμμένος, P Grenf
ἐπ 555 (cz Bs ΟΣ ΔΘΖὴ ἐβλαμμένος ὀφθαλμοὺς ἀμφοτέρους, P
te i, ἴα (A.D. 223-5) τοὺς ὀφθαλμοὺς ἐβλάβην (-- Τ|1.
382), also perhaps 7. III. 3027 (A.D. 151) βεβλαμμίένος)]
It is curious that it should be thus
specialised for injury to the eyes. The verb is common for
“damage” Thus P Petr III. 268 ἀπο-
τεισάτω ὁ κύριος τῶι βλαφθέντι τὸ βλάβος ὃ ἂν κατα-
βλάψηι, ‘the owner shall pay to the injured person the
amount of damage done,” BGU IV. 105778 (a.p. 13)
(= Chrest. Il. p. 401) ἐκτίνίειν) αὐτοὺς ὃ ἐὰν πραχθῇ ἢ
βλαβῇ, P Oxy II. 2861: (a.p. 82), ἐκτείσειν ὃ ἐὰν πρα-
χθῶμεν ἢ βλαβῶμεν τούτων χάριν, “paying us in full any
loss or damage which we might incur in connexion with
the transaction” (Edd.), 7. I. 448 (late i/A.D.) ὡς ἱκανὰ
βλαπτομένων, ‘on the plea that they had incurred sufficient
loss already” (Edd.). More* general. sense appears in P
Flor 11. 1511} (a.p. 267) μὴ ἐπ᾽ αὐτοὺς στρατιώτης ἀπο-
σταλῇ, καὶ ἄλλως ἐφόδιον βλαβῶσιν, ‘lose their wages” (0).
It describes the material damage done by a riot in CP Herm
I. 119 vectoV-14 (A.D. 260-8), ἀφ᾽ ὧν οὐδὲν περ[ιγίνετ]αι
τῷ πολιτικῷ λόγῳ διὰ τὸ ἐξ ὁλοκλήρου βεβλάφθαι ἐν τοῖς
πρόσϑεν συμβεβηκόσι κατὰ τὴϊν πόΪϊλειν ἀπευκταίοις
τα[ρ]άχοις.
in a legal sense.
βλαστάνω.
For the transitive use of β. (as Jas 518) see Aristeas 230,
αἱ (sc. χάριτες) βλαστάνουσιν εὔνοιαν. The subst. βλά-
στημα (as Sir 5012) is found in P Lond 131 σερίοῖϑδ (a.p.
78-9) (=I. p. 175) τὰ περισσὰ βλαστήματα, and for
βλαστολογέω = ‘pick off young shoots,” see 7.°°". See
also 7GZ VII. 496° βλαστήματα καλῶν τέκνων.
Biaotoc.
For this proper name, as Acts 127° cf. A/echel
(Cyzicus, 11.8.6.) Αἰνείας Βλαστοῦ (so Michel accents).
1224
βλάσφημος.
The more special sense of irreverence towards God which
β. and its derivatives have acquired, though not inherent in
the word itself (cf. Jas 27, 2 Pet 211), may be illustrated from
Vettius Valens p. 44% els θεοὺς βλασφημοῦσιν ἢ ἐπίορκοι καὶ
ἄθεοι καθίστανται, 58! εἰς τὰ θεῖα βλασφημοῦντες, 6γ50
πολλὰ βλασφημήσει θεούς (for construction cf. 4 Kings 19%)**).
Thumb (fed/en. p. 178) remarks on the word as a genuine
piece of “‘ Biblical Greek,” that is a word which has acquired
a technical meaning in association with Jewish and Christian
religion. The etymology which seems to suit best its
original meaning of ‘injurious speaking”’— βλάψ, the reduced
form of βλάβος, and φη-μί---ἰς not without phonetic diff-
culties: see Brugmann-Thumb G7.‘ p. 117f. (where it is
accepted with some hesitation), and for an alternative
(Brugmann’s) Boisacq Lex. sv.
βλέμμα
βλέμμα.
For the subjective sense ““Ἰοοὶς ἢ which Mayor finds in
this word in 2 Pet 28 cf. P Oxy III. 471° (ii/a.p.) ἑόρακε
δὲ καὶ [βλέμμα ἀναίσχυντον καὶ διαπομπὰς ἀναισχύντου
(= ους) ἐραστῶν, ‘‘each saw the shameless look and shame-
less goings to and fro of the lovers” (Edd.).
βλέπω.
The papyri have added a perfect to the paradigm of this
verb: it proves to have been βέβλοφα (P Lond 422!—R.c., 168)
(=Witkowski?, p. 63) (see under ἐμβλέπω). It is hard to
believe that a form so correct historically, and so distant from
any obvious analogy, can be anything but a genuine survival,
even if it does meet us only ἴῃ ἃ woman’s letter from Ptole-
maic Egypt. If this inference is justifiable, the word has a
moral for the argument from silence. Βλέπω has primarily
the physical sense, as distinguished from ὁρῶ (cf. our cognate
ware): this is well seen in ἀναβλέπω = recover sight.
Usage bears this out. Thus P Par 445 (B.c. 153) (= Wit-
kowski?, p. 83) has βλέπω Μενέδημον κατατρέχοντά pe
coming after ἐγὼ yap ἐνύπνια ὁρῶ πονηρά. Soin P Hal I. 85
(B.C. 232) a man is incapacitated—8.a τὸ μὴ βλέπειν τὰς
νύκτας, and in P Oxy I. 399 (a.p. 52) ὀλίγον βλέπων =
** shortsighted.” An interesting instance of the word is
afforded by P Giss I. 171° (time of Hadrian) where a slave
writes to her master ἀποθνήσκομεν ὅτι οὐ βλέπομέν σε Kad”
ἡμέραν (cf. τ Cor 1531). Closely parallel with phraseology in
Gospel healings of the blind is one of the cases from the |
Asclepieum, .$7// 80277 (Epidaurus, (iii/s.c.) : the blind man
sleeping in the temple saw a vision (ὄψις) of the god open- |
ing his eyelids and pouring in a φάρμακον -- ΜΠ δ η day broke
β.λ)έπων ἀμφοῖν ἐξῆλθε. 1’ Oxy 11. 298% (i/A.p.) ὁ ᾿Ανουβᾶς
αὐ[τὸ]ν οὐχ ἡδέως [β]λέπει, “A. looks upon him with no
friendly eye,” may serve as a transition to the more meta- |
phorical use of βλέπω, as in P Oxy 11. 259% (A.p. 23) βλέπε |
με πῶς με 7 μήτηρ ἡμῶν [Elodake χάριν τοῦ χειρογράφου, —
οὐδέν, and P Oxy IX. 1220 (iii/a.p.) οὐδὲν βλέπω φαύλου
παρ᾽ ἐμοί, ““1 seenothing bad in my behaviour ” (Ed.). The
meaning ‘‘ beware,” implied in some of these passages, is
extended to a personal reflexive object in BGU IV. 107974
(A.D. 41) (= Selections, p. 40) ὡς Av πάντες καὶ od βλέπε
σατὸν ἀπὸ Tay’ Ἰουδαίων, “like everybody else, you too must |
beware of the Jews,” which is a rather neat confutation of |
those who would detect ‘ Hebraism” in Mk 815 and the like. |
For the geographical sense, the “aspect ” of a building, etc.
{as Ac 27"), cf P Leid ΨΥ 1.5 (ii/iii a.p.), ἔστω δὲ ἡ θύρα πρὸς
δυσμὰς βλέπουσα, PSI IIL. 1751} (A.p. 462) συμπόσιον
βλέπον ἐπὶ νότον, etc. Finally, for B. virtually = εὑρίσκω
as in Rom 78 (cf. v. 21), see P Fay 11118 (A.p. 95-6) ὡς |
ἐὰν βλέπης [τ]ὴν τιμὴν παντὸς ἀγόρασον, “however you ]
find the price, be sure to buy” (Edd.).
βοάω.
The manifestation of strong feeling, which isthe distinguish- |
ing note of this verb, comes out well in a fragmentary petition
written under much excitement, P Oxy IV. 7179 (late (i/B.c.) |
ἐγὼ οὖν ἐβόων Kal ἔκραζον, cf. 12, 15,1... See also P Oxy I. |
4115 (iii/iv A.D.) ὁ δῆμος éBdqoev—the account of a popular |
113
,
βοηθεω
demonstration. For similar acclamations in the inscriptions
we may cite Sy/7 607% (iii/iv a.b.) ἐβ(όησαν) ot σύνεδροι.
“Παμφίλῳ καλὴ ἢ (εἰσ)ήγησις. οὕτω γεινέσθω," and the
compound ἐξ(εβόησαν) in 20. 73713.33 (ii/iii A.D.).
βοήθεια.
The word is perpetually recurring at the end of petitions.
P Par 355 (B.C. 163) τούτου δὲ γενομένου ἔσομαι τετευχὼς
τῆς παρ᾽ ὑμῶν βοηθείας, BGU I. 2265) (Α΄. 99) πρὸς τὸ
τυχῖν με τῆς ἀπὸ σοῦ βοηθείας, 2. 340% (a.p. 148-0)
ἀναγκέως ἐπὶ τὴν σὴν βοήθιαν κατέφυγον, P Gen I. 615
(A.D. 146) ἵνα δυνηθῶ ἐκ τῆς σῆς βοηθείας κομίσασϑαι τὸ
ἴδιον, and P Oxy Ν. 127255 (a.p. 144) ἵνα δυνηθῶ τῇ σῇ
βοηθείᾳ ἀνευρεῖν τὰ ἡμέτερα. A slightly different technical
meaning is found ina restoration by Mitteis of P Oxy VII.
1020° (A.D. 198-201) εἰ τὴν ἐκ τῆς ἡλικίας ἔχεις β[οήθιαν.
“if you can claim the assistance due to immature age,”
for
More ordinary, though still in a petition, is
=aetatis auxilium, which
quoted (Ed.).
BGU IV. 1201" (Δ... 2) καὶ ἡμῶν ἀνακράξαντες (for -ἀντων)
εἰς τὴν κώμην πρὸς βοήθηαν. On the phrase βοηθείαις
ἐχρῶντο in Ac 2717 see a note by Nestle in ZVZJV viii.
p: 75 f., where for B.= ‘‘supports” he Philo
De Josepho § 33 (ed. Cohn =II. 46 M.) ὥσπερ yap κυβερ-
νήτης ταῖς τῶν πνευμάτων μεταβολαῖς συμμεταβάλλει τὰς
πρὸς εὔπλοιαν βοηθείας -- "" verwendeten Stiitzen.”” For
the interchange of o and o: in this and similar words, see
Mayser Gr. p. 110.
the code of Justinian is
quotes
βοηθέω.
Like the noun, the verb is ubiquitous in the formula of
petitions, e.g. P Par 2253 (petition of the Serapeum Twins)
| ὅπως ὦμεν δι ὑμᾶς βεβοηθημέναι, P Fay 11%! (c. B.c. 115)
τούτων δὲ γενομένων ἔσομαι βεβοηθημένίος, P Giss I. 81°
(A.D. 110) ἵν᾽ ὦ [β]εβοηθημένος, BGU II. 4545) (A.p. 193)
καὶ ὦμεν ὑπό clov βεβοηθημένοι. For its general use cf.
P Giss I. 665 (early ii/A.D.) ἃ [ἐϊβεβοηθήκεις αὐτῶι, P Tebt
II. 2864 (A.D. 121-38) κ]αὶ πί[ρ]ώην cor ἀπεφηνάμην ὅτι τὸ
ἐϊπ]ίκριμά pov βοηθεῖ [o]or. ““ that my edict was of service
to you” (Edd.), P. Flor IL. 150° (a.p. 267) πλείονα (sc.
βοΐδια) ἕξει βοηθεῖν σε (note case), P Oxy X. 1348 (late
iii/A.D.) od yap ἐβοήθησας ἡμῖν ὡς εἰδὼς τὰ [νόϊμιμα. Add
from inscrr. Sy// 3291! (B.c. 86), where the Ephesian demos,
ἐσχηκὼς καιρὸν πρὸς τὸ βοηθεῖν τοῖς κοινοῖς πράγμασιν,
declares war on Mithradates. For divine help cf. Predséghe
158 ᾿Ανδρόμαχος Μακεδὼν ἀφίκετο πρὸς ᾿Αμενώθην χρηστὸν
θεὸν μ[ι]σϑοῦ ἐργαζόμενος καὶ ἐμαλακίσϑη καὶ ὁ θεὸς
αὐτῶι ἐβοήθησε αὐθημερή, P Leid WY? (ii/ili A.D.) κλῦτι
μοι, ὃ χρηστὸς ἐν βαΐζάνοις, βοήθησον ἐν ἀνάγκαις. These
prepare for its use in Christian papyri: P Fay 1369 (a letter,
iv/A.D.) εἸϊδότες ὅτι ἔχετέ pe is ὅσ᾽ ἄν πάσχετε, θεοῦ βοηθοῦν-
τος, P Oxy VII. 1058* (a prayer, iv/v A.D.) ὁ θ(εδ)ς τῶν
παρακειμένων σταυρῶν, βοήθησον τὸν δοῦλόν σου, 2. VIII.
1152* (amulet, v/vi A.D.) Ἰεσοῦ Χριστέ, βοήθι ἡμῖν καὶ
τούτῳ οἴκῳ. Inscriptional instances of βοιηθέω are given
in G. Meyer Gr.* p. 93: see Brugmann-Thumb G7. p. 54.
The verb starts from the military sense, so common in Greek
historians: Homeric βοηθόος, from which it comes, ‘* suc-
currit (θοός) ad clamorem (βοή). ἘΒοηθός was made afresh
from the verb.
βοηθός
βοηθός.
The word is very frequent in the ostraca for the ‘‘ assist-
ants” of the πράκτορες or “ tax-gatherers,” see Wilcken
Ostr, i. p. 618, and for a similar use in the papyri the
editors’ note to P Fay 34% (A.D. 161) βοηθοῖς γεωργῶν κώμης
ἸΠολυδευκείας, where they translate ‘assistants in connexion
with taxes upon cultivators at the village of Polydeucia.”
For a descriptien of the Praefect as 6 τοῦ νομοῦ βοηθός,
“*helper of the district,”’ see P Giss I. 46" (time of Hadrian)
ἀξιοῦμέν σε τὸν τοῦ νομοῦ βοηθὸν διακοῦσαι ἡμῶν, and cf.
P Oxy IIT. 488535 (ii/iii_ Α.1».) προσφεύγω σοι τῶι κυρίῳ καὶ
πάντων βοηθῷ. For the word in its widest connotation it is
sufficient to cite P Oxy IV. 743°° (B.C. 2) εἰ καὶ πρ]ὸς ἄλλους
εἶχον πρᾶγμα, βοηθὸν αὐτοῦ γ[ε]νέσθαι διὰ ἣν ἔχομε(ν) πρὸς
ἑατοὺς φιλίαν, ‘‘for although I (?) have had trouble with
others you must assist him for the sake of our friendship”
(Edd.), and P Lond 4108 (c. a.v. 346) (= IL. p. 298) pera
τὸν θεὸν οὐδίναν (1. οὐδένα) ἔχομεν ἡμῆς βοηθόν, “after
(i.e. except) God, we have none to help us” (Ε4.) ; also
from 1i/B.C., P Leid E*6 δεόμεθά σου μεθ᾽ ἱκετείας, καθότι οὐ
διαλείπις ἡμῶν ἀντιλαμβανόμενος, καὶ ἐν τούτοις βοιηθὸν
γενόμενον προσκαλέσασθαι κτλ.
βοηθέω αα Jin.)
βόθυνος.
BGU IV. 1122'7 (B.C, 14) ἐπὶ τοῦ βοθύνου τὸ φυτόν. The
word is also supplied by the editor in P Hal I. 197 (middle
111/B.C.) ἐὰν δὲ τάφρον ὀρύσσηι ἢ [βόθυνον ὀρ]ύσσηι.
(For the spelling see on
βολίζω.
The adj. βόλιμος is found gzater in Sy// 140 (B.C. 353-2),
meaning “leaden”: see Dittenberger on 1.28and Boisacq s.7.
μόλυβδος. Thackeray (Gr. i. p. 106) notes μόλιμος and
βόλιβον from MSS of LXX, which may illustrate the
survival of some of the widely divergent forms current in
earlier Greek dialects. The name of ‘‘lead ” is supposed to
have been borrowed very early (before Homer), perhaps
from Iberians in Spain: cf. reff. in Walde Zaft. Etym.2 s.v.
plumbum. Tt is at least possible that βολίς in the sense
plummet (acc. to Homeric scholia) may be really “the
lead,” with form affected by Body etc. from βάλλω. How-
ever this may be, the verb βολίζω ‘sound ” is very instructive
as a Gt. eip. in Ac 2728: eleven centuries later, the Homeric
scholar Eustathius uses it as familiar from ancient Greek,
and he does not mention Luke or hint that he remembered
what for us happens to be the solitary example of the word :
see the quotations from Eustathius in Wetstein ad Joc.
It is sufficiently obvious that Luke did not coin the word,
and its history may help less obvious cases elsewhere.
βόρβορος.
For this word which is found in
Jerem 455 and 2 Pet 25", cf. Apoc, Petr. 8 καὶ λίμνη τις
iv μεγάλη πεπληρωμένη βορβόρου φλεγομένου, also Acéa
Thomae (ed. Bonnet) 53 εἶδον βόρβορον... καὶ ψυχὰς
ἐκεῖ κυλιομένας. Both the noun and the corresponding verb
occur in the Pelagia-Legenden, Ὁ. 64 (ed. Usener): ἐλθοῦσα
περιστερὰ μελάνη Kal βεβορβορωμένη περιεπέτατό μοι, kal
τὴν δυσωδίαν τοῦ βορβόρου αὐτῆς οὐκ ἠδυνάμην φέρειν.
See also Wendland in δύο. Ber? Akad. 1898, p. 788 ff.,
Bibl. Grk only in
114
βότρυς
“Ein Wort des Heraklit im
reference to 2 Pet 277.
Neuen Testament,” with
βορρᾶς.
The contracted form, which is found in the two NT occur-
rences of this word (Lk 1355, Rev 2118), is almost universal
in the Ptolemaic papyri, 6. g. P Lille I. 1 vecfo* (B.c. 259-8)
ἀπὸ νότου εἰς βορρᾶν, P Petr I, 2111 and 18 (p.c, 237) ἀπὸ δὲ
βορρᾶ, P Par 1515 (B.c. 120) ἀπὸ βορρᾶ τοῦ δρόμου τοῦ
[ἄ]γοντος ἐπὶ ποταμὸν τῆς μεγίστης θεᾶς “Hpas, and other
examples in Mayser Gr. p. 252; but P Hib I. 25 (a
calendar, B.C. 301-240) βορέαι πνείουσιν ὀρνιθίαι, ‘the
north winds which bring the birds are blowing.’ P Leid
W*ix. 24 has βορεας, some five centuries later, but it is always
rare. Cf. Job 267, Sir 4317, *°, Pyzene 9919 (c. B.C. 100) has
τῆς στοᾶς τοῦ βορέου : cf. Sy// 55279 (latter half of ii/A.D.)
els THY παραστάδα τὴν ἀπὸ δυσμῆς τῆς στοᾶς τῆς βορεί[ας
—with corresponding adjective. From inscrr. cf. OGZS 176%
(ii/i Bc.) ἐπὶ βορρᾶν, 2, 1781° (ii/i B.c.) ἐπὶ Bopav, AZzche/
1357° (B.C. 300-299) βορρᾶθεν. The adj. βορινός occurs in
P Oxy I. 43 versol 10. (after A.D. 295) ῥ(ύμῃ) τῇ Bopiv[y]
ἐκκλησίᾳ “ North Church St,” 7d. III. 4988 (ii/a.p.), ad. ;
but in 24. VIII. 1112533 (a.p. 188) βορ[ι]Ἱνοῖς implies pp, and
so P Ryl Il. 157! (a.p. 135). Thumb, He//ex. pp. 56, 65,
notes that βορρᾶς is a Dorism in the Κοινή.
βόσκω.
The verb is used in connexion with πρόβατα in P Magd 615
(B.C. 221) τά τε πρόβα]τα βεβοσκηκότας, P Tebt 11. 295°*
(A.D. 107-8) προβ]άτων βοσκ[ο(μένων), P Thead 575
(A.D. 317) βόσκοντος αὐτοῦ τὰ π[ρό]βατα, and with a herd
of swine, as in Mk 514, in the illiterate BGU 111. 757!°
(A.D. 12) ἃ βόσκουσιν ὑικὰ κτήνηι. Cf. Sy// 531° (iii/A.D.)
πρόβατα δὲ μὴ ἐξ]έστω ἐ[πιβό]σκε[ι]ν e[ts] τὸ τέμενος μηδενί,
on pain of confiscation to the god—see the editor’s note.
A derived noun occurs in P Lond 219 vecfo (an account for
food—ii/B.c.) (=IL p. 2) ἰδίῳ Books. It is frequently
found as a termination, e. g. tepakoBookds (P Petr III. 99°,
ἰβιοβοσκός (2/. 58(e)i ) (both ili/B.c.): see Mayser Gr.
Ρ. 471.
βοτάνη
is common in the magic papyri, 6. g. P Lond 461% (iv/A.p.)
(=I. p. 71) κυνοκεφάλ(ιον) Bor(avnv)—a herb mentioned
by Pliny (4... xxx. 2) as employed for magical purposes
(Ed.). In P Amh 11. 91” (A.p. 159) κατασπορὰς βοτα-
νισμούς is rendered by the editors ‘‘ sowing and weeding.”
For βοτανισμός see also BGU I. 19717 (a.p. 17), 2. II.
52619. 34 (a.p. 86).
βότρυς.
BGU IY. 1118! (b,c. 22) σταφυλῆς βότρυας ὀγδοήκοντα.
Similarly P Lips I. 304 (iii/a.p.). A subst. Botpeds, hitherto
unknown to the lexicons, occurs in a list of persons employed
by certain village officials, P Lond 11. 189°8 (ii/A.p.) (= II.
p- 157)—was he a *‘grape-picker’’? The note in Moeris
(Ρ. 105), βότρυς, pakpdy, Αττικῶς. βραχύ, HAAnviKas. makes
this word—presumably representing its class—an instance of
the tendency to shorten vowels; incidentally it tells us that
quantities were not yet levelled as in MGr.
βουλευτής
βουλευτής.
Apart from Mk 154%, Lk 235°, where both writers had
Gentile readers in view, neither βουλευτής nor βουλή seems
to have been used by Jews as a technical term in connexion
with their Sanhedrin, although Hicks (CA i. p. 43) refers to
Josephus 4./. ii. 17. 1 οἵ τε ἄρχοντες καὶ οἱ βουλευταί, and
-Intt. xx. I. 2 (in an edict of Claudius) Ἱεροσολυμιτῶν
ἄρχουσι βουλῇ δήμῳ ᾿Ιουδαίων παντὶ ἔθνει. As illustrating
the use of βουλευτής in Egypt it may be noted that in P
Lond 3484 (¢. A.D. 205) (= II. p. 215) a certain Heron is
described as βουλευτής of Arsinoe, and an ex-koopyTis
(κεκοσμητευκώς). A century later a letter is addressed by
one Eudaimon γυμ(νασιαρχήσας) βουλί(ευτὴς) of Oxyrhyn-
chus to two colleagues, ἀμφοτέροις συνδίκοις βουλευταῖς τῆς
[λαμπρο]τ(άτης) ᾿Οξυρυνχ[ιτ]ῶν πόλεως, Chrest. 11. 196?*-
(A.D. 307—Mitteis, not here alone, misprints “Ὁ. Chr.”).
An inser. of A.D. 214-5, OGZS 20094, found at a place
beyond Philae, gives the title to a ἱερεὺς γόμου (see s.z.).
The editor observes that it must refer to some Greek com-
munity, and suggests Ptolemais: he quotes C/G 5000ii-3,
where the brother of the subject of this inscr. is called
βουλευτής, ᾿ἄρξας ἸΤτολεμαιέων «ἐς the note for other
passages. In P Fay 37? (ili/a.p.) an order is issued for the
arrest of Emes, who has been ‘‘accused by Aurelius Nilus
councillor ~ (ἐνκαλούμενον ὑπὸ Αὐρηλίου Νείλου βουλευτοῦ) :
cf. P Fay 85° (A.p. 247) with the editors’ note. [The cvzx
of P Grenf IT. 63% " (? middle ii/a.p.) βουλ(ευτὴς) σιτολόγων
is now solved by the correct reading, βοηθ(ὸς) σιτολόγων :
see Wilcken drchiu iii. p. 124.] In OGZS 56 (Canopus
Decree of Ptolemy III, 8.c. 239) we read of the βουλευταὶ
ἱερεῖς ἐν Αἰγύπτῳ, whom Dittenberger (n. 51) describes as
““collegium quod de rebus cuiusque delubri administrandis
consultabat.”” See also Hohlwein L’£gyfte Romaine,
Ρ. 133f., and the index to OG/S.
βουλεύω.
For the verb in its general sense followed by an infinitive,
as in Ac 5° XD, cf. P Tebt I. 5828 (p.c. iri) βεβουλεύμεθα
ἐκσπάσαι Td ἐπιδεδομένον ὑπόμνη(μα), “we have deter-
mined to abstract the memorandum” (Edd.), P Fay 1169
(A.D. 104) ἐπὶ βουλεύωμαι [eis π]όλιν ἀπελθῖν χάριν [τοῦ]
Μικροῦ, “as I am intending to go to the city on account of
the little one” (Edd.), Ὁ Leid W* 4 (ii/iii ap.) βουλευομένον
(= cv) δὲ τὸ τρίτον τρίτον (om.) κακγᾶσε (/. καγχᾶσαι),
**volente vero tertium cachinnari” (Ed.). The active (as
in Isai 238) was perhaps obsolete : BGU IV. 10978 has been
emended—see συμβουλεύω. The verb is absolute in the
oldest dated Greek papyrus, P Eleph 15 (a marriage contract,
B.C. 311-0) (= Selections, 1». 2)—the couple are to live
ὅπου ἂν δοκῆι ἄριστον εἶναι βουλευομένοις κοινῆι βουλῆι.
It is used of a judge conferring with his assessors in Chvest.
II. 372). 18 (ii/a.p.) Εὐδαζίμων βουλευσάμενος σὺν τοῖς
trapo[tjou εἶπεν κτλ. Note for the subst. P Fay 20?
(ii/iv A.p.) ὅθεν μοι παρέστη τὸ βούλευμα τοῦτο, ‘* wherefore
I have formed this intention” (Edd.).
βουλή.
The word βουλή is always used both in the LXX and
the NT = ‘‘counsel,” and never in its technical sense of
““council.” or this latter usage in Egypt reference may
be made to Hohlwein Z’£gyfte Romaine, p- 134ff., and to |
115
βούλομαι
the editor’s note to P Lond 40 5}8 (c. 4.0. 346) (= IT. p- 295).
The description of a man as θεῶν Bovdatos, “counsellor of
the gods” in C/G 1167 (see LS 5.7. Bovdatos) may be
compared with the reference in Diod. ii. 31 f. to the 30 stars
which the Chaldaeans distinguished as θεοὶ βουλαῖοι (Archiv
i. p. 499). For the ordinary sense of ὁ" counsel” it will be
enough to quote P Eleph 18 (see above under βουλεύω).
See Bishop E. L. Hicks’s note in ΟΡ i. Ὁ 43:
βούλημα
is used with reference to the contents of a will in P Lond
1716 Ὁ (iti/A.D.) (= 11. p. 176) τὸ évyeypappévov βούλημα:
ef. in a similar connexion BGU I. 361i 2% (4.p. 184) tva
τὸ βούλημα αὐτοῦ φανερὸν γένηται. P Tebt II. 407°
(ὁ Δ... 199) τὸ δὲ] βούλημα τοῦτο ἐὰν μὴ vddEs—the
property is to go to the Serapeum at Alexandria if the
daughter of the writer does not observe his wish that certain
Slaves should be set free. νὴ 366!? (c. a.p. 38) ἐκείνου
τῆς ἐπιθυμίας βουλήμασιν is a collocation rather like τὴν
εὐδοκίαν τοῦ θελήματος αὐτοῦ, Wph 1°.
For βούλησις see P Tebt I. 4335 (B.c. 118) ὃς ἀκόλουθος
ὼν τῆ[ι ὑἹμετέρᾳ βουλήσει προνοεῖται KTA., ‘ who in accord-
OGIS 383178
(Antiochus of Commagene—mid.i/B.c.) ods ἐγὼ θεοῖς τε kal
τιμαῖς ἐμαῖς κατὰ δαιμόνιον βούλησιν ἀνέθηκα, Sy// 8033
(ii/A.D.) as cited under βιάζομαι, and the late P Amh II.
1441} (v/A.D.) θεοῦ βουλήσει, ‘God willing.”
ance with your wishes takes care etc.,”
βούλομαι.
The Ptolemaic papyri show this word as freely as the late
papyri, and Blass’s opinion that the word was ‘‘ adopted
from the literary language” (Gr. p. 38, repeated in Blass-
Debrunner, p. 40) becomes more and more difficult to
support. If the word was literary, the NT writers were
not the first to popularize it.
recurring phrases as γινώσκειν σε βούλομαι, βούλομαι
μισθώσασθαι. The thought of ‘‘ purpose, intention, not
mere will, but will with premeditation” (Hort on Jas 44),
which frequently underlies its usage, comes out P Oxy NX.
1263" (A.D. 128-9) βούλομαι πρώτως... χρήσασθαι τῇ
τῶν ἐργατῶν] ποταμοῦ τέχνῃ, “1 wish to begin . . . to
practise the trade of a river-worker” (Edd.): cf. εὖ. 126719
(A.D. 209). See also the important official decree, P Lond
904°° (A.D. 104) (= III. p. 125) as revised Chest. I. p. 236,
BovAop[at] πάνταϊς τ]οὺς εὔζ[λ]ογον δο[κοῦν]τα[ς] ἔχειν τοῦ
ἐνθάδε ἐπιμένιν [αἰτίαν ἀπογράφεσίθ]αι κτλ., and BGU I.
248" (ii./A.p.) θεῶν δὲ βουλομένων. In P Oxy il. 244%
(A.D. 23) a slave named Cerinthus begins a petition with
βουλόμενος μεταγαγεῖν. Other instances of βούλομαι, in
phraseology not influenced by formulae, are P Lille I. 165
(iii/B.c.) ἔφη . . . σοί τε οὐ βούλεσθαι διαφέρεσθαι περὶ
τούτου, ““εἰ quil ne voulait pas entrer en désaccord Ἰὰ-
dessus avec toi’ (Edd.) ; P Flor I. 67 (a.p. 210) ἐβουλόμην
μὲν οὖν εἰ οἷόν τε iv εὐθέως ἐξορμῆσαι, followed by ἀλλὰ
with clause explaining the hindrance—similarly in 2d. IL.
156? (iii/a.p.) ; 2b. II. 1265 (A.D. 254) ἐπεὶ αὔριον αὐτοὺς
βούλομαι ἀποστεῖλαι cis Βερνεικίδα, and PSI III. 236%
(iii/iv A.D.) ἀντίγραψόν por περὶ οὗ βούλει ἡδέως ἔχοντι.
In BGU IL. 6467 (A.D. 193) βούλομαι replaces the normal
εὔχομαι in the opening greeting, ἐρρῶσθε (= -at) ὑμᾶς
βούλομαι. Two instances of the form βούλει may be cited,
The word is common in such
βουνός
P Tebt II. 4ο815 (a.m. 3) καὶ σὺ δὲ περὶ ὧν βούλε[ι] γράφε,
P Giss I. 4718 (Hadrian) εἰ δὲ βούλει αὐτὸ ἀγορασθῆναι
(δραχμῶν) p. Reference may be made for the use in
classical times to Sy/2 569° φηνάτ]ω 6 θέλων, on which
Dittenberger remarks that 6 θέλων replaces the Attic ὃ
βουλόμενος in Paros (as here), Thasos, Phocis and other
districts. But of course the fact that ‘‘he who is willing”
and “‘he who is minded” may be used interchangeably in
a particular formula, does not prove that the two verbs
are synonyms. A literary citation may be added from the
collection of maxims in PSI 11. 120%8 (?iv/A.p.) μικρὰ
βούλου δοῦναι ἢ τὰ ἄλλων ἐγγυήσασθαι.
In P Par 4819 (8.6. 153) ἥκαμεν eis τὸ Σαραπιεῖον
βολάμενοι συνμῖξαί cot, the form βολάμενοι is treated as
an aorist by Witkowski (*, p. 92), who compares P Amh
Il. 93 (A.D. 181) βόλομαι μισθώσασθαι παρὰ σοῦ κτλ..
and in Addenda, p. 141, P Par 6344(8.c. 165) κατὰ τῶν
δυναμένων μέν, μὴ βολαμένων δέ: see also Mayser G7.
p. 369. The instance from P Amh II. 93 is a serious
impediment to Witkowski’s view. But Ionic had the form
in Bod. in v/iv B.c. See the inser. from the shrine of
Amphiaraus at Oropus, 0227 5339% (= Syl 589) θύειν δὲ
ἐξεῖν (ic. ἐξεῖναι) ἅπαν ὅτι ἂν βόληται ἕκαστος : for proof
see C. 10. Buck Greek Dialects, p. 173, where an
Eretrian inser. is quoted for BoAdpevov. ‘Thumb, Déa/.
p- 273, explains it as a different present stem: the fact that
it existed both in Ionic and in Arcadian-Cyprian (¢. p. 304)
might account for its leaving traces in the Kow#, and
forming a new aorist.
βουνός.
This word, which is quoted in Lk 3°, 23°° from the
LXX = “hill,” “eminence,”’ is thought by Mayser (7.
p. 8, to have entered the Kow# through Doric influence.
Hatzidakis ( ὑεῖ. p. 157) quotes Phrynichus (p. 355), who
says it was Sicilian, and not intelligible in Athens in the |
But could not the Athenians of the late
fourth century read Herodotus? (He seems to imply that
the word came from Cyrene—see iv. 199 with Blakesley’s
Excursus. With claimants almost as numerous as those for
Homer’s birth, we can sympathize with Thumb’s scepticism,
Hellen. p. 224. But Herodotus, if rightly understood, is a
much better witness than Phrynichus.) The literary Kowy
had the word in common use before Polybius, who uses
it and βουνώδης. It is found in a Ptolemaic papyrus of |
ἡ πιο. in Archiv i. p. 64:5, ἀπη[λιώτο]ν βουνοὶ τῆς
κώ[μης, in BGU IV. 1129" (B.C. 13) ἀπηλιώ(τῃ) βουνός,
and δὲς in P Amh II. 6839 (late i/A.p.) again marking
locality. A village called Bovvol Κλεοπάτρας appears in
P Flor I. 6427 (iv/a-p. zé¢.) and by supplement in 50%
(A.p. 268). The word is common in inscrr., e. g. Przene
3718 (ii/B.c.) εἰς τὸν ἀπεναντὶ βουνὸν τὸν λεπρὸν ἐθήκαμεν
time of I'hilemon.
ὅρον : cf. 2b. 168, 4210.51,8°, (after B.C. 133). The diminutive |
βουνίον occurs ὧδ in this last inser. : ef, A/agu 122. (d)**
(iv/B.c.). See also P Flor I. 58” (iii/A.D.) βουνὸν σείτου ---
presumably a ‘‘heap,” but context isimperfect. Both βουνός
and its diminutive survive in MGr, βουνό and βουνί.
βοῦς.
Except in/ace. pl., the inflexions are the same as in Attic,
116
e.g. τὴν βοῦν P Par 58% (ii/B.c.) (= Witkowski*, p. 80),
βραβείω
βοός P Fay 624 (A.D. 134), βόες, βοῶν, βουσί in Mayser Gr.
p. 268. For acc. pl. βόας, as in Jn 24%, see P Oxy IV.
72916 .(Α.Ὁ:.:137}» τ Gen. J. «4855: (a.D., 646}. but ain
Ptolemaic times Bots survives in P Petr II. 32 (26) * (iii/B.c.).
The originally Aeolic dat. βόεσι is found OGZS 2001§
(iv/A.D.) θρίψαντες αὐτοὺς βόεσιν : it may have been kept
alive by poetry. In Ptolemaic papyri the word generally
Mayser gives ‘‘Botds (ἡ) without citing any
cases of ὁ B., though some are indeterminate. The word is
quite rare in NT, as in post-Ptolemaic papyri, and has lost
any differentia it once had. As with other words of irregular
flexion, diminutives (such as βούδιον, βοΐδιον) and synonyms
encroached upon it. MGr has βούδι (βόδι or βόϊδι). For
φόρος βοῶν, the tax levied on those who kept bulls or cows,
see Wilcken Os. i. p. 352, and on βουκόλος as a priestly
title, as in P Lond 417 (8.6, 161) (=I. p. 27) ὁ βουκόλος
τοῦ “Ocopam, see Otto Priester i. p. 110. Βουκόλος is
found in its ordinary sense of ‘‘ herdsman” in P Flor III.
32144f. (iii/a.D.)
means ¢o7w -
βοαβεῖον.
For Bp. = “‘ prize,” as in 1 Cor 9*4, Phil 314, see Priene
1188 (i/.C.) τοῖς νικήσασιν as] ἀσφαλέστατα πρὸς πάντα
τὸν χρόνον γενηθῆναι τὰ βραβ[εῖα, C/G 3674 (A.D. 166)
τιμηθεὶς χρυσείῳ βραβείῳ. The word is used by Vettius
Valens p. 17422 κἀκείνοις τὸ βραβεῖον ἀπονέμειν, and similarly
p- 2888. [An instance of βραβεια appears in BGU IV.
1027 *Xvll-18 (iv/a.p.) in a fragmentary context ; but Wilcken’s
revision, Chrest. 1. p. 502, shows that the word is βρέβεια =
brevia.] Niageli, p. 37,
cites Menander and late poets, with
Boapedvo.
The ‘‘applied and general sense” which Field (Aofes,
p- 196) finds in this word is confirmed by P Par 637°
(B.C. 165) λόγῳ τινὶ ταῦτα βραβευθῆναι, ‘‘that these things
are administered reasonably,” 74. 1°! βραβευθῇ κατὰ τὸ
βέλτιντον (/. βέλτιον), “be administered in the best way”
(Mahaffy), P Leid B 1.33. (B.c. 164) τὸ θεῖον βραβεύσας,
Michel 1634 (8.6. 148-7) πάντα καλῶς καὶ πρεπόντως
βραβεύσας. So in a Magnesian inscription (also 1i/B.C.),
Spil 929% τῶι μὲν ἀκριβεῖ τῆς ψήφου βραβευθῆναι τὴν
κρίσιν οὐκ ἠβουλόμεθα, where the Jaw court and not the
the scene In P Oxy VII. 10501
however (ii/iii A.p.—an account for games) BpaBevtats =
‘“umpires.” Vettius Valens has the verb twice, p. 354°
and p. 358°, of the sun or the period of time which ‘* deter-
astronomical data.
stadium is of action.
mines” We may endorse accordingly
the RV rendering of Wisd το ἀγῶνα ἰσχυρὸν ἐβράβευσεν
αὐτῷ, ‘over his sore conflict she watched as judge,” and
Lightfoot’s insistence on the element of award or dectsvon in
a conflict between two impulses, in the remarkable phrase of
Col 315: whether the figure of the games is present we need
not argue. A new literary citation reinforces this, from the
Menander fragment in PSI IT. 126°°—
λοιπὸν τοὔνομα
[το]ὐμὸν φράσαι, τίς εἰμι "πάντων κυρία
τούτων βραβεῦσαι καὶ διοικῆσαι, Τύχη.
βραδύνω
βραδύνω.
The intrans. use of this verb, which alone is found in the
NT, may be illustrated from P Oxy I. 118% (late iii/a.p.)
ἐπὶ οὖν Bpadivover, ‘since they are delaying,” and OG/S
515° (A.D. 209-11) καὶ διὰ τοῦτο καὶ ἡ εὐϊπορία ἡ πρὸς
τοὺς κυρίους αὐϊτοκράτορας τῶν φόρων βραδύνει. So ina
papyrus of the second half of ii/a.p., edited by Comparetti in
Jel. Nicole, p. 59 (col. ii.) ὡς ἂν βραδύνῃς καὶ ὑστερήσῃ
ταῦτα τὰ [κτήνη] τῆς πορείας, οὐκ ἀγνοεῖς οὐδ᾽ αὐτὸς ζημίᾳ
σε ὑποπί εἴπτειν μέλλοντα, ““1 you delay, and these animals
are late for the expedition, you yourself know you will get
into trouble.” (The document is given again in P Flor II.
p- 258.) In the Christian letter, P Gen I. 51°, ἐβράδυνεν is
without clear context, but certainly means ‘‘he delayed.”
In MGr βραδυάζει or βραδύνει = ‘it is late,” ‘evening
draws on.”
βοαδυπλοέω.
This ἅπ.εἰρ. of Ac 277, cited by Grimm only from Arte-
midorus (ii/A.D.), is the subject of a note by W. Montgomery
in £xf VIII. ix. p. 357. He suggests that it is a technical
term, ‘‘to slow-sail,” meaning to work to windward by
tacking. Though found earliest in the ‘* /’e-document,” it
is quite certainly no coinage of the author. In Artemidorus
it is not technical, but only denotes a slow voyage.
βραδύς.
The adverb is common in signatures with reference to
those who were unskilled in writing—e. g. BGU ΤΙ. 5431
(B.C. 27) ἔγραφεν ὑπὲρ αὐτοῦ Ζήνων Ζήνωνος ἀξιωθεὶς διὰ
τὸ βραδύτερα αὐτὸν γράφειν. P Fay ογ (A.b. 78) ἔγραψεν
ὑπὲρ [αὐτ]οῦ βραδέω(ς) γράφοντος, BGU 1. 699 (a.p. 120)
(= Chrest. II. 142) ἔζγίραψα ὑπὲρ α[ὑ]τοῦ ἐρωτηθὶς διὰ τὸ
PpalSlutepa αὐτὸν γράφιν, αὐτοῦ γράφοντος [τὸ ὄ]νομα, and
P Lond 1164 (4)? (a.p. 212) (ΞΞ III. p. 167) ἔγραψα ὑπὲρ
αὐτοῦ τὸ σῶμα τῆς ὑπογραφῆς, αὐτοῦ ὕστερ[ο]ν ὑπογράφοντος
Bpadéos—upon which follow the painful uncials of Philan-
So the Ptolemaic Ost 10279 διὰ τὸ
βραδύτερα αὐτὸν γρά(φειν). Outside this special use, in OG/S
502"? (ii/4.D.) we have τοῦ] βράδειον ἀπολαῦσαι τὴν πόλιν
τῆς [προσηκούσης προσόδου. The positive adv. occurs in
P Oxy VIII. 108859 (i/aA.p.—a medical receipt) Bpa[Séws]}
πινέτωι μετὰ γλυκέως ἢ. μέλιτοϊς, “to be drunk slowly with
raisin wine or honey” (Ed.) It is curious that we cannot
illustrate the adj. from our sources, while the ady. is so
Sylf 2217? (latter part of iii/B.c.) has εἴς τε τοὺς
μισθοὺς [rots] βραδέσιν, “eis qui non in tempore veniebant”’
(Ed.). MGr βραδειά and (neut.) βράδυ -- ἘῸΝ
βραδύνω ud fn.
tinous Demetrias.
common,
“evening
Poadvrtis.
For B., which in Bibl. Grk is confined to 2 Pet 3°, we can
only cite Vettius Valens, p. 28924 ἀνακρίσεις καὶ βραδυτῆτες
καὶ ἀναλώματα καὶ φθόνοι. Wetstein has good parallels
from literary Κοινή.
βραχίων.
P Oxy III. 490!* (a will—a.p. 124) οὐλὴ βραχείονι δεξιῷ :
similarly P Amh II. 1128 (a.p. 128); P Ryl IL 1798
A.D. 127), ete. In Syl/ 615%? (iii/ii
Parr IL.
11
-
( βρέχω
ταύρου δίδοται γλῶσσα καὶ βραχίων, it means a ‘ shoulder”
of meat, and so of a ram in 1.8
βοαχύς.
The adjective is used of σλυζμγο in P Tebt I. 322° (?.n.c. 145)
ἔστιν δὲ ὡς (ἐτῶν) KB βραχὺς pedlxp(ws) κλαστός, “he isabout
22 years of age. short, fair, curly-haired” (Edd.): cf. P Petr
I. 13 (2)19, 1422 (both B.c. 237), etc. In P Oxy IV. 7057
(A.D. 209-2) we have ἐπίδοσίν τινα] βραχεῖαν, “a trifling
benefaction,” and in the epigram PSI 1. 1711 (?iii/a.p.)
the editor understands οὐ βραχὺν ἄνδρα as a man “‘not of
small account” in view of the ἐπισημ[ζότατον] which follows.
in Vettius Valens, p. 78? to a ‘‘small” army or town. So P
Lille I. 1 verso (B.C. 259-8) εἰς ὃ ἔσται βραχὺ τὸ ἀνάλωμα.
For β. of ¢zme cf. P Par 5111 (B.c. 160) (= Se/ectzons, p- 20
ἔτι βραχὺ ἔχω... , “1 have still fora little while... .?
P Fay 204 (ii/iii A.D.) 6 βίος βραχύς], and P. Strass I. 2221
(iii/A.D.) ἀφορμὴν κἂν βραχεῖαν δικαίαν κατοχῆς. The
phrase διὰ βραχέων, as in Heb 132%, occurs in P Strass I.
418 (A.D. 250) διὰ βραχέων σε διδάξω : cf. also BGU III.
Torr! 4 (ii/B.c.) ὡς βραχύτατα γράφειν. That “short,” in
a document or a sermon, is a relative term, is rather amusingly
shown at the end of a very long petition, P Flor III. 296°
(vi/A.D.) . υἹηγείσθω δὲ τῶν βραχέων μου γραμμάτων ἡ
ἐποφειλομένη ὑμῖν ἐξ [ἐμοῦ ?] προσκύνησις καὶ ὁ ἀσπασμός
βου ὡς οὐ χάρτης χωρεῖ, δέσποτα.
For an example of the irregular comparative, sce the
astronomical papyrus P Par 14°4, written about ii/B.c., where
we have καθ᾽ ὃν ὁ ἥλιος φερόμενος τὴν μὲν ἡμέραν βραχυτέραν
ποιεῖ, τὴν δὲ νύκτα μακροτέραν. Doubtless, as Blass assumes,
the original author in iv/B.c. wrote βραχυτάτην and μακρο-
τάτην, and this makes the scribe’s alteration two centuries
Ρ. 78- On the
“barbarism” βραχήν found in Asia Minor, and its witness
to local pronunciation, see Thumb “ellen. p. 139.
later all the more significant: see Proleg.
βρέφος.
BGU IV. 1104** (time of Augustus) ἑατῆς τὸ βρέφος
ἐκτίθεσθαι, P Oxy VII. 1069” (iii/ A.p.) ἐὰν yap τέκῃ 7
Tapovy ἀνάγκασον αὐτὴν τὸ βρέφος φειλοπονῆσε (2 φιλο-
πονῆσαι), 20. XI. 1209᾽5 (A.D. 251-3) ἀρρενικ βρέφει,
“male nursling child,” P Lond 951 werso% (late iii/A.D.)
(= III. p. 213) εἰ O€Afets, τ]ὸ βρέφος ἐχέτω τροφόν, ἐγὼ yap
οὐκ ἐπιτίρέϊπω τῇ θυγατρί μου θηλάζειν, a letter from a
father-in-law or mother-in-law with reference to the nursing
of a new-born child. In the magic papyrus P Lond 1221
(iv/A.D.) (=I. p. 116) Hermes is invoked—®AOe] pou κύριε
“Ἑρμῆ ὡς τὰ βρέφη cis τὰς κοιλίας τῶν γυναι[κῶ]ν.
βοέχω.
The verb is very common in connexion with the irrigation
of land owing to the inundation of the Nile, e.g. P Lille I.
26% (iii/B.C.) ἡ κώμη ἔρημος διὰ τὸ πλείω χρόνον μὴ
βεβρέχθαι, “‘ the village is deserted because for a long time
there has been no inundation there,” Chrest. I. 3418 (c.
A.D, 120) τῶν... βρεχέντων πεδίων καὶ τῶν [δ]υναμένων
αὐλακισθῆναι, ‘irrigated and ready for the plough,” P Tebt
I. 245) (B.C. 117) κατὰ τὰ προσαγγέλματα τῆς βεβρεγμένης,
“*in the matter of the reports of the irrigated land,” P Lips
16
βροντή
I. 105!° (i/ii A.D.) μόγις τὸν τῆς βεβρεγμένης ἀπήρτισα, “1
have with difficulty completed the account of the irrigated
land,” P Giss I. 60% 12 (ii/A.p.) ἐξ ὧν ἐβρέχησαν τῷ B (ἔτει)
᾿Αδρια[νοῦ κτλ. The old and regular strong aor. pass. was
ἐβράχην : this new formation illustrates the extension of
the verb’s use. Add from inscrr. OGZS 669%? (i/A.D.) τῆς
οὔσης ἀναβάσεως καὶ τῆς βεβρεγμ[ένης γῆς. From &Bpoxos
(cf. below under βροχή) comes a verb ἀβροχέω ‘* to miss
irrigation,”’ as BGU TI. 13915 (a.p. 201-2) ἠβροχηκνίας πρὸς |
τὸ ἐνεστὸς δέκατον ἔτος. MGr βρέχω (ἐβράχηκα, ἐβρέχτηκα
-—both aor. pass. have survived) = ‘ wet, dip, (cause to)
rain” (Thumb Aazdo.).
βοοντή.
Of this common Greek word we dan quote no instance
from the papyri: derivatives like Bpovraywyéds and βροντο-
κεραυνοπάτωρ are cited by van Herwerden from the great
Paris magic papyrus, as well as the two derived verbs.
Βροντάω occurs in the magic papyri P Lond 461% (iv/a.D.)
(=I. p. 70) ἐγώ εἰμι 6 ἀστράπτω(ν) καὶ βροντῶν, and
12186 (ΠΑ...) (=I. p. 96) ὃ αἰὼν ὁ βροντῶν, and βροντάζω |
in the last-mentioned papyrus 1. 235 (=I. p. 92), and in
122 (iv/A.D.) (=I. p. 119). In Phrygian inscrr. βροντῶν
θεός is a standing title of the sky-god: cf. Zuppiter Tonans
at Rome. Βροντῶ is still ‘‘to thunder” in MGr. Vettius
Valens has βροντοποιός and βροντώδης.
“ (
βοοχή. '
The evidence already adduced under Bpéx@ is in itself
sufficient to throw suspicion on Thayer's (p. 694) classing
this amongst ‘‘ Biblical” words, and as a matter of fact we
can now cite many instances of βροχή from profane sources.
Thus from Ptolemaic times comes P Petr III. 43 (2) vec¢ol: 8
(B.C. 245) πρὸς τὴν βροχὴν τῆς τῶν KAn[povxXt]kOv ἱππέων
γῆς, and almost contemporary with the NT passage (Mt
7*, 51) is P Oxy 11. 2808 (A.D. 88-9) a lease of land εἰς ἔτη
τέσσαρα βροχὰς τέσσαρες. From this it would appear, as
the editors point out, that if there was no βροχή, the year
was not to count as one of the four years; and they com-
pare the clause frequently found in leases, ἐὰν δέ τις τοῖς
ἑξῆς ἔτεσι UBpoxos γένηται, παραδεχθήσεται τῷ μεμισθωμένῳ
(e.g. P. Oxy I. 1015, a.p. 142). See also Archiv iv.
Ρ. 177, and for a notification of aBpoxfa BGU I. 139 (A.D.
202) (= Chrest. I. 225).
P Tebt II. 4012? (early i/A.D.), where in the accounts of a
beer-seller there is an item βροχῆς (ἀρτάβαι) B, which
seems to be part of the brewing process. In MGr βροχή is
““rain,’’ βροχερός ‘‘ rainy.”
Boozos.
In P Oxy I. 5136 (a.p. 173) a public physician, who had
been ordered to examine into the cause of a death, reports
that he had found the body ἀπηρτημένον βρόχῳ, ‘‘ hanged
The verb is found in the iv/A.D. Acts of John,
P Oxy VI. 850° ἐννοοῦν[τα] β[ρ]οχίσαι ἑαυτόν, ‘one who
was intending to hang himself.”
by a noose.”
βρουγμός.
Thayer seems to have overlooked the citation from Eupolis
(v/B.c.) given in 1,58, so that his oldest profane citation is
later than LXX, and has moreover a different sense, “ biting.”
For βροχή in another sense see
115
βυρσεύς
He does not however include it in his list of ‘ Biblical’?
words, so that no harm is done by the oversight.
Bobo.
To the ordinary citations for this NT ἅπ. εἰρ. (Jas 311) may
be added its occurrence gzz7guzens in the recently discovered
poems of Bacchylides, e.g. III. 15 f. βρύει μὲν ἱερὰ Bov-
θύτοις ἑορταῖς, βρύουσι φιλοξενίας ἀγυιαί, ‘the temples are
rife with festal sacrifice of oxen, the streets with hospitable
feasting” (Jebb). Herwerden Ze. s.v. cites also Timotheus
ers. 221 βρύων ἄνθεσιν ἥβας.
| βοῶμα
in MGr = ‘‘rubbish, stench, dirt” (Thumb, Handb.).
Pallis, in his Votes, p. 14, proposes to recognize this word—
which would be a variant of Bp@pos, whence we get bromine
—in Mk 7!% His rendering, ‘‘ which thing (or circum-
stance) clears away all impurities,” ignores the true readinz
καθαρίζων : it would he better to take the latter as agreeing
with ἀφεδρῶνα, by the lapse of concord so common in Rev
(Proleg. p. 9). But the RV supplies a much more satis-
factory sense, though the new proposal is ingenious.
| βοώσιμος
is found in a love-spell, P Lond 1241-1 (iv/v A.D.)
(=I. p. 121) καὶ βρώσιμον [λ]αβών. Cf. Sy/7 28988 τὰ δὲ
κρέα τ[ὰ] βρώστιμα (?).
βρῶσις.
P Lond 1223°(A.p. 121) (-- ΠΠ|. p. 139) xépro(v) εἰς μὲν
βρῶσιν] προβάτ(ων), ‘fodder for the pasturing of sheep” =
so P Lips I. 118% (a.p. 160-1).
βυθίξω.
The figurative use in 1 Tim 6° may be illustrated by «51,1
3247 ((i/B.C.) συνεχέσι πολέμοις καταβυθισθ[ε]ῖ[σαν τὴν
πόλιν. See also Alciphron I. 16, 1 (= Schepers, p. 19) τὸ
νῆφον ἐν ἐμοὶ συνεχῶς ὑπὸ τοῦ πάθους βυθίζεται (cited by
Dibelius HZN7 ad τ Tim 6%).
βυθός.
P Oxy VI. 88610 (iii/A.p.) (= Selections, p. 111) ἐπικαλοῦ
μὲν] (2) τὸν (ἥλιον) Ke τοὺς ἐν βυθῷ θεοὺς πάντας, * call
upon the sun and all the gods in the deep”—in a magic
formula. From the same kind of literature we may cite P
βηθοῦ, ‘‘respirans enim poppysmum edit ex profundo,” and
xxv. 28 ἐν τῷ βυθῷ τὴν δύναμιν ἔχουσαν ἐμοί, ‘in profundo
potentiam habentem mihi” (Ed.). The word was prominent
in Valentinian speculation, and it is not surprising that it
should figure in magic papyri, which breathe a kindred air.
βυρσεύς.
P Fay 12115 (c A.D. 100) τοῦ] κυρτοῦ βυρσέως, ‘the
hunch-backed tanner.” From βύρσα, ‘hide,’ on the
analogy of the gen. βύρσης, we find an acc. βύρσην, as.
P Petr 11. introd. p. 37 (¢@)?: see Mayser Gr. p. 12, and
cf. Proleg. p. 48. P Oxy VII. 10573 (A.p. 362) has ἀπὸ.
τιμῆς βύρσας, where analogy has worked the other way.
In P Petr 11. 32 (1) a βυρσοδέψης, “tanner,’’ is also de-
scribed as a σκντεύς, ‘‘cobbler”’: cf. the editor’s note and
Wilcken Ost. i, p. 294.
βύσσινος
βύσσινος.
The manufacture of this famous material (τὰ βύσσινα,
with or without ὀθόνια) seems to have been a Government
monopoly in Egypt, and it was carried on under the direc-
tion of the priests in the temples, which were hives of
industry as well as of devotion. The output of these early
ecclesiastics ranged from lawn to beer, as we see from P
Eleph 27a" (p.c. 225-4) with the editor’s note and P Lond
1177 (A.D. 113) (= III. p. 182). See also for the linen
monopoly Wilcken Os¢v. i. p. 266 ff. and Dittenberger’s note
to OG/S 90"? (the Rosetta Stone—B.c. 196) τῶν τ᾽ εἰς τὸ
βασιλικὸν συντελουμένων ἐν τοῖς ἱεροῖς βυσσίνων ὀθονίων
ἀπέλυσεν τὰ δύο μέρη.
βύσσος.
For this Hellenized Semitic word see P Gen I. 3619
(A.D. 170) (= Chrest. 1. 85) βύσσου στολίσματος πήχεις
δέκα, and cf. P Tebt II. 31379 (a.p. 210-1), 598 (A.b.
176-91).
4
βωμός,
originally ‘* platform,” like its kin βῆμα, has been special-
ized as a ἱερὸς βωμός, “altar,” from Homer down. It is
119
,
Bapos
common in the papyri and inscriptions. One or two
instances must suffice. Thus in the curious P Petr IT. p, [28],
Fr. 413 (B.C. 241) it appears that the inhabitants of certain
houses in Crocodilopolis built up the doors of their houses
and set altars against them to avoid having Crown officials
billeted on them—doaitas δὲ καὶ ἐνωικοδομηκότας τὰς
θύρας τῶν οἰκιῶν βωμοὺς προσωικοδομήκασιν, τοῦτο δὲ
πεποιήκασιν πρὸς τὸ μὴ ἐπισταθμεύεσθαι. Cf. also the
phrase ἔξω ἱεροῦ βωμοῦ with reference to being outside the
** protection” of a temple and altar, e.g. P Tebt I. 2107
(B.c.'107) (= Chrest. I. 327), P Oxy IV. 785 (c. A.D. 1), zd.
X. 12588 (A.D. 45). In P Grenf II. 111?! (v/vi A.D.) βωμὸς
χαλκί(οῦς) ἃ is mentioned in an inventory of church property.
For the φόρος βωμῶν paid by the priests see Wilcken σάν. i.
p- 352 f.
Reference may be made to the inscr. Ζεὺς Βωμός, found on
or near an altar erected before a Greek temple in Central
Syria. According to L. R. Farell ( Year’s Work in Classical
Studies, 1909, p. 61) this ‘‘frank identification of the god
with the altar” probably arises from Syrian rather than
Hellenic thought. But there was Hellenic thought also:
see the account of the whole matter in A. B. Cook, Zezs, i.
Ρ. 519 f.
ΠΝ
γάζα----αλλίων
yas a.
For this word we may cite the interesting inscription
discovered at Adule on the African coast of the Red Sea, in
which the conquests of Ptolemy III in the Eastern Provinces,
including Babylon and Persia, are recounted—OGZS 547
(2nd half of iii/B.c.) καὶ ἀναζητήσας ὅσα ὑπὸ τῶν Περσῶν
ἱερὰ ἐξ Αἰγύπτου ἐξήχθη καὶ ἀνακομίσας μετὰ τῆς ἄλλης
γάζης τῆς ἀπὸ τῶν τόπων εἰς Αἴγυπτον δυνάμεις ἀπέστειλεν.
See further Mahafly Zhe Empire of the Ptolemies, p. 199 f.
The statement that the noun, borrowed in Greek in iv/B.c.,
was a Persian word for the King’s treasury, depends on
Curtius (see Grimm): the Middle Persian gaz has the
reyuired meaning, and can be shown to descend from the
same original, as Dr Louis H. Gray tells us. Ganj was
the heavenly treasure-house where merits were stored against
the Judgement: see Moulton Zarly Zoroastrianism, pp.
162, 382.
Taga.
According to Lewy Fremdwirter p. 94, in Hellenistic
Greek foreign proper names are only found with y = y, when
this represents the Arabic g: thus Pata = ΠῚ ‘deca.
- ,
γαζοφυλάκιον.
In OG/S 22515 (11}8.0..} provision is made that the price
of a certain piece of ground should be paid εἰς τὸ κατὰ
στρατείαν γαζοφυλάκ[ι]ον, ‘into the military treasury.”
Tdioc.
The name was common in the Greek world, but, in
connexion with Paul’s Macedonian friend Gaius (Ac 1039),
we may recall that it occurs in the list of politarchs at
Thessalonica (C/G 11. 1967). It is also found in a memorial
inscription in the same town—Tdios ᾿Ιούλιος Σεκοῦνδος
Tipipw τῷ ἰδίῳ τέκνωι μνήμης χάριν (Luchesne No. 78)—
but here of course we have a Roman, and the name is
as distinctive as John in English. See further Milligan
Thess. Ὁ. 134: and for the occurrence of the name in a
Phrygian inscription at Iconium of A.D. 150-250, cf. Ramsay
Recent Discovery, p. 72. Since Grimm and many other
writers mention a Roman name “ἢ Caius,” it may be well to
refer to the third founder of Gonville’s College at Cambridge
as probably the earliest person to bear this title. On the
late Anatolian stone, Ca/der 436, we find Tava, which Prof.
Calder remarks must be for Tatw, v being now equivalent to
t: this shows that Γάϊος was trisyllabic. We do not find
Teos in Greek, any more than Gaews in Latin: the az
remained a true diphthong. WH are wrong therefore in
accenting Γαῖος.
γάλα.
P Oxy IV. 736% (c. A.D. 1) γάλακτος παιδ(ῶν)
(ἡμιωβέλιον), ‘milk for the children 4 ob.,” in a private
account ; 24. IX. 121119 (ii/a.p.) ἔλεον, μέλι, γάλα, articles
for a sacrifice; Sy// 80415 (Ὁ ii/A.D.) γάλα μετὰ μέλιτος
προλαβεῖν (= ‘‘ edere,”’ Dittenberger); BGU IV. 105517 (8.6,
13) σταμμνὸν ὀκτοκαίδεκα κοτυρὸν (= κοτυλῶν) γάλακτος
βοήου (-- βοείου) ἀρεστοῦ, to be a daily allowance; 7é.
T109® (B.C. 5) συνχωρεῖ. .. παρασχέσθαι τὴν δούλην
αὑτ]οῦ Xpwrdpio(v) τροφεύουσαν καὶ θηλάζουσαν τῶι ἰδίῳ
αὐτῆς γάλακτι καθαρῷ καὶ adOdpwi—the last a sample of
numerous contracts with nurses. In connexion with the use
of γάλα in 1 Pet 25, it may be mentioned that Reitzenstein
(Die hell. Mysterienreligionen, pp. 84, 157) shows that milk
plays a prominent part in the mystery-cults. He quotes
Sallust περὶ θεῶν 4, where milk, the new birth, and crowns
are all mentioned together—éoptiy ἄγομεν διὰ. ταῦτα...
ἐπὶ τούτοις γάλακτος τροφή, ὡς ἀναγεννωμένων * ἐφ᾽ ois
ἱλαρεῖαι καὶ στέφανοι καὶ πρὸς τοὺς θεοὺς οἷον ἐπάνοδος.
For the compounds γαλακτοφόρος, -ία, and -έω, see P Lond
372 (B.c. 146 or 135) (=I. p. 46), BGU I. 201." (A.D. 50),
and P Tebt II. 399 (ii/a.p.). The word is MGr.
Ταλατία.
The proximity of Γαλατίαν to Δαλματίαν in 2 Tim 415 in
itself suggests that by the former we are to understand
European Gaul (cf. Γαλλίαν NC) ; and this is confirmed by
the famous Monumentunt Ancyranum (Res Gestae D.
Augusti, ed.2 Mommsen, p. Ixxxv, 124) ἐξ ‘“Iomavtas
καὶ Γαλατίας καὶ παρὰ Δαλματῶν: see Zahn 7714)’. il. p.
25 f. The inscriptional and literary evidence as to the
meaning of Ga/atia in other NT passages may be left to the
monographs on this burning question.
γαλήνη.
The adj. is found OG/S 519! (111.Α.10.) πάντων. ..
ἤρεμον καὶ γαληνὸν τὸν βίον δια[γόντων. In the late papyri
γαληνότης is common as an honorific title, e.g. P Oxy VIL.
10427 (A.D. 578) μετὰ τὴν δευτέραν ὑπατίαν τῆς αὐτῶν
γαληνότητί(ος), ‘after the second consulship of his [? their]
serenity.” (Ed.).
Γαλλίων.
See Deissmann’s S/. Pau/, App. I., where, following
Ramsay (Zx/. VII. vii. p. 467 ff.), it is shown on the
evidence of a Delphic inscription, published by Bourguet De
rebus Delphicis, 1905, p. 63 f., that Gallio entered on his
pro-consulship in the summer of A.D. 51, and a fixed point
is thus secured for determining the chronology of Paul's life.
The name occurs P ἈΝ] II. 155 (a.p. 138-61).
120
γαμβρός
γαμβρός.
For this word, which does not occur in the NT, but is
common in the LXX, see P Giss I. 13!® (beginning of
ii/A.D.), BGU III. 8959 (ii/a.p.), P Fay 127" (ii/iii a.p.)
τοῖς yappois (/. yapBpots) τῆς ἀδελφῆς σου, ‘for the sons-
in-law of your sister.” The fem. yapBpa is found RGU III.
8275, and P Lond 4035 (a.p. 346) (=TII. p. 276). On the
verbs γαμβρεύομαι and ἐπιγαμβρεύομαι, see Anz, pp. 376,
378. In MGr γαμπρός = ‘‘ son-in-law,” ‘* bridegroom.”
γαμέω.
The verb is used in its ordinary classical sense of ‘ take
to wife” in a will of B.c. 285-4, P Eleph 28, where provi-
sion is made in the event of certain of the testator’s sons?
marrying and being divorced—ynpavtav δὲ καὶ καταχωρι-
oévray—the property will belong jointly to all his sons.
Cf. for the same absolute use a question addressed by a man
to the Oracle of Zeus-Helios-Sarapis, P Oxy IX. 12134
(ii/A.D.) ἀξιοῖ Μένανδρος [ei] δέδοταί pot γαμῆσαι, “ΔΙ.
asks, is it granted me to marry?” (Ed.). So P Flor
III. 3325 (ii/a.p.) ἐπεὶ δὲ viv Nidos ὁ vids αὐτῆς γαμεῖν
μέλλει, and with object, dudol/ent 78 μήποτ᾽ αὐτὸν γῆμαι
ἄλλην γυναῖκα. The use of γαμεῖσθαι to denote the bride’s
part in a wedding has rather fallen out of use in Hellenistic,
but it not infrequently survives in the legal language of
marriage-contracts, e. g. P Oxy III. 496° (A.p. 127) ἡ [τῆς]
γαμουμένης μάμμη Oats κτλ.. 7. VI. 90519 (a.p. 170)
(= Selections, p. 86) kal ὃ γαμῶν ἐπι]χορηγείτω τῇ γαμουμένῃ
τὰ δέοντα, and even P Lips I. 41™ (about the end of iv/a.p.)
where, with reference to the bridal gifts, the bridegroom,
after the marriage has been completed, is described as οὐ τὰ
ἑαυτοῦ ἐπικομιζόμενος μόνον, ἀλλὰ κα[(] τινα [τ]ῆς γη[μ]α-
μέν[η]5 : see further Pro/eg. p. 159. For the passive, cf.
P Oxy X. 12667® (A.D. 98) τὴν δὲ τοῦ υἱοῦ μητέρα Θερ-
μούθιον γεγαμῆσθαί μοι τῷ B (ἔτει) Δομιτιανοῦ, P Grenf
II. 76"* (deed of separation—a.D. 305-6) ἀλλ᾽ ἐξεῖναι αὐτῇ
ἀποστῆϊναι καὶ] γαμηθῆναι ὡς ἂν βουληθῇ. Tapers,
“wife,” is common—P Tebt I. το 477 (B.c. 92) ὅσα προσήκει
γυναικὶ γαμετῆι, ΒΤ 1. 64" (? i/p.c.) συνοικ[ἤσουσά σοι ὡ]ς
γνησία] γαμετή, P Oxy IV. 795% (a-p. 81-96) γ]αμετὴν
φερνὴν προσφερομένην δα[κτύλιον] χρυσοῦν tetapraly, and
OG/S 206° ’Axtha . .
γαμετῇ. ‘This noun and σύμβιος have considerably trenched
on the ground of the less explicit γυνή.
1 sm
γαμίζω.
No instances of this verb have as yet been quoted outside
the NT, and it is therefore not possible to determine how
far the rule of Apollonius De Constz. p. 280, 11 (ed.
Bekker) ἐστὶ yap τὸ μὲν “᾿ yape,” γάμου peradapBave: τὸ
δὲ ““γαμίζω,᾽᾽ γάμου τινὶ μεταδίδωμι applies. It may be
noted, however, that many verbs in -{{w are found used in
the same way as verbs in -€w (e.g. ἀπολογίζω, ἀπολογέω ;
cf. Hatzidakis Gr. p. 395), and that consequently in 1 Cor 7°8
γαμίζω may = ‘‘marry’’ and not “give in marriage.” For
this rendering see further ad /. Lietzmann in HZN7, and
J. Weiss in Meyer’s Kommentaz 3.
γάμος.
P Tebt I. 104, a marriage contract of B.C. 92, is docketed
on the verso—opo(Aoyla) γάμου. For συγγραφὴ γάμου, see
. εὐξάμενος ῥῶσιν Kal τέκνοις Kal |
1 ye
P Oxy IV. 713! (A.D. 97) πεποίηνται πρὸς ἀλλήλους τοῦ
γάμου συγγραφήν, and cf. P Amh II. 78" (a.p. 184) τῇ
συνγενίδι μου... πρὸς γάμον συνελθ[ώ]ν, “ being married
to my kinswoman”’ (Edd.) The word is very commor in
connexion with the wedding festivities, e.g. P Oxy I. 1112
(ili/A.D.) ἐρωτᾷ σε “Hpals δειπνῆσαι εἰς γάμους τέκνων
αὐτῆς, 2. VI. 927° (iii/A.p.) καλῖ σαι "Epas εἰς γάμους,
P Flor III. 332°? (ii/a.p.) τοῖς γάμοις σου, “on the occasion
of your marriage.”’ Cf. the use of the singular in Gen 205",
1 Mace 10°8, and Mt 228 compared with 2, Field
(Notes, p. 16) finds no difference between sing. and plur.
For the phrase γάμους ποιεῖν (Mt 222) cf. Michel roor ii 19
(the Will of Epicteta, in the Doric of Thera—c. B.c. 200)
μηδὲ χρῆσαι τὸ μουσεῖον μηθενί, εἴ κα μή τις τῶν ἐξ
᾿Επιτελείας γάμον ποιῇ.
On the distinction between Egyptian, Greek, and Greek-
Egyptian marriages in Egypt, and on the γάμος &ypados as
ἃ provisional union in contrast to the fully constituted γάμος
ἔγγραφος, see Hohlwein, Δ᾽ Ξονῥίε Romaine, p: 138 fle; (Ch
also Archie iii. pp. 70f., 507; iv. pp. 264f., 474 f.
where
,
yao.
For the ascensive force of kal γάρ, as in Rom τα], ef.
P Passalacqua ® (iii/B.c.) (= Witkowski, p. 54) φρόντισον
οὖν. ὅπως μὴ ἀδικηθῆι ὁ ἄνθρωπος ᾿ καὶ γὰρ ὁ πατὴρ αὐτοῦ
ἐστὶν ἐνταῦθα περὶ 17., where Letronne (P Par Ρ- 401)
renders, ‘‘aie soin qu'il ne soit fait aucun tort 4cet homme ;
car, de plus, son pére est employé ici auprés de P.’’ In
P Oxy IV. 7437? (B.C. 2) καὶ yap ἐγὼ ὅλος διαπον[ο]ῦμαι εἰ
Ἕλενος χαλκοὺς ἀπόλε[σ]εν, “1 am quite upset at Helenos’
loss of the money’’ (Edd.), the same phrase seems to do
little more than introduce a new subject. In P Flor III.
367° (iii/A.D.) καὶ yap kal πολλάκις pov ἐπιστείλαντός σοι
κτὰλ., the locution introduces the ground of a complaint
just conveyed in the mention of the addressee’s ἀπάνθρωποι
ἐπιστολαί. The ordinary uses of yap need not be illustrated,
unless we give one example of the γάρ beginning an ex-
position of a matter just announced, where our idiom omits:
thus P Rein 77 (?B.c. 141) ἠνάγκασμαι τὴν ἐφ᾽ ὑμᾶς
καταφυγὴν πίοι]ήσασθαι ἵνα τύχω βοηθείας. Τοῦ γὰρ κτλ.
(the statement of grievance follows).
γαστήρ.
The phrase ἐν γαστρὶ ἔχειν (cf. MGr ἐγγαστρώνομαι),
found in Herodotus, and the medical writers from Ilippocrates
down (see Hobart, p. 92), may be quoted from P Ryl IT.
6815 (B.c, 89), where one woman complains of another who
ἔϊπληξέν] με... . ἐγ γαστρῇ] ἔχουσαν πεντάμηνον. It is
used of a sow, P Magd 45 (iii/p.c.), and P Flor II. 130%
(A.D. 257) καταπι]ανθεῖσαν ὃν ἔχουσαν καὶ ev γ]αστρί.
Cf. νὼ 8028 (iii/B.c.) πένθ᾽ ἔτη ὡς ἐκύησε ἐγ γασίτρ]ὶ Κι λεὼ
βάρος," ἔγκυος δὲ γενομένα ἐγ γαστρὶ ἐφόρει τρία ἔτη. In
Vettius Valens, p. 193° we have ἐὰν κατὰ γαστρὸς ἔχῃ.
Tor the common compound γαστροκνήμιον --- ‘‘ calf of the
leg,’” see BGU III. 97514 (Α.1». 45) (=Selections, p. 42)
οὐλὴ καστροκνημίῳ (/. yaotpo-).
»Ε
γε.
A good example of the emphasis imparted by this particle
is afforded by P Lond 4218 (n.c. 168)(=TI. p. 30, Se/ections,
p- 10) eis πᾶν τι ἐληλυθυῖα διὰ τὴν τοῦ σίτου τιμήν, Kal
,
γέεννα
Solkolioa ν[Ὁ]γ [y]e σοῦ παραγενομένου τεύξεσθαί τινος
ἀναψυχῆς, ‘having come to the last extremity because of
the high price of corn, and thinking that now at last on
your return I should obtain some relief.’’ The same docu-
ment, 1. 23, illustrates the μήτιγε of 1 Cor 63—ph ὅτι ye
τοσούτου χρόνου ἐπιγεγονότος, ‘‘not to speak of so much
time having gone by”’ (see /vo/eg. p. 240). For the com-
bination et δὲ μή ye cf. P Oxy VIII. 11598 (late iii/a.D.) εἰ
δὲ μή ye, σύνταξαι αὐτῷ ὅτι ἐλεύσεται μέχρι le Papevad,
“otherwise, arrange with him that he shall come by the 13th
Phamenoth”’ (Ed.), Chvest. I. 167%5 (B.C. 131) προνοήθητι
ὡς μάλιστα μὲν συνπληρωθήσεται τὰ τοῦ παρελθόντος ἔτους
κεφ[άἸλαια, εἰ δὲ μή γε, οὐκ ἐλάσσω τῶν Kt (ταλάντων), “if
τ but if not, at any rate . ..’’, Cagnat IV. 833
(Iierapolis, after ii/A.D.) οὐδενὶ δὲ ἑτέρῳ ἐξέσται κηδευθῆναι"
εἰ δὲ μή γε. ὃ ἐπιχειρήσας δώσει τῷ ἱερωτάτῳ ταμείῳ δηνάρια
pupta—the editor needlessly extrudes γε.
possible, .
On εἴ ye, καίτοι
γε, μενοῦν ye, etc., see these combinations in their places
below.
γέεννα.
This Hellenized form, derived from the Heb. Ὡ3 ΛΔ by
dropping the 7, is one of those ‘specific Jewish ideas ”’
(Thumb εν. p. 118) which naturally we cannot
illustrate from our sources. We may cite Ovac. Sz), I. 103
εἰς yeevav μαλεροῦ λάβρου πυρὸς ἀκαμάτοιο : the spelling
here demanded by the metre is found in Mk 947 D, 20. #
E al.
γείτων.
BGU III. 8307 (i/A.p.) ἐπὶ γὰρ καὶ γείτων αὐτοῦ εἰ[μ]ί,
P Oxy Ν. 1272! (a.p. 144) ὑπόνοιαν οὖν κατὰ [τ]ῶν
γειτόνων μου, “having some suspicion against my neigh-
bours’’ (Edd.). The adj. is very common in descriptions
of locality, e.g. P Par κ᾿ 8 (B.c. 114) τὸν εἰς Taynv οἶκον
. οὗ γείτονες" νότου οἰκία “Αρπαήσιος, βορρᾶ ψιλοὶ
τόποι κτλ., P Oxy I. 997 (A.D. 55) γείτονες τῆς ὅλης οἰκίας,
νότου] καὶ ἀπηλιώτο[υ] δημόσιαι ῥῦμαι, Ν, 12768 (A.p. 249)
τῆς δὲ ὅλης γείτονες νότου ῥύμη τυφλή, ‘the adjacent areas
of the whole are on the south a blind street”? (Edd.).
Τειτνία and yetvidw are used in a similar way—P Tebt I.
1410 (B.c. 114) γειτνίας, “adjoining areas,’’ 2b. 10518 (B.c.
103) πλὴν τῆς γειτνιώσης τῆι Oodvios, ‘except that which
adjoins the land of Thoonis,’’ P Sa‘id Khan 22-8 (p.c. 22)
ὅρια Kal γειτνίαι ἀπὸ τῶν ἀνατολῶν KTA. This noun may
=‘ neighbourhood,” as in P Flor III. 319° (a.p. 132-7)
ot ἐν γιτνίᾳ μου ὄντες. See also Sy// 929°8 (ii/B.c.) for a
verb γειτονέω. In MGr γείτονας = “ neighbour,”
γελάω.
Syll 8027° (iii/B.c.) τὸν δὲ θεὸν γελάσαντα φάϊ[μ]εν νιν
παυσεῖν (τᾶς νόσου), P Oxy IIT. 47188 (ii/A.p.) γέλωτα
πολὺν Kal ἀνειμένον. .
(Edd.)
with the same articulation as ourselves, we may refer to
P Leid W αἰ. °° (ii)iii A.D.) εἰπὼν ἐκρότησε Ὑ, κ(αὶ)ἐγέλασεν ὁ
θεὸς ἑπιτάκις, χα, χα, XA, XA, χα, XA, Xa. γελάσαντος δὲ
αὐτοῦ ἐγεννήθησαν θεοὶ ἵ, οἵτινες τὰ πάντα περιέχουσιν. A
Lycian epitaph may be quoted from Ormerod and Robinson’s
inserr. in 7115 xxxiv. p. 1 ff.: no. 267° παῖζε γέλα παροδεῖτα,
βλέπων ὅτι Kal σὲ θανεῖν Set—it is the analogue of the
. γελᾶν, “laughed long and freely ”
If we desiderate proof that the ancients laughed
γενεα
commonplace quoted in 1 Cor 1552. For the fut. act., as in
Lk 67 (cf. Job 2974, 4 Macc 578), see Proleg. p. 154. MGr
has γελῶ.
γέλως.
In the invitation to the celebration of Hadrian’s accession
the people are summoned to sacrifice γέλωσι kal μέθαις ταῖς
ἀπὸ κρήνης Tas ψυχὰς ἀνέντες (P Giss I. 3 57), In his note
the editor suggests that γέλωσι may refer to the ‘‘ Festzug
(πομπή) ” which was customary on such occasions, and refers
to A7zo vii. p. 285 ff. In MGr γέλοια (plur.) = ‘ laughter.”
See another instance cited under yeAdw (P Oxy 471) : add
BGU IV. 11414 (B.c. 14) καὶ γράψας αὐτῶι ὑβρίσαι pe πρὸς
γέλωτά μοι τοῦτο ἔγραψας.
γεμίζω.
The verb is used of loading a ship with grain in P Magd 1114
(B.C. 221) συντάξαι Εἰὐφράνορι. . . γεμίσαι τὸ πλοῖον ἐκ
(cf. Rev 85) τῶν καθ᾽ αὑτὸν τόπων τὴν ταχίστην. In], 11
of the same papyrus we have the pass. γεμίζηται used abso-
lutely, and similarly on the verso περὶ τ]οῦ [γεμι]σθῆναι
αὐτοῦ τὸ mAoltfolv: cf. Mk 497, Lk 142%. Other examples
of the verb are P Fay 1174 (A.D. 108) πάντα τὰ κτήνη
γέμιζι (2. γέμιζε) βάκανον, ‘load all the animals with cab-
bage,”” 70, 118°3 (A.D. 110), P Tebt IL. 419}? (iii/A.p.) γέμεισον
χόρτου, “load (the ass) with hay,” P Flor IL. 184} (iii/A.p.)
γεμίσας τὰ ἐκκενωθέντα τότε σιτάρια, and 17 τοὺς τέσσαρες
σάκκους γεμίσαι, P Rein 53% (iii/iv A.D.) τὰ ἀποσταλέντα
καμήλια γέμωσον (see below) οἴνου. For the constr. with
acc. and gen., as in this last instance and others (cf. Mk τον
etc,), see also OG/S 3831* (i/B.c.) τρ]απέζας μὲν ἱερὰς
πρεπούσης θοίνης yeni({lov. In MGr γεμίζω is construed
with double accusative. The curious form γέμωσον (P Rein
53 4c.) is explained by P Flor IL. 18438 (iii/A.p.) γόμωσον,
and other passages where this alternative γομόω occurs:
γέμωσον is a compromise. Note the negatived verbal in
P Sa‘id Khan 1 >: 31 (B.c. 88) στέμφ[υ]λα ἀγέμιστ[α.
γέμω.
P Lond 122% (magic, iv/A.D.) (=I. p. 119) πυρὸς γέμι.
See also the early Christian inscription 7774. I. 1238 ἐπὶ
γέμι τὸ θηκίον τοῦτο, ‘‘since this tomb is fall.” Wor the
construction with the acc., as in Rev 17%, cf. the MGr γέμω
χρήματα, “1 am full of possessions.”
γενεά.
The collective sense of this word—involved in its historic
relation to yévos—is normal throughout, and survives in MGr
γενιά = “race, lineage.’’ Thus it denotes a family, without
individual reference: P Oxy 1. 104" (a will—a.p. 96) τῆς
τούτου γενεᾶς, ‘his issue” (should he himself predecease)—
similarly PSI IIL. 240° (ii/A.p.). . . ἑκά]στου αὐτῶν γενεᾶς,
in a will—2d. LV. 713% (A.D. 97) τῇ ἐξ ἀλλήλων γενεᾷ, ‘their
joint issue,’’ P Hal I. 1747 (iii/B.c,) ἄλλον δ᾽ ὅρκον μηδένα
ἐξέστω ὀμνύναι py[d]t opk[(Ljew μηδὲ γενεὰν παρίστασθαι,
“ΕΟ one may swear by any other oath [than Zeus, Hera and
Poseidon], nor offer it, nor may he bring forward his family,”
zc. to swear by them: see note, p. 121. Sy// 8561648
(ii/B.C.) ὁμοίως δὲ kal εἰ ye[vjeav ποιήσαιτο, of a manumitted
slave, ἐλευθέρα ἔστίω] kal ἀνέφαπτος a γίεῖνεά. Cagnat lV.
γενεαλογία
915° (i/A.p.) καὶ [adjro[t] καὶ γενεαὶ [αἸὐτῶϊν.
abstract sense appears in P Tebt IT. 3125 (A.p. 123-4) ἱερεὺς
ἀπολύσιμος ἀπὸ τ[ῆς] [.] ὃ γενεᾶς, ‘‘exempted priest of the
[. ]}4th generation.”
yeveahoyla.
The plural is found along with μῦθοι (as in 1 Tim 14) in
Polyb. ix. 2. 1 περὶ tas γενεαλογίας καὶ μύθους, where the
reference is to the stories of the births of the demigod
founders of states. Heiuce Hort (Jud. Christiunity, p. 135 ff.)
understands the word in the Pastorals not of the Gnostic
groupings of aeons in genealogical relationships, but of
“all the early tales adherent, as it were, to the births of
founders,” ete.
γενέσια.
The distinction between τὰ γενέσια, the commemoration
of the dead, and τὰ γενέθλια, the birthday feast of a living
man, disappears in late Greek (cf. Lob. Phryz. p. 103,
Rutherford VP, p. 184) ; and in the papyri τὰ γενέσια is always
birthday feast. Thus P Fay 11429 (A.D. 100) τὴν εἰκθυὶν
(ἡ ἰχθὺν) πέμσις (1 πέμψεις) τῆι κδ εἰ (/. ἢ) KE εἰς TA γενέσια
Τεμέλλης, ‘send the fish on the 24th or 25th for Gemella’s
birthday feast,” for which other dainties are ordered in
76. 119"ff. P Fay 115%, a year later, says that pigs are
going to be sacrificed on the birthday feast (εἰς τὰ γενέσια)
of Sabinus. Cf. BGU I. 1% (iii/a.p.) an account of various
outlays connected with the γενεσί[οις] τῶν [θεῶ]ν Σεβαστῶν,
and Pretsighe 1525 (A.D. 131—dedication of a statue) γενέσια
“Αδριανοῦ B ἢ πόλις. So for the birthdays of private persons
BGU I. 333° (iii/iv A.p:) (= Chrest. T. 489)
ποιήσατε, ἐὰν ἡ δυνατόϊν], κ[αἸτελθεῖν ὑμᾶς εἰς τὰ γενέσια
τοῦ υἱοῦ ἡϊμῶ]ν Σαραπίωνος. So in accounts of expenditure,
as P Oxy IV. 736° (c. A.D. 1) γενεσίοις Τρυφᾶτος στεφά(νων)
(ὀβολοὶ δύο), P Giss 1. 318 (ii/A.p.) yeverlors Acoyevi6 (os) δ.
For γενεθλία used in the same sense we may cite P Oxy IIT.
49424 (A.D. 156) εἰς εὐωχίαν αὐτῶν ἣν ποιήσονται πλησίον
τοῦ τάφου μου Kat ἔτος τῇ γενεθλίᾳ pov, “for a feast which
they shall celebrate at my tomb on my birthday every year”
(Edd.), BGU I. 14938 (ii/iii A.D.) yelve]0Alo[ts Σοκνοπαίου]
θεοῦ μεγάλου peyad[ov, P Oxy I. rr2* (ili/iv A.D.) τοῖς
γενεθλίοις τοῦ θεο[ῦ. 73. VIII. 11444 (i/ii A.D.), etc. From
the inscriptions note OG/S go** (the Rosetta Stone —B.C. 196)
ἐν ἦι τὰ γενέθλια τοῦ βασιλέως ἄγεται, 20. 111*° (after B.C.
163) τὴν γενέθλιον ἡμέραν τὴν Βοή]θου, and Pyvene 105°*
(c. B.C. 9) τὴν τοῦ θηοτάτου Καίσαροϊίς γ]ενέθλιον. In the
last inscription, 1. 45, if the restoration can be trusted, we
have the remarkable statement ἦρξεν δὲ τῶι κόσμωι τῶν δι
αὐτὸν εὐανγελίζων ἢ γενέθλιος] τοῦ θεοῦ, “but the birthday
of the god [the Emperor Augustus] was for the world the
beginning of tidings of joy on his account”: cf. Deissmann
LAE, p. 371.
For ἥ γενέσιος (sc. ἡμέρα) see OGIS 583} (i/a.D.) τῆι
γενεσίῳ, Cagnat IV. 353%% 8 (ii/a.p.), of a monthly cele-
bration, γενεσίῳ Σεβαστοῦ, and ἐνμήνῳ yeveriw. Similarly
Michel 544)° (B.C. 114) ἐποιήσατο δὲ kal γε[νεθ]λίας τοῖς τε
παισὶν καὶ παιδευταῖ[ς, ofa hospitable Phrygian gymnasiarch.
Both these adjectives are replaced by the noun in Gen 40°,
where the birthday of Pharaoh is ἡμέρα γενέσεως. We find
in P Cairo Preis 312% (a.p. 139-40) the compound, παι]δίου
πρωτογενεσίοις.
πάντως
123
The |
γένημα
γένεσις.
For y- = ‘‘ birth, nativity,” as in Lk 144, ct. Prvene το 535
(c. B.C. Q—see 5.7. γενέσια) TO ἀπὸ τῆς ἐκείνου yleve|oews
ἄρχειν τῷ βίῳ τὸν χρόνον, Aazbe/ 314°! οὐδ᾽ οὕτως μοι γένεσις
δεινὴ πλησθεῖσ᾽ ἐκορέσθη —the sense appears to be ‘‘nativity”
(astrological). Other examples are P Lond 98 recfo™ (a horo-
scope ~i/ii A.D.) (= I. p. 139) ο]ϊκ[οδεσπότης] τῆς γενέσεως,
a common phrase in nativities, and Os¢, 1601 (a notice of
birth or for a horoscope —A. D. 114) γένεσις παιδίου ἀρσενικοῦ
uf (ἔτει) Τραιανοῦ Καίσαρος τοῦ κυρίου. In the pre-Christian
inscriptions of the «Ἔσοδη Sea the phrase κατὰ γένεσιν is
frequent in contrast to καθ᾽ νυἱοθεσίαν : see e.g. Sy// 905,
and cf. Deissmann 4S p. 239. In P. Oxy I. 1208, a philo-
sophic letter of iv/A.D., the word is used in the more general
sense of ‘‘existence,” ‘‘ life” --μετρίων yap kal δυστυχῶν
γένεσιν αἴχοντες (/. ἔχ-) οὐδὲ οὕτω aiavtois προσαίχομεν
(2. ἑαυτοῖς προσέχομεν), ‘we fail to realize the inferiority
and wretchedness to which we are born” (Edd.). Not very
different is P Leid W “v-) (ii/ili A.p.) Kat μηνεύσϑω (/.
-υέσθω) μοι τὰ τῆς γενέσεώς pov, “quae genilturam meam
spectant” (Ed.).
γεγετή.
For ἐκ γενετῆς in Jn οἷ, see the numerous examples, with
special references to blindness, in Wetstein ad /., and add
Philostratus Εἰ τό. 51 μακαρίων τῶν ἐκ γενετῆς τυφλῶν (cited
by Bauer HZ.V7 ad /.).. Vettius Valens, p. 2925 ἐπὶ τῶν ἐκ
γενετῆς διασ γολῶν.
,
γενὴμα.
The spelling γένημα, ‘‘ fruits of the earth,” shown in the
best MSS in Mt 267°, Mk 14°, etc., is now abundantly
attested from the papyri, e. g. P Oxy I. 887 (A.D. 179) πυροῦ
γενήματος, 20. IV. 729° (A.D. 137) οἰνικοῦ γενήματος,
τό. VIII. 11418 (iii/A.p.), X. 126218 (a.p. 197) a/., and the
numerous examples in Deissmann &S pp. 110, 184, Mayser
Gr. p. 214. Add from the inscriptions C/G 4757° (
A.D. 68), 4474: (Syria, ili/a.p.), and OG/S 262° (Syria,
ili/A.D.) σὺν τοῖς Tod ἐνεστῶτος ἔτους γενήμασιν.
On the phrase on ostraca of the imperial period γενήματος
τοῦ δεῖνος ἔτους, referring to the duty payable on the harvest
of the preceding year, see Wilcken Osé7. i. p. 214: hence
the word γενηματογραφεῖν, “confiscate by the government,”
see d7chiv i. p. 148. Note also P Ryl II, 154?" (A.D. 66)
γενήματα καὶ ἔπιγενήματα, ‘* produce and-surplus produce ”
(Edd.).
The history of this word, unknown to LS, and unsus-
pected except as a blunder of NT uncials, is peculiarly
instructive. Against HR, who regard the totally distinct
words γέννημα and γένημα as mere variants of spelling.
Thackeray (G7. i. p. 118) shows that yévv. (from yevvaw)
is in LXX animal, and yév. vegetable, as in NT. The
hundreds of instances quotable from Egypt must not close
our eyes to the apparent absence of attestation elsewhere,
except in) Syria, which accounts for its appearance ir NT.
We may however reasonably conjecture that in Polybius
when yevyqpata=‘‘ vegetable produce” we should drop the
second ν. This is confirmed by the strictures of Phrynichus
(Lobeck, p. 286): γεννήματα’ πολλαχοῦ ἀκούω τὴν λέξιν
τιθεμένην ἐπὶ τῶν καρπῶν. ἐγὼ δὲ οὐκ οἶδα ἀρχαίαν καὶ
,
yevvaw
ϑόκιμον οὖσαν. He would have them say καρποὺς ξηροὺς
καὶ ὑγρούς. Polybius then either used γένημα, or adopted
a new meaning for γέννημα which was reacted upon by the
other word. In PSI III, 1962, 197% (both vi/vii A.D.) we
find vv.
γεννάω.
P Fay 289 (A.p. 150-1) (= Selections, p. 82) ἀπογραφόμεθα
τὸν γεννηθέντα ἡμεῖν ... υἱόν : the same formula in
BGU I. 111} (ii/a.p.). Ῥ Gen I. 191 (Δ... 148) μηδέ[π]ω
pov yevvyO(elons), 2. 3314 (ab. 156) γεννηθέντα [τ]ῷ ts
(ἔτει) ᾿Αντω[νίνου] Καίσαρος, Sy// 406° (A.D. 147) συνη-
σθέντες μοι γεννηθέντος υἱοῦ (of civic congratulations sent to
Antoninus), C. avd B. ii. 590 (p. 656) Λούκιος γυν αι]κὶ
ἰδίᾳ σεμνοτάτῃ, γεννηθείσῃ ἔτους Ῥξα (=a.p. 77), BGU I.
132 11:5 (ii/A.D.) Ἥρων ἄλλος vids μη(τρὸς) τῆς α(ὐτῆς) yev-
νηθ(είς). The confusion of forms from γίνομαι and forms
from γεννάω, which gave a start to the mixing of γένημα and
γέννημα, produces in BGU I. 28'® (Ἀν. 183) and riot
(A.b. 138-9) the form γενηθέντα : see Deissmann 4S p. 154.
With Mk 14%! cf. OGZS 45819 διὸ ἄν τις δικαίως ὑπολάβοι
τοῦτο ἁτῶι ἀρχὴν τοῦ βίου Kal τῆς ζωῆς γεγονέναι, ὅ ἐστιν
πέρας καὶ ὅρος τοῦ μεταμέλεσθαι, ὅτι γεγέννηται. In MGr
γεννῶ = ‘‘beget,” ‘give birth to,” and of birds ““Ἰὰγν ἢ
(eggs). The derivative ἐπιγέννησις, P Gen I. 3315 (A.p. 156)
al., means a “birth subsequent to” (a census, etc.). For
the noun γέννα, whence this verb is derived, cf. P Leid
γέννα κόσμου.
γέννημα.
See σῦς γένημα.
with vv does not occur at all in the papyri.
So far as we have noticed, the word
γέννησις
(Gn Mt 138 LW, Lk 111. one or two good MSS, incl. 33)
may be quoted from P Leid W-? (ii/iii A.p.), where a
magic book περιέχει γέννησιν πνεύματος, πυρὸς Kal σκότος
(se. τους), and «γώ, 7371°° (ii/A.D.) σπονδὴν ἀξίαν τῆς τάξεως,
γάμων, γεννήσεως, Χοῶν, ἐφηβείας κτλ.: Dittenberger
observes that boys were brought to the Xées festival before
their coming of age, so that the order of these last three
items is one of time.
γένος
is common in the papyri with reference to a species or
class of things. Thus P Fay 217° (a.p. 134) εἴτ᾽ ἐν γένεσιν
εἴτ᾽ ἐν ἀργυρίῳ, ‘whether in kind or in money,” with refer-
ence to payments, 26. 90% (A.D. 234) χίρῆ]σιν ey γένι
λαχανοσπέρμου ἀρτάβας tp[i|s, ‘a loan in kind of three
artabas’ of vegetable seed,” P Oxy VIII. 1134} (A.b. 421)
περὶ ἄλλον τινὸς εἴδους i] γένους, ‘of any other sort or
kind.” In P Grenf IT. 441} (Δ... 101) the word occurs in
connexion with the transport of ‘‘ goods,” and in P Oxy IV.
727*9 (A.b. 154) an agent is authorized γένη διαπωλήσοντα
ἃ ἐὰν δέον ἡ τῇ αὐτοῦ πίστει, **10 sell off produce as may be
needful on his own authority”: cf. 2. I. 5415 (A.p. 201)
cis τειμὴν γενῶν, ‘for the price of materials” for the repair
of, public buildings, and 76. τοι δ (A.p. 142) where γένεσι =
**crops.”,; Similarly P Amb 11. 917° (A.b. 159) οἷς ἐὼν
124
γέρων
αἱρῶμαι γένεσι πλὴν κνήκου, “with any crops I choose
except cnecus” (Edd.). In P Oxy IX. 120276 (A.p. 217)
kat ἀκολουθείαν τῶν ἐτῶν καὶ τοῦ γένους, the word is
cf. BGU I. τ4055. (8.0: 010) Tots
πρὸς [y]évous συνγενέσι, ‘to the legitimate parents.” With
γένος = ‘‘ offspring,” as in Ac 178, cf. ZG XLV. 641 (Thurii)
kal γὰρ ἐγὼν ὑμῶν γένος ὄλβιον εὔχομαι εἶμεν... . “OAPre
καὶ μακαριστέ, θεὸς δ᾽ ἔσῃ ἀντὶ βροτοῖο, and 6:8 γῆς παῖς
εἰμὶ καὶ οὐρανοῦ ἀστερόεντος, αὐτὰρ ἐμοὶ γένος οὐράνιον
(both cited by Norden Agnostos Theos, p. 194). Ac 4° has
a close parallel in P Tebt IL. 291°6 (A.p. 162) ἀἸπέδ[ι)ξας
σεαυτὸν γένους [ὄϊντα ἱερατικοῦ. In OG/S 470° (time of
Augustus) a certain Theophron describes himself as priest
διὰ γένου τῆς ᾿Αναΐτιδος ᾿Αρτέμιδος, ‘‘hereditary”’ priest.
In 76. κ13}0 (iii/A.D.) γένους τῶν ᾿Εἰπι(λ)αϊδῶν, and 6354
(Palmyra, A.D. 178-9) οἱ ἐγ γένους Ζαβδιβωλείων, it answers
For the common τῷ γένει in
used = ‘* parentage ἢ:
to gens, a tribe or clan.
descriptions, cf. Sy// 852° (ii/B.C.) σῶμα ἀνδρεῖον ὧι ὄνομα
ΚΚύπριος τὸ γένος Κύπριον. In Vettius Valens, p. 8675, eis
γένος εἰσελθών is used of a manumitted slave: cf. p. 1061.
Teoaonves.
Cagnat LV. 374" (A.D. 102-5) ᾿Αντιοχέων τῶν [ἐπὶ τ]ῷ
Xpvoopda, τῶν πρότεροϊν Γε]ρασηνῶν. Whether this Gerasa,
which was in Arabia, could put in a claim to be connected
distantly with the Gospel story, we do not discuss here.
,
γερουσία.
Bishop Hicks has shown (CA i. p. 43} the important
place occupied by the γερουσία in Ephesus and other Greek
cities in Roman imperial times, and consequently how the
term, and not βουλή, came to be applied to the Sanhedrin
in Ac 5°. In Sy// 7407 (A.D. 212) ἔδοξεν τῇ ἱερᾷ γερουσίᾳ
τοῦ Σωτῆρος [᾿ΑἸσκληπιοῦ κτλ, the editor remarks on the
singular use of the word for a private sacred college: on
zi, 882 (Cos—imperial time) Tod μνημείου τούτου ἢ γερουσία
κήδεται, lie suggests the same connotation, and on 2. 73713"
(ii/A.D.) he argues an application to the ἱερὰ γερουσία of
Eleusis (see his reff.). These will suffice to show that a
γερουσία concerned, like the Sanhedrin, with ves sacrae was
nothing unusual. The use of the word for lay senates of
various kinds is of course abundant, and does not concern us:
see wzler alia Ramsay C. and 5. il. p. 438 ff, and Ferguson
Legal Terms common to the Maced»nian [nscrr. and the NT
(Chicago, 1913), p- 30ff. The two terms of Ac 55} appear
together in Caguat IV. 8367 (Hierapolis, ? ii/A.p. or after)
ἀποδώσει τῷ [σ]εμνοτάτῳ συνεδρίωι γερουσίας δηνέρια
χείλια (for violating a tomb).
γέρων.
OGIS 4791} (ii/A.D. tzt.) ἱερεὺς τῆς τῶν γερόντων
Ὁμονοίας. BGU IV. 1141% (8.Ο. 14) εἶπεν 6 γέρων μ[ὴ!
εἰδέναι αὐτὸν τὸ καθόλον περὶ τούτων μηδέν. P Ryl 11. 77%4
(A.D. 192) μιμοῦ τὸν πα[τ]έρα τὸν φιλότιμον τὸν [γ]έροντα
φῶτα, ‘‘imitate your father the lover of office, the brave old
man”; note that γέρων here plays the part of adj. to the
poetical word @#s—see the editors’ note. CP Herm 100?
(fragment). The word is not very often met with, but its
continued existence in the vernacular is attested by the MGr
γέροντας (also γέρος), as well as derivatives like yepv@
(aor. éy€paca) which show mixture with the kindred γῆρας.
,
yevopat -
γεύομαι.
For y. with genitive, cf. the standing formula in the ἀφο ὶ
of the Decian persecution (A.D. 250) τῶν ἱερῶν ἐγευσάμην,
e. g. P Oxy IV. 65812 (= Selections, p. 116). With the acc.,
as in Jn 2° and in the LXX fairly often, it may be cited
from Prezsigke 1106 (Ptolemaic), where sundry officials καὶ
οἱ συμπόσιον γευόμενοι join in a complimentary monument
to their entertainer. See Abbott, Joh. Gr. p. 76f. ; and on
the change of construction in Heb 64! see Milligan Docu-
ments, p. 68. The verb is used absolutely (as in Ac 10!)
in Preisrgke 1944 (inscr. on a cup—Roman age) ἐκ τούτου
ἐγευσάμην. The verbal occurs, negatived, in P Giss I. 1013
(1i/A.D.) ἄ[γ]ευστος ἐκοιμώμην, ‘I was going to bed without
bite or sup.” The noun from a compound may be observed
in a small undated fragment, CPHerm 27 προσγεύσεως
τί . «0: ἀρτοκόπῳ appears just below. MGr has γεύομαι
esten tes
still, = ‘‘ taste,
γεωργέω.
Agriculture being the principal industry in Egypt, this
word and its cognates are very common in the papyri with
reference to the cultivation both of private allotments and
of the crown lands, for which rent was paid in kind. A
good example of the former class is afforded by the letter in
which a father remonstrates with a dilatory son for his
neglect of their lot of land—to κτῆμα ἀγεώργητόν ἐστιν"
οὐδεὶς τῶν γεωργῶν ἠθέλησεν γεωργεῖν αὐτό, ‘‘the whole
land is untilled: no tenant was willing to work it” (BGU
11. 5300 5. (i/a.p.) (= Selections, p. 61). For the latter we
may cite P Lond 256 γεέείο “1: (A.p. 11-5) (=II. p. 96),
an order to deliyer sced-corn δημοσίοις γεωργοῖς εἰς ἣν
γεωργοῦσι βασιλικὴν] καὶ ἱερὰν καὶ ἑτέραν γῆν, and the
interesting P Oxy VI. 899% (A.D. 200) in which a woman
claims on the ground of her sex to be released from the
cultivation of various plots of Crown land, which, she states,
as long as she had power she cultivated—és ὅσον μὲν οὖν
δύναμίς μοι ὑπῆρχεν ταύτας ἐγεώργουν. If an instance of
the passive is wanted (for Heb 6%), we may cite P Giss
T. 415 (a.p. 118)—Hadrian has appointed (στήσαντος) τὴ[ν]
βασιλ(ικὴν) γῆν καὶ δημοσίαν Kal οὐσιακὴν γῆν Kal[T]’
ἀξίαν ἑκάστης καὶ οὐκ ἐκ τοῦ παλαιοῦ πίροϊστάγματος
γεωργεῖσθαι, Sy// ο20 5 (B.C. 139?) κατὰ χώρας γεγεωρ-
γημένης τε καὶ γεωργηθησομένης, etc.
γεώργιον.
Tor y. = ‘cultivated fields,” see P Tebt I. 727° (a land
survey—B.C. 114-3) Kal παραγενομένου αὐτοῦ els τὴν κώμην
Kal ἐπελθόντος ἐπὶ τὰ γεώργια εὑρεθῆναι τὸν σπόρον
κακοφνῆι ὄντα καὶ τὰ γενήματα ἀθέριστα. In P Par 636.
(B.C. 165) τὴν ἐκτ[εἸνεττάτην [ποι]ήσασθαι πρόνοιαν ὅπως
ἑκάστοις κατὰ δύναμιν μερ[ι]σθῇ τὰ γεώργια, Mahafly
(PB Petr III. p. 23) translates, ‘‘you should take the most
earnest precautions that the field labour be divided)to each
in accordance with his capacity”: cf. P Lond 314!*f
(A.D. 149) (= 11. p. 189) where in a proposal for a sub-lease
the lessee undertakes all that is necessary for the proper
cultivation of the land—émureéow τὰ γεωργικὰ ἔργα π[άντ]α
ὅσα καθήκει, 20. 3547! (c. B.C. 10) (ΞΞ 11. p. 165) διὰ δὲ τοῦτο
τῶν γεωργίων ἀφανιζομένων [... It should be noted that
this last document is written in a very graceful literary hand,
so that the word here figures in educated language. This
Part II.
σι
γῆρας
is interesting from the fact that γεώργιον cannot be traced
with certainty in literature before Strabo: Dittenberger
hesitates as to the supplement in Sy// 160 (B.C. 323) τὴν
ἀτέλει[α]ν.... τῶν γεωργ[ίων, because “ reliqua huius vocis
testimonia imulto inferioris aetatis sunt.” LS quote The-
agenes (or Theogenes), who in a book on Aegina (Miiller
tragm. Hist. Graec., frag. 17) says the Aeginetans dumped
els τὰ γεώργια earth dug out of caves. Unfortunately the
identity and date of this writer is very uncertain, so that he
is not evidence. ΤῊ’ abstract γεωργία is also common,
e.g. P Oxy VIII. 112418 (a.p. 26) τοῦ δ᾽ ἐνκαταλιπεῖν τὴϊν
γε]ωργία[ν] . . . ἐπίτιμον, ‘the penalty for abandoning the
cultivation” (Ed.), P Fay 123!7 (c. a.p. 100) ἤχθην is
γεωργίαν, ““1 have been pressed in as a cultivator” (Edd.),
P Lond 12314 (a.p. 144) (=IIL. p. 108) παραιτούμενοι
τὴν εἰς TO μίέϊλλον yewpyelay ὧν γεωργοῦ[με]ν σὺν ᾿Απολ-
λωνίῳ.. .. ἀροζυρῶ]ν δέκα [ἐν]νέα Kal .. ς, P Flor III.
3705 (A.D. 132) δ]μολογῶ ἔσασθαί σοι κοινωνὸς κατὰ τὸ
ἥμισυ μέρος γεωργίας τοῦ ἐνεστῶτος ἑπτακαιδεκάτου (ἔτους).
γεωργός.
See 5s. v. γεωργέω for one or two citations of a ubiquitous
word, enough to indicate some of the Egyptian farmer’s
We might add reference to a docket of
relating to the
public burdens.
papers in P Eleph, dated B.c. 223-2,
insolvency of tenants who had found their task too heavy :
in 15% ot δ᾽ ὑπογεγραμμένοι γεωργοὶ ἐπέδωκαν ἡμῖν (officials
who make their report to a bank) ὑπόστασιν, an ‘ under-
taking” to take over these liabilities, That γεωργός was.
common outside Egypt may be illustrated by its appearance
in Sy// 510 (Ephesus, ii/B-C.) geersgdtens, 531% (Amorgos,
iii/B.C.), 6325 (Athens, i/B.c.), 6472° (Eleusis, ¢. B.C. 320),
OG/S 519’ (Asia, c. A.D. 245). In MGr ywpyés =
““ peasant.”
γῆ.
The rare plural forms of this word which are found in the
LXX may be illustrated from the Ptolemaic papyri of 1i/B.c.,
e.g. BGU III. 993329 (νος 128-7) γῶν τε καὶ οἰκιῶν,
P Tor I. 12° (B.c. 116) ἕνεκεν τοῦ kal τῶν γῶν μὴ μετε-
σχηκέναι αὐτήν, P Tebt I. 6% (B.c. 140-39) yas τε καὶ
ἕτερα : see Thackeray G7. i. p. 143. In MGr, beside ἢ γῆ,
we have the indeclinable ἢ γῆς, τῆς γῆς, etc. : see Thumb
Handbook, p. 57. The familiar Biblical ἔπὶ γῆς appears in
P Ryl 11. $78 (early iii/A.b.) 6 αὐτὸς ὁριοδείκτης ἐπέδειξα
ἐπὶ γῆς (restored from 1.*), “1 the said surveyor have
verified it on the spot”: the editors suggest that ἐπὶ γῆς
should be read in P Thead 54% and 55%. It may be observed
that γῆ in papyri is regularly ‘‘land” in small or moderate
quantities, a sense never found in NT, where γῆ is always
antithetic to sky or sea, or denotes a district or country,
The LXX and papyri, in their use which makes a plural
possible, can go back to Ionic of v/B.c.: cf. Sy// 113 yéas
kal οἰκίας, 2). 154 (a century later) δημόσιοι jyéar. Of
course the antithesis of Οὐρανός and Taia is older still,
as is that illustrated by the formula κατὰ γῆν καὶ κατὰ
θάλασσαν.
γῆρας.
P Magd 185 (b.c, 221) ἔχω [εἰς τὸ] γῆρας τὰ ἀνάγκαια.
P Lond 439 (ii/B.c.) (=I. p. 48) ἕξεις ἐφόδιον εἰς τὸ γῆρας,
17
γηράσκω 1
a mother’s optimistic assurance to her son who has just left
school for a small post as teacher. P Flor III. 312°
(A.D. 92) ἀπολυθῆναι τῶν λειτουργιῶν χχ (? such and such)
διὰ γῆρας καὶ ἀσθένιαν. 70. 382°° (A.D, 222-3) πρὸ τοῦ
γήρως, © ἡ διὰ τῆς σῆς φιλα[ν)θρωπίας ἀνάπαυσις τῷ γήρᾳ
δεομένη. (The old gen. may be also quoted from a rescript
of Nero, OGZS 47518 ἐπιμελεῖσθαι tod σοῦ] γήρως: so
Gen 442°). From iv/A.p. we have P Thead 19 ἤδη εἰς
γῆρας ἄκρον ἐληλυθηῖα, and P Oxy VI. 8891, where a
petitioner begs to be let off some municipal burden in view
of γῆρας kal τὴν τοῦ σώϊματος ἀσθένειαν. The compound
γηρυβοσκία occurs 20. 39, and in IX. 1210° (i/ii A.D.)
ἐπιλελεγμένων ὑπὸ τῶν γονέων els γηροβοσκίαν ad’ ὧν
ἔχουσι υἱῶν, ‘men chosen by the parents from their sons to
support them in old age” (Ed.). For the compound evynpta
see OG/S 168 (8.6. 181-16): the word is defined by
Aristotle Rie? I. 5. MGr has a derivative noun, γεράματα
(plur.), with same meaning as γῆρας.
γηράσκω.
P Oxy VI. 9045 (v/A.D.) ἢ τῆς ὑμετέρας δικαιοκρισί(]ας
καθαρότης πάντως κἀμὲ ἐλεήσει τὸν γεγηρακότα, “the
purity of your righteous judgement will surely pity me, an
old man” (Edd). MGr yepv@ with aor. ἐγέρασα, the ἢ
unchanged in pronunciation, attests the verb’s continuance.
γίγνομαι.
The original meaning ‘‘ to come into being,” “θὲ born,”
asin Jn 868. ἐς 44 al, may be illustrated by P Flor IIL ee
(A.D. 222-3) ὃ ἐξ ἐμ[ οὔ] γενόμενος vids [M]é\as ee
τοῦ μὴ ὄντος ἜΣ γενομένοίν μ]οι υἱοῦ. «γώ 802° (iii/B.c
κόρον ἔτεκε, ὃς εὐ[θ]ὺς γενόμενος αὐτὸς ἀπὸ τᾶς At
é\ovTo—this precocious cleanliness is nothing very astonish-
ing among the egregious wonders of the sg ee So
P CattaouiY-28 (ii/a.D.) (= Chest. 11. p. 422) ὃ προγενέ-
στερος ποῦ σοι σίτρα] τί εἸυομ[ἐἔϊνῳ ἐγένετο ; This document
contains a good instance of the use so common in NT, esp.
in Ac, as ¥% ἐὰν γένηταί pe ἀποδημεῖν: cf Mt 1818; etc.
Cf. P Amh 11. 135% (early ii/A.p.) ἐὰν γένηται ἡμᾶς μὴ
ὑπογύως adie “if it should happen that we do not
Edd.), BGU III. 970! (A.D. 174) ἐὰν
all these are mentioned in
164-58) (= Witkow-
sail up suddenly”
γένηται μὴ ΕΣ a αὐτόν :
Pioleg. p. 17. Add P Par 492° (B.C.
ski2, p. 71) γίνεται yap ἐντραπῆναι. Cf. ΜΟΥ γίνεται νὰ
c. subj. = Nee is possible that . . .” For y. with dat. as
in Rom 73, cf. P Petr 11. 40 (6)? (B.c. 277) és ἐπακολου-
θήσει τῆι ἐγχύσει τοῦ γινομένου σοι γλεύκους, ““ who Ὅς
see to the pouring out of the must which comes to you”
(Ed.), P Lond 2129 (p.c. 162) (=I. p. 13) σοὶ δὲ γίνοιτο
εὐημερεῖν, Ost7 1530 (B.C. 120) ἘΠῚ παρὰ σοῦ τὸ γινό-
'μενόν μοι, ‘money due to me.” With Ac 22%, 2 Cor 3%,
we may compare P Petr 11. 20 11:15. (B.c. 252) συνέβη ἐν
ἐπισχέσε[ι] γενέσθαι, and P Tebt II. 423." (early iii/A.p.
ὡς els ἀγωνίαν με even ἐν τῷ παρόντι, “50 I am a
present very anxious” (Edd.). P Oxy II. 283) (A.D. 45)
καὶ γενόμενος ἐν τῇ Μέμφει τῇ te ἸΙουλίᾳ ἸΣ]εβαστῇ τοῦ
ἐνεστῶτος μηνὸς Καισαρείου, ‘I reached Memphis on the
day Julia Augusta, the 15" of the PRcsent month Caesareus”
(Edd.) ; cf. 7. IV. 7097 (c. A.D. 50) ἐν Μένφει γενόμενος,
‘where the phrase must be translated in the same way (see
Archiv iv. p. 376). Cf. P Lond 962? (a.p. 254 or 261)
γίνομαι
{Ξ ΠῚ. p. 210) γενοῦ πρὸς "Ata τὸν ποιμένα καὶ δέξαι
παρ᾽ αὐτοῦ δραχμὰς διακοσίας, P Flor II. 180 (a.p. 253)
ἐὰν γένηται πρός σε Διόσκορος, α΄. Γίνομαι sometimes sup-
plies an aorist fir εἰμί : ἐγενόμην is normally ingressive
(= became), but has to serve on occasion for summary
(‘‘constative ’’) aorist as well—cf. Prolfeg. p. 109. Thus
P. Flor III. 382% (cited ad 72.) might be translated ‘the
son whom I neither have nor ever had,’’ as well as ‘‘ nor
was ever born to me.” Lk 13? is an instance of this sum-
mary use. It appears in a very common technical usage,
by which γενόμενος, with the tithe of an official, etc., denotes
“ex-’’: where the title forms a verb, the aor,
the perf.) partic. of this is used instead.
arch” is γυμνασιαρχήσας. For the periphrasis cf. P Oxy
I. 3811 (a.p. 49-50) (= Selections, p. 53) καθὰ π|ζα]ρῆλθον
ἐπὶ τοῦ γενομένου τοῦ νομοῦ στρατηγοῦ Ilaciwyvos, “1
accordingly brought an action before Pasion, who was ex-
strategus of the nome.” The idiom has wider applications,
as in P Flor I. 99% (i/ii A.D.) (= Selections, p. 71) τῆς
+ + + γενομένης γυναικός, ‘his former wife.” In Cambridge
Biblical Essays (ed. Swete, 1909), p. 491, this was applied
to the important statement of Papias about Mark, who,
“‘having become the interpreter of Peter,
(Lightfoot): we see that we should
been’’—his connexion with Peter was past.
Documents, p. 270. Not quite the same are BGU II.
3624120 (A.D. 215) (= Chrest. I. p. 126) τοῦ mpd ἐμοῦ
γε[νομένου ἐπιμελητ]οῦ, “who was epimeletes before me,”
and P Oxy VIII. 1119% (A.p. 254) ὃ τότε γενόμενος ἀμ-
φοδογραμματεύς, ‘the then amphodogrammateus ” (Ed. ).
In P Tebt 11. 315} (ii/A.p.) ἐγένετο yap μου φίλος is
rendered ‘‘as he has become my friend ᾿᾿ (!dd.)—aor.
of immediate past: in another context it could mean ‘‘he
was (once) my friend.”
(less often
Thus ‘* ex-gymnasi-
wrote,” etc.
read, ‘* having
See Milligan
now
For y. used practically as a passive
{o ποιῶ, as in Ac 1978, cf. P Ryl II. 231% (A.p. 40) τ[οὺ]ς
ἄρτους καλῶς ποιήσεις εἰπὼ(ν) γενέσθαι, ‘kindly order the
loaves to be made”’ (Edd.). ‘There is an extremely com-
mon use of γίνεται (generally abbreviated) to denote the total
of a column of figures, which ‘come to” so much: see e.g.
the table of abbreviations P Lond III: p. 345, near the end,
with reff. Among other special usages there is the Pauline
μὴ γένοιτο, common in Epictetus (cf. D. S. Sharp Z/féctetes
and the NT, pp. 6, 112), e.g. i. i. 13, τί οὖν ; μή τι μικρά
σοι φαίνεται ταῦτα ; μὴ γένοιτο. Γέγονεν standing by itself
as an answer toa question (‘* what can you βὰν 3 to, . .?”)
in P Strass I. 22% 17 (iii/a.p.) looks at first rather like that
which occurs in Rev 1617, 21°, but the reference is super-
ficial. On the use of γέγονα aoristically, see Prodeg. p. 145 f.
Add there a typical instance from Diogenes Laert. Preem.
ὃ 5. παράγουσι kai ᾿᾽Ορφέα τὸν Θρᾷκα, λέγοντες φιλόσοφον
γεγονέναι, καὶ εἶναι ἀρχαιότατον, ‘that he was a philo-
sopher, and belongs to the earliest times”
1854, “Aceddos ὧδε yéyov[a. This last is one of the 162
sightseers’ scribblings on the walls of the tombs of the
kings at ‘Thebes: 34 of them add to their name the verb
ἱστόρησα, ἀφικόμην, ἐθαύμασα, or other aoristic expression
of their feelings, and 9 more use ἥκω. When this one
comes to *‘ write him down” Asellus, his unique ὧδε γέγονα
may be either compared with ἥκω (perfect) ὧδε, as in
no. 1868, or made virtually aoristic like the majority.
There is little difference. In Pro/eg. p. 239 a further
3 also Pretsigke
,
γινώσκω
instance of aoristic γέγονε is cited from C. and B. il. p. 477,
no. 343.
The loss of y from the original form, here and in γινώσκω,
is found in the Ionic from v/B.c., and in Attic inserr. from
¢. 300: see Brugmann-Thumb Gr. p. 126. It is the only
Kow7 form—ytvopat is MGr—but there are a few instances
of yeyv. in papyri due to the effort to write ‘‘ correctly ” :
see Mayser Gr. p. 164f. As late as P Thead 13110
(A.D. 322—a procés verbal from a law case) we find ytyvo-
μένην. An aorist ἐγεινάμην is sometimes found, as in Ost
16168 (B.c. 149-8 or 138-7), and it is possible that this
(classical) form may be responsible for the rather marked
fondness for the spelling yelvopat in pres.: normally we
may ignore altogether the difference of εἰ and t For
yéyovay (Rom 167 NAB), cf. BGU II. 597!® (a.p. 75),
al. See Proleg. p. 52, where however the illiteracy of this
form is too confidently expressed. The aor. ἐγενήθην, to
which the Atticists objected, was common in early Kown,
but fell back after ii/B.c.—see Mayser Gr. p. 379.
γινώσκω.
For γ. followed by ὅτι, see P Par 471} (6. B.C. 153)
(= Selecttons, p. 22) γίνωσ (Δ. γίνωσκε) ὅτι πιράσεται ὃ
δραπέϊτη)ς μὴ ἀφῖναι ἡμᾶς ἐϊ πὶ τ]ῶν τόπων ἵναι, ‘know
that the runaway will try not to allow us to remain on the
spot,” 26. 4958 (B.C. 164-58) γίνωσκε σαφῶς ὅτι, ἐὰν ἀναβῶ
κἀγὼ προσκυνῆσαι, πρός σε οὐ μ[ὴ] ἐπέλθω. In 2. 32°
(B.C. 162) γινώσκετε. .. μὴ ἐσχολαζκέν]αι pe, we have
the acc. and inf.: so 7. 444 (B.C. 153) γίνωσκέ με πεπορεῦ-
σθαι εἰς κτλ. For the commen epistolary phrase γινώσκειν
σε θέλω ὅτι, see P Oxy IV. 743%7 (B.C. 2) ὥστ᾽ ἂν τοῦτό σε
θέλω γεινώσκειν, ὅτι ἐγὼ αὐτῶι διαστολὰς δεδώκειν, BGU
III. 8465 (11,Α.1».} γεινώσκειν σαι θέλω, ὅτι οὐχ [ἥλπ]ιζον,
ὅτι ἀναβένις εἰς τὴν μητρόπολιν, “1 wish you to know that
Thad no hope that you would come up to the metropolis,”
2. I. 274 (ii/A.D.) γινώσκειν oe θέλω ὅτει εἰς γῆν ἐλήλυθα
τῇ ς τοῦ Errelp μηνός, “1 wish you to know that I arrived
at land on the 6% of the month Epeiph,” P Grenf II. 73°
(late iii/A.p.), P Lond 4175 (c. A.D. 346) (=II. p. 299),
P Giss I. 114 (a.p. 118), P Lond 9736? (iii/a.p.) (= III.
p- 213), α΄ It will be noticed that the phrase does not
come into regular use till early ii/A.p., which accounts
for the NT showing a phrase (οὐ θέλω ὑμᾶς ἀγνοεῖν
in Paul) with the same meaning but with form not yet
crystallized.
On the progressive displacement of the old participial
object clause after γινώσκειν and other verbs of ‘* knowing,”
see Proleg, p. 229. To the instances of γινώσκειν with
partic. add P Oxy VIII. 11187 (i/ii a.p.) ὅπ]ως . . . γεινώ-
σκωσι ἐμβαδεύσονϊ τά ple εἰς τὰ ὑπ[ο]τεθειμένα Kal κα-
θέξονίτα kr. (other future participles), ‘‘ that they may know
that I shall enter on the mortgaged property,” etc. (Ed.).
Grimm’s ‘‘Hebraistic euphemism” in Mt 1°° 15. rather
surprising when chronicled in the same breath with ‘‘ Grk
writ. fr. the Alexandrian age down”: coincidence of idiom
between two entirely different languages is common enough.
This use is found earliest in Menander: see this and other
references in B. D. Durham, Vocabulary of Menander
(Princeton, 1913), p. 51.
Some miscellaneous uses may be noted. P Tebt II. 27g
(B.C. 231), a contract for the engagement of a nurse,
: γλυκύς
ends ἔγνωκεν Σποννῆσις “Ὥρου Φανήσει Νεχθύριος. The
editors translate ‘‘made (Ὁ) between Sponnesis, daughter
of Horus, and Phanesis, son of Nechthuris,” but regard
ἔγνωκεν as ‘“‘very difficult.” In the same collection, 289°
(A.p. 23), we find a strategus, in demanding from a sub-
ordinate a supplementary report of tax-payments, writing
οὕτως yap γνώσομαι πότερον ἐπὶ τόπων σε ἐάσω πράτ-
τοντά τι, ‘for I shall thus know whether I shall leave you
in employment where you are” (Edd.). In the passive we
may quote P Oxy Ν. 1252 τε» σοῦ (Α. Ὁ. 288-95) γνωσθέντα
ὀφείλειν λοιπὸν μῆνα τῆς εὐθηϊνιαρχείας, “‘from whom, it
was ascertained, a month more of his superintendence of
provision was due” (Edd.), P Giss I. 48° (A.D. 202-3)
ἐγνώσθη τὰ κατὰ χρόνους δοθέντα ἐπιθέματα. . . παρε-
γράφη: we may suppose the writer was meaning to finish
with a participle, and so did not insert ὅτι after ἐγνώσθη.
The perfect passive appears in the (classical) sense “ deter-
mined” in Sy// 92984 (B.C. 139?) ἐγνωσμένων τῶν καθόλου
πραγμάτων ὑπὸ Ρωμαίων.
For the forms of the verb, see Pro/eg. pp. 55, 193. The
older Attic γιγνώσκω occurs fairly often in the new uncial
W, and in Atticising documents among papyri and inscrr.,
as does γίγνομαι. For the aor. subj. yvot, cf. P Oxy VL.
9325 (late ii/A.p.) ἵνα émvyvois, 74. VII. 1062!f (ii/a.p.)
ἵνα αὐτὴν avayvois νήφων καὶ σαυτοῦ katayvois, P Giss
I. 7giiS (c. A.D. 117) ἵν᾿ ἐπιγνοῖ σε σπουδά[σαι, and
from new literature, P Oxy III. 413159. (ii/A.D.—a mime)
νῦν τοῦ yépovt(os) ἐνκρατὴς θέλω yevéo(Bar) πρίν τι τού-
τ(ων) ἐπιγνοῖ.
γλεῦκος.
For this NT dm. eip. (Ac 213) cf. P Grenf II. 24" (B.c. 105)
οἴνου γλεύκους, and from an earlier date P Petr II. 40(4)8
(B.C. 277) ὃς ἐπακολουθήσει τῆι ἐγχύσει τοῦ γινομένου σοι
γλεύκους, “ΠΟ will see to the pouring out of the must
which comes to you” (Ed.). Preuschen (4@ZNT ad /.c.),
cites in illustration of the NT passage Lucian Phz/ops. 39
ἥκω, νὴ τὸν Ala, ὥσπερ of τοῦ γλεύκους πιόντες, ἐμπεφυ-
σημένος τὴν γαστέρα, ἐμέτου δεόμενος. A late papyrus,
Preisigke 450 55 (A.D. 606), has the combination οἴνου
γλεύκους ἀδόλου, which occurs a few years earlier in P Flor I.
658.
γλυκύς.
The neuter γλυκύ could denote some kind of sweet wine.
λεάνας διεὶς γλυκεῖ, ‘soften by diluting with raisin wine”
(Edd.) ; ef. 2. VIII. 1142? (late iii/.D.) γλ]ύκιον ῥοιτικόν.
‘pomegranate wine ” (Ed.), and P Lond 23918 (c. A.D. 346)
(ΞΞ 11. p. 298) γλυκοιδίων ὀμφακηρά (see note). BGU IV.
1118!® (B.c. 22) and 11201® (B.C. 5) have πράσον yAuKéws.
7b. 11. 424% (ii/iii A.D.) ἀλλὰ πάντοτε τὰ τῶν γονέων
γλυγύτερά (-Ξ γλυκ.) ἐστιν. The rest of our papyrus
citations are in superlative, which is very common as a term
of affection. Thus P Oxy I. 331-18 (late ii/a.p.) κλέος σοι
ἐστὶν ὑπὲρ τῆς γλυκυτάτης σου πατρίδος τελευτῆσαι, 27).
VI. 907° (A.D. 276) τέκνα μου γλυκύτατα, 70, 935° (ili/A.D.)
ἄσπασαι πολλὰ τὸν γλυκύτατον ἀδελφὸν ᾿Αρποκρατίωνα,
P Giss I. 22° (early ii/A.D.) εὔχομαι. . . τὴν [γλυκυ]τάτην
cov ὄψιν προσκυνῆσαι, and from the inscriptions OG/S 526:
τὴν γλυκυτάτην καὶ σεμνοτάτην σύνβιόν pov. Ramsay
γλῶσσα
Luke, p. 374. refers to a Lycaonian inscription in which the
application of the phrase Tov γλυκύτατον καὶ πάντων φίλον
to a bishop (6 μακάριος πάπας) points, he thinks, to an
early Christian period when epithets were not so religious
and stereotyped as later. He compares a Christian inscrip-
tion of Rome (A.p. 238) in which a father describes his son
who died at the age of seven as γλυκύτερον φωτὸς καὶ Lojjs,
“dearer than light and life.’ Τλυκύς survives in MGr,
partly with change of flexion: see Thumb Handb. p. 70.
‘There are also many derivatives noted in his glossary.
γλῶσσα.
Most of the occurrences of this noun, which retains both
form and meaning in MGr, need no particular comment.
P Oxy I. 138 (A.D. 183 or 215) saefe, the monthly meat bill
of a cook, tells us that ‘*‘tongue”’ was a favourite article of
diet ; so also the numerous passages in inscrr. where in the
ritual of sacrifice the victim’s tongue is mentioned as a
special perquisite. The word figures prominently in magical
documents. P Lond 1245} (iv/v A.p.) (=I. p. 122) βάλλε
εἰς αὐτὸ γλῶσσαν βαθράκου shows whe frog’s tongue playing
the same part as ‘‘ tongue of dog” in the witches’ spell in
Macbeth: so also τό. 46°84 (iv/a.p.) (=I. p. 74). There
are niany curses which ‘*‘ hind” the tongue of their object :
thus Syd/ $08 (Corcyra) Σιλανοῦ τὸν νόον kal τὰν γλῶσσαν
τουτεῖ KaTaypadw—Silanus himself and three witnesses who
enabled him to win a suit are cursed with this leaden tablet
in mind and tongue. So 24. 809 (Piraeus, iv/iii B.C.) begins
Μικίωνα ἐγὼ ἔλαβον kal κατέδησα τὰς χεῖρας Kal τοὺς
πόδας καὶ τὴν γλῶσσαν καὶ τὴν ψυχήν. καὶ εἴ τι μέλλειε
(( μέλλει---α confusion with aor. opt.) ὑπὲρ Φίλωνος ῥῆμα
μοχθηρὸν φθένγεσθαι, 7 γλῶσσα αὐτοῦ μόλυβδος γένοιτο,
καὶ Kévt[q]oov αἰὐτ]οῦ τὴν yA@ooav—the changes on
these formulae are rung in the rest of the
Deissmann, 2 AZ, Ὁ. 306 ff., refers to thirty of Wiinsch’s Attic
defixiones where the tongue is ‘‘ bound” or ‘‘cursed.” He
document.
shows that this was supposed to produce dumbness, and
interprets Mk 7*® as release from what was believed to be a
daemonic ‘‘ binding.”
Thumb, Gr. Dia/, p. 22, points out that grammarians
used γλῶσσα not only for ‘language’ but also for ‘‘local
thus Δωρὶς yap διάλεκτος pla ὑφ᾽
This leaves us
peculiarities of speech”:
ἥν εἰσι γλῶσσαι πολλαί, ‘sub-dialects.”’
free, if we choose, to reduce very considerably the abnorm-
ality of the ‘‘tongues,” which need not always have been
foreign languages as in Ac 24 (cf. ©). We find it applied
to a real foreign language in P Giss I. 99° (B.c. So-79) ὕμνοι
μὲν ἄιίδονται] γλώττῃ ξενικῇ : the tr goes with ταῖν στήλαιν
and other vecherché archaisms to show that the piece is not
tainted with vernacular !
The tongue of slander appears in P Lond 1223} (iv/a.p.)
(=I. p. 117) διάσωσόν μου πάνδοτε εἰς τὸν αἰῶνα ἀπὸ
φαρμάκων καὶ δολίων καὶ βασκοσύνην πάσης καὶ γλωττῶν
trovnpav—Milton’s ‘evil tongues.”
γλωσσόκομον.
This out-of-the-way-looking word proves to be decidedly
vernacular, and quite in place in Jn 12°, 132%, where it is
““money-box” (cf. RV marg.): its original meaning, as
““yeceptacle ” (κομίζω) for the “ὁ tongues” or mouthpieces of
flutes, had been long forgotten, and influenced it only by
1
8 γνήσιος
stamping on it generally the sense of small size and
portability. Phrynichus, who mentions γλώττας αὐλῶν
(Rutherford WP, p. 308), defines the word thus (7. p. 181)
γλωττοκομεῖον ᾿ ἐπὶ μόνου τοῦ τῶν αὐλητικῶν γλωττῶν
ἀγγείου. ὕστερον δὲ καὶ εἰς ἑτέραν χρῆσιν κατεσκευάζετο,
βιβλίων ἢ ἱματίων ἢ ὁτουοῦν ἄλλου ᾿ καλοῦσι δ᾽ αὐτὸ οἱ
ἀμαθεῖς γλωσσόκομον. This shorter form was perhaps
really shortened frora the Attic compound: we think of
words like ἀγάπη from ἀγάπησις, συνάντη from συνάν-
τησις, and οἰκοδομή from οἰκοδόμημα. In any case it
spread while the dialects were still in full vigour, as is
proved by its occurring twice in the long Doric inser.
from Thera, Epicteta’s Will, AZ%cheZ 1001-231 (c. B.C.
200): τὸ γλωσσόκομον καὶ τὰ ἐν αὐτῶι βυβλία are to be
in charge of ἃ γραμματοφύλαξ. From the papyri may
be cited P Ryl 11. 12725 (A.p. 29) ds (se. 120 drachmae)
εἶχον ἐν γλοσσοκόμωι, ‘in a casket” (Edd.). P Grenf
1. 14° (B.C. 150 or 139) γλωσσόκομα Ὑ. These articles,
together with two κίσται and a βῖκος ῥητίνης, etc.,
were deposited in a temple. Two θίβεις (ILXX Exod
28, 6) appear in the list. Grenfell cites Hesychius θίβη"
πλεκτόν τι κιβωτοειδὲς ὡς γλωσσοκομεῖον. So 1 Tebt 11.
414 (ii/A.D.) τὸ γλωσόκομον τὸ μέγα, “the big case”
(Edd.), P Flor II. τ6γ15 (iii/A.p.) γλωσσοκόμων in a
rather broken context dealing with irrigation, ‘‘ (forse le
incassature degli assi da far girare (τροπάς) le macchine ?) ”
(Ed.), P Lond 122° (iv/a.p.) (=I. p. 118) ποίησον .. .
ἐκ τοῦ νώτου γλωσόκομον καὶ ἐπίγραφε τὸ (ὄνομα) τοῦ
‘Eppod εἰς χάρτην καὶ ἐπίθι εἰς τὸ γλωσόκομον, P Leid
Wail. 80 (1 A.D.) βάλε αὐτὸ (sc. a metal plate inscribed
with ineffable words) εἰς κλοσόκομον καθαρόν, P Oxy III.
5213 (ii/A.D.) where the word has no context to show its
meaning. Addalso BGU III. 8249 (A.p. 55-6) γλοσσοκομῖον
ἐπιδέδωκα Σιτοτοήτει, and P Lond τοι} (a.p. 103-17)
(= II. p. 265) γλωσσοκομῖον, where the Attic form revives :
in neither of them is the nature of the vessel defined. Our
instances have illustrated the descriptions of vernacular use
in Phrynichus, and have disposed of ‘‘ bag” as a rendering.
γναφεύς.
P Par κοἱῦ (B.c. 160) τῷ γναφεῖ, P Oxy IV. γ3657 (- A.D. 1)
τὸ περ(δ[ι]πνο(ν) ᾿Αθηί( ) yvadéw(s), ‘‘ the funeral feast of
Athe . .. the fuller” (Edd.), 26. ΓΕῚ. 527° (ii/iii
Σερήνου τοῦ yvadéws, α΄. lor the verb (MGr γνάφω) cf.
P Oxy X. 1346 (? ii/A.p.) ἐν τῇ (0)] πόλει γέγναπτα!: Kal
κακῶς ἐγνάφη. On the fullers’ tax, see Wilcken Os¢r. i.
p- 226 f.
γνήσιος.
The primary sense, ‘* born in wedlock,” is overshadowed
by derived applications, but it survives in occasional
formulae : thus even P Flor III. 294? (iv/a.p.) (see p. ix.)
has καὶ γνησίων τέκνων σποίρᾷ ina marriage contract. In
the earliest dated Greek papyrus, P Eleph τὸ (B.c. 311-10)
(= Selections, p. 2), a marriage contract begins λαμβάνει
“Ἡρακλείδης Δημητρίαν Κώιαν γυναῖκα γνησίαν, ‘as his
lawful wedded wife”: cf. PSI I. 644 (Ὁ 1.8.6.) where a woman
promises a man to live with him as long as he lives, ὡς
γνησ[ία)] γαμετή, and P Oxy X. 1267%% (a.p. 209) τοῦ
Zathov γνήσιον υἱὸν ‘Qpelwva, “Zoilus’ legitimate son
Horion.” In P Amh II. 86% (a.p. 78) we have χωρὶς
γνόφος
γνησίων δημοσίων, ‘‘apart from the legal public charges”:
ef. P. Oxy VII. 1031%! (A.p. 228) γνη[σ]ίοις τελέσμασι,
P Lond 11574 (? A.p. 197-8) (= III. p. 62) ἐστὶ δὲ ἀριθμή-
σεως Φαῶφι εἰς ᾿Αθὺρ γνησ(ίων), P Strass I. 213 (a.p. 217)
ἐκτὸς τῶν σιτικῶν γνησίων. From this it is an easy transi-
tion to the sense of ‘‘ suitable,” ‘‘ fitting,” as in P Giss I. 474
(Hadrian) ἐπὶ τῶι κατὰ τὰς [εἸὐχὰς γνησία καὶ λείαν ἄξια
εὑρῆσθαι and} παραζώ[ν]ιον γὰρ πρὸς τὸ παρὸν γνήσιον
οὐχ εὑρέθη. Close to this lies its use for ‘‘ genuine” as an
epithet of φίλος or the like, as in Phil «α΄: so BGU I. 8619
(A.D. 155) τὸν γνήσιον αὑτοῦ φίλον. Thus it becomes an
epithet of affectionate appreciation: so P Oxy I. 4832
(A.D. 86) τοῦ μετηλλαχότος αὐτῆς γνησίου ἀδελφοῦ. Cf.
1 Tim. τῷ Τιμοθέῳ γνησίῳ τέκνῳ ἐν πίστει: in 2 Tim τ΄
ἀγαπητῷ is substituted for γνησίῳ. Cf. the use of the
adverb, as in Phil 22°, = ‘‘ honestly, sincerely”? : so P Lend
130° (i/ii A.D.) (=I. p. 133) γ]νησίως te mep[l] τὰ οὐράνια
φιλοπονήσαντες, P Tebt 11. 3264 (¢ a.v. 266) προ[στ]ή-
σεσθαι γνησίως τοῦ παιδίου, ‘ will honourably protect the |
child” (Edd.), BGU I. 248” (ii/a.p.) τὰ ἔργα τῶν ἀμπέλων
ἰδίων γνησίως γενέσθωι.
722) (ii/B.C.) φανερὰ ἢι a εὔνοια τοῖς γνησίως καὶ ἐνδόξως
πῶν καλλίστων ἐπιταδουμάτων προεστακόσι, Michel 54478
(B.C. 114) γνησίως στοιχῶν ἐν πᾶσιν τῇ ἑαυτοῦ καϊ[λοκ]ἀγα-
θίαι, and for the adj. OG/S 3397 (Sestos, c.
πλείστου θέμενος τὸ πρὸς τὴν πατρίδα γνήσιον καὶ ἐκτενές,
which is a good illustration of 2 Cor 88, Note also ALichel
39448 (middle 1.8.6.) yJvno[(]av ἔχοντι πρὸς πάντας
φιλοστοργίαν, and Sy// 3651" (A.D. 37) οὐχ ὡς εἰς φίλην
μόνον ἀλλὰ καὶ ὡς εἰς γνησίαν πατρίδα. It seems from the
record that Lightfoot rather overdoes the consciousness of
the word’s ultimate origin when he paraphrases (on Phil 250)
** i.e, as a birth-right, as an instinct derived from his spiritual
parentage.” It is by no means clear that γνήσιος was still
felt to be normally the antithesis of νόθος, and most of its
usages are wide of this.
,
γνοφος.
Vettius Valens, p. 1451, ἀστασία ἀνέμων γίνεται καὶ
γνόφος. The use of ὁ γνόφος for the earlier and poetic 6
δνόφος begins with Aristotle. ,
yt)
γνώμη.
P Lond 174 (B.c. 162) (=I. p. 11) μετὰ τῆς τῶν εἰθι-
σμένων γνώμης. P Oxy X. 1280° (iv/A.D.) ἑκουσίᾳ καὶ
αὐθαιρέτῳ γνώμῃ, ‘Sof my own free will.” The phrase κατὰ
γνώμην is common in opening greetings, e.g. P Petr II.
11(1)* (iii/B.C.) (= Selections, p. 7) καλῶς ποιεῖς εἰ ἔρρωσαι
kal τὰ λοιπά σοι κατὰ γνώμην ἐστίν. “1 am glad if you are
in good health, and everything else is to your mind”: cf.
z. 111. 53(0)°, (g)8. The phrase occurs in Wisd 7!5—eiteiv
κατὰ γνώμην. With Philem?* χωρὶς δὲ τῆς σῆς γνώμης,
“without your consent,” cf. P Grenf II. 14(a)?° (iii/B.c.)
ἄνευ τῆς σῆς γνώμης, and for similar phrases see P Tebt I.
637 (B.C. 140-39), 26. 10478 (B.c. 92), P Par 62iii-3 (ii/B.c.),
BGU IV. 1051°° (a marriage contract—time of Augustus),
and pera γνώμης in P Oxy LV. 72943 (A.p. 137). It = ‘* con-
sent” in P Flor I. 588 (iii/a.p.), where a complainant de-
clares he has been ousted from a holding δίχα παντὸς
νόμου καὶ S([xa..... «01 ἐξουσίας καὶ δίχα γνώμης ἐμῆς
καὶ συνκαταθέσεί[ω]ς. BGU IV. 1137 (Bc. 6) ἔδοξε κοινῇ
129
Add from the inscriptions Sy// |
B.C. 120) πρὸ |
γνῶσις
γνώμῃ = ‘carried unanimously.” P Gen I. κ4' (iv/a.p.
οἶδας τὴν γνώμην pov ὅτι γν[ώμη ὁποία ἐστίν : for ὅτι
ὁποία Nicole compares BGU II. 601° (ii/a.p.) γράψον
μοι. .. ὅτι τί ἔπραξας. For γνώμη = “ purpose, decree”
(as in 1 and 2 Esdras, Daniel, Rev 171), see P Oxy I. 5413
(A.D. 201) γνώμῃ τοῦ κοινοῦ τῶν ἀρχόντων, ‘in accordance
with the decision of the council of the archons (Edd.),
P Fay 20* (an imperial edict—iii/iv a.p.) dv... τὴν
γνώμην viv ἐμὴν ἐγὼ ποιοῦμαι, ‘whose policy I now make
my own” (Edd.), and Prvene 10551 (B.c. 9) ἔδοξεν τοῖς ἐπὶ
τῆς ᾿Ασίας “EAn[ot]y, γνώϊμη] τοῦ ἀρχιερέως ᾿Απολ-
[λ]ων[ου ktA. In MGr γνώμη = “ meaning,” ‘ opinion.”
γνωρίζω.
P Oxy VIT. 102478 (A.D. 129) ὃν καὶ γνωριεῖς ἰδίῳ κινδύνῳ,
““whom you are to recognize at your own risk” (Ed.). P
Hib 1. 28° (c. B.c. 265) twa]. . . κ[αὶ] γνωρίζηται ὑπὸ τῶν
φρατόρων “(that he may) . . . be recognized by the mem-
bers of the phratries” (Edd.). On P Oxy III. 4966
(A.D. 127), where the noun γνωστήρ occurs, the editors
quote BGU II. 581" (a.p. 133), where L. Octavius Longus
γνωρίζει a person. ‘‘ The γνωστήρ of a person was a witness
of his or her identity.” So P Oxy VI. 976 (a.p. 197)
Tlavicivos . . γνωρίζω. The verb is found joined with
θαυμάζω in a letter from the Emperor Claudius to a Gym-
nastic Club in a.p. 47, embodied in P Lond 117827 (a.p.
194) (=III. p. 216) τὴν πρὸς ἐμαυτὸν μὲν εὔνοιαν περὶ
δὲ ὑμᾶς φιλανθρωπίαν ἐγνώρισα μᾶλλον ἢ ἐθαύμασα,
and in another London papyrus it has definitely the
meaning ‘‘make known,” as in all its NT occurrences
(even Phil 153), P Lond 2325 (c. a.p. 346) (=II. p. 296)
γνωρίζω τῇ εὐγενίᾳ σου τὸ πρᾶγμα, P Tor I. 1% 11 (8.0. 116)
(= Chrest. Il. p. 36) φανερᾶς τῆς κρίσεως γνωρισθείσης
ἑκάστοις. The derived noun occurs in Ρ Tebt II. 288%
(A.D. 226) μηδεμειᾶς προφάσεως ὑμεῖν ὑπολειπομένης ἐπὶ
τῆς ἀπαιτήσεως ἕνεκεν γνωρισμοῦ, ‘no pretext with regard
to the collection being left to you touching the identification
(of the crops)”’ (Edd.). For the mystical use of the verb
see Poimandres 10” οὐ γὰρ ἀγνοεῖ τὸν ἄνθρωπον ὁ θεός,
ἀλλὰ καὶ πάνυ γνωρίζει καὶ θέλει γνωρίζεσθαι (Keitzenstein,
Ρ- 58 πἢ).
For the related adjective see P Fay 127! (c B.c. 103)
ὑπὸ τῶν γνωρίμων, ‘by friends,” and P Tebt II. 2865
(A.D, 121-38) Φιλωτέραν. . . ἐπὶ τῷ ἀρίστῳ] ἐμοὶ
γνωρίμην, ““ Philotera whose good character is well known
to me” (Edd.), Syi! 367" (i/a.p.), 373% (i/A.v.).
γνῶσις.
An interesting example of this word in its more general
sense is afforded by P Lond 130} (i/iia.p.) (= I. p. 133),
where a horoscope is prefaced by a letter in which the writer
urges his pupil to be attentive to the laws of the art which
the ancient Egyptians had discovered and handed down—
ἀπέλειπον τὴν περὶ αὐτῶν γνῶσιν. P Hib I. 9215 (B.c. 263)
ἕως γνώσεως περὶ τῆς δίκης is translated by the editors
“*until the decision of the suit.””. So in P Hal I. 1°° (iii/B.c.)
ὅταν ἢ γνῶσις ἀναγνωσθῆι παρὰ δικαστῶν ἢ διαιτητῶν
ἢ κριτῶν, and several times in the correspondence of Abin-
naeus (iv/A.D.), as P Lond 23418 (c. B.c. 346) (= II. p. 287)
ἀνενεχθήσεται εἰς γνῶσιν τοῦ αὐτοῦ κυρίου μου [δο]ῦκος.
In P Oxy Ν. 1253%° (iv/A.D.), an official report of certain
γνώστης
military requisitions made at Oxyrhynchus by some officers,
they render τῆς γνώσεως τῶν ὑφ᾽ ἑκάστου παρασχεθέντων,
“the account of what was provided by each” (Edd.). Ina
Christian letter of iv/A.p., P Oxy VI. 9394, the word has
the additional connotation of ‘*solicitous” knowledge, when
a dependent writes to his master ὡς ἐν ἄλ]λοις πλείστοις
νῦν ἔτι μᾶλλον m πρὸς σὲ [τοῦ δεσπότου θεοῦ γνῶσις
ἀνεφάνη ἅπασιν ἡμῖν, “as on many other occasions so now
even more plainly than ever has the regard of the Lord God
for you been revealed to us all” (dd.).
Dibelius (2@ZNT ad /.) finds a technical meaning derived
from Greek mysticism in the use of γνῶσις in Phil 3° διὰ
τὸ ὑπερέχον τῆς γνώσεως Χριστοῦ ᾿Ιησοῦ τοῦ κυρίου pov,
and quotes the Hermetic prayer from Pap. Mimaut (cited
by Reitzenstein Hellen? t. Alysterienreligionen Ὁ. 113 ff.),
χάριν cor οἴδαμεν, tore’ σῇ yap χάριτι τοῦτο τὸ φῶς
τῆς γνώσεως ἐλάβομεν . . . χαίρομεν ὅτι ἐν σώμασιν ἡμᾶς
ὄντας ἀπεθέωσας τῇ σεαυτοῦ θέᾳ. Deissmann, on the other
hand, thinks that there is here no reference to speculative
know edge of Christ, but to personal and pneumatic acguatnt-
ance with Christ, and illustrates this meaning of the word
from a i/A.p. decree of the Byzantines, Zatyschev 1. 47°*,
which boasts of a citizen of Olbia that μέχρι τᾶς τῶν
Σεβαστῶν γνώσεως προκόϊψ)]αντος, ‘‘he had advanced to
personal acquaintance with the Augusti (Augustus and
Tiberius)”: see ZAZ, p. 383 n.8. It may be added that
Dieterich’s conclusion, based on the use of γνῶσις in the
magic papyri, that “τῆς ‘ Knowledge,’ which also plays so
large a part in Christian teaching, is specially due to Greek
influence” (.4éraxas, p. 134) is rejected by Norden Agmostos
Theos, p. 96 n,}.
γνώστης.
With the use of this word in Ac 265 we may compare
Deissmann’s restoration in a papyrus letter preserved at
Berlin, in which an Egyptian official calls for a procession to
to be arranged for the gods—érel γν[ώ]στίης ἐγενόμην τοῦ]
εὐανγελ[(ο]υ περὶ Tod ἀνηγορεῦσθαι Καίσαρα (=Preisigke
421), *‘forasmuch as I have become aware of the tidings of
joy concerning the proclaiming as Emperor” of C. Julius
Verus Maximus: see ZAZ, p. 371. For γνώστης = ‘‘a
surety” (Lat. cogwttor), as in Plutarch, we may cite P Lips
1. τοῦθ (a.p. 98) ἐὰν οὖν ὅ ye γνώστης σὺν τῷ μετόχῳ
ἀσφαλίζηταί σε κτλ, For the collateral noun γνωστήρ,
which also answers to coguztor, see under γνωρίζω, and
Wilcken’s note in A7chzw iv. p. 442, where he reacs P Flor
T. 578° (A.D. 223-5) γν[ωσ]τευ[όμε]νος ὑπὸ ἀδελφοῦ Ilavi-
σκου, and compares γνωστῆρες in LGU IV. 1032" 4 The
document is reprinted in P Flor III. 382. The verb
γνωστεύω occurs 1.8° of the same document, and in P Hawara
69 recto® (111. A.D.) (in Archiv v. p. 383). The
γνωστεία in P Fay 65? (ii/A.D.) apparently= ‘‘authorisation,”
‘
subst.
* supervision.”
γνωστός.
The late P Amh II. 1459 (iv/v A.D.) τὸ γνωστὸν τῆς πρὸς
ἀλ[λήλο]υς συνηθείας, ‘the knowledge of our intimacy,”’
may be taken as confirming, so far as it goes, the ordinary
LXX and NT usage of yv.—‘“‘ known”’ rather than ὁ“ know-
able ”—in Rom 113. For the rare use of the word as applied
to persons (Lk 244, 2349, Jn 1815) Abbott (FowrJold Gospel,
130
γόμος
Ρ. 3628.) prefers the strong rendering ‘‘ familiar friend” ;
but see contra J. B. Mayor Z#.xf. VIII. vii. p. 79 ff. W. M.
Ramsay (Athenaeum, Sept. 7, 1912) cites a (iv/A.D.) in-
scription, Εἰὐδαίμων Τνωστοῦ υἱὸς τεκμορεύσας μετὰ τῶν
ἰδίων θρεπτῶν Myvi ᾿Ασκαηνῷ εὐχήν. where Gnostos ‘ the
known” might be a reminiscence of 1 Cor 8”.
γογγύζω.
This familiar LXX and NT word is fairly attested =
‘“*murmur” in the vernacular, as in P Petr II. 9(3)® (B.c.
241-39) τὸ πλήρωμα γογγύζει φάμενοι ἀδικεῖσθαι, “ the gang
(of workmen) are murmuring, saying that they are being
wronged.” In the curious papyrus P Oxy I. 33 {1 (late
ii/A.D.), describing an interview between the Emperor
(2? Marcus Aurelius) and a rebel, a veteran present inter-
poses with the remark, κύριε, κάθῃ, Ρωμαῖοι yovyv{o[uc |,
“*Lord, while you are sitting in judgement, the Romans are
murmuring.” The verb is MGr. Thumb, He//ev. p. 215,
discusses this and other alleged Ionic loans to the later
A'tic and the Κοινή : see under γογγυσμός.
YOY YVGLOS.
Phrynichus (see Rutherford WP, p. 463) says that this
noun, like its verb, was not ἀδόκιμον but Tonic:
from Anaxandrides, a poet of the New Comedy.
it is quoted
γόης.
In P Hib I. 5218 (c. B.c. 245) we find “Qpos Πνᾶτος
ἱερεὺς γόητος, on which the editors remark that if γόητος is
a genitive, then ‘we must suppose the existence of a deity
called ‘ the Wizard’ ; if a nominative (of an unknown form),
it is a very curious epithet to apply to a priest.” A subst.
γοητεία is found in Vettius Valens, p. 23876.
Τόμορρα.
It may be noted that the words Sodoma, Gomorra were
found scratched on the wall of a house in Pompeii. They
can only be the work of a Jew, or a Christian, and show
how fully alive he was to the nature of his surroundings.
See Nestle ZV7'WW v. p. 167 f.
γόμος
is common of the cargo or freight of a ship as in Ac 21%,
ἐνβαλέσθαι αὐτοῦ τὸν γόμον, ‘ please to see that his freight
is embarked with all despatch” (Edd), 7d. IV. 708% 16 (a.p.
188) τοῦ] καταχθέντος yopou, ‘‘the cargo despatched.” ΤΙ
may also be a term of quantity, a ‘‘load,” as in Ostr 1258
(A.D. 88) ἀπέχω παρὰ σοῦ γόμος (sc.-ov) ἀχύρου a, 77. 1010”
(Roman) τήν αὐθεντικὴν ἀποχὴν ἀχύρ[ου] γόμου ἑνός. 70.
10153 (ii/iii A.D.) shows the plural: cf. P Fay 102 (¢. A.D.
105), a series of farm accounts, in which we read of yépou
and 8payp(ara) of wheat and barley. Another kind of
merchandise figures in P Flor IIT. 36918 (A.D. 139 or 149)
κ(αὶ) δώσο kat’ ἔτος ξύλων καθάρσεων γόμον ἕνα. An inscr
from Lower Egypt, beyond Philae, dated A.D. 214-5, OG/S
209%, gives the title ἱερεὺς γόμου to a certain Apollonius
Soter. Dittenberger’s note cites about forty inscrr. for this
title, and others where a προστάτης τοῦ γόμου accompanies
this priest. He observes that, since γόμος always means a
,
yoveus
ship’s load, these inscriptions must refer to the waves onera-
riae: ot ἀπὸ τοῦ yopov is in several inscrr. a term for the
Whcle of this service. In these the special ref. is to the boats |
carrying stone from the quarries.
The verb γομόω is mentioned above under γεμίζω : for
some instances see P Flor IT. 129° (A.D. 256) ὅπως γομώσῃ
τὰ ξύλα, P Oxy VI. 9388 (iii/iv A.v.), and P. Giss I. 544
(iv/v A.D.) πλοῖα παρῆλθαν (/.—ev) γομώμενα.
γονεύς.
The following examples from the Oxyrhynchus
may serve to illustrate this common word—I. 7555 (A.D. 129)
Awyevibav . τετελευτηκέναι ἄτεκνον περιόντων τῶν
γονέων, “that D. has died childless in her parents’ lifetime,”
IIT. 478% (a.p. 132) ἐξ ἀμφ[οτ]έρων γονέων, VIII. 1121"
(A.D. 295) οὐκ ἐπαυσάμην τὰ πρέποντα γείνεσθαι ὑπὸ
papyri
τέκνων γονεῦσι ἀναπληροῦσα, “1 was assiduous in perform-
ing what is owing from children to parents” (Ed.). From
a much earlier period P Eleph 23! (B.c. 223-2) will serve
as a sample, θεοὺς} Αδελφοὺς Kal θεοὺς Σωτῆρας τοὺς
τούτων γονεῖς. The word in the ἸΚοινή is plural only, as
predominantly in class. Οὐκ. So with the MGr γονιοί
‘* parents,” but there is a γονιός “father,” which was perhaps
derived from the plural.
yoru
is very common in the descriptions attached to perscns in
official documents, as when in a census return of A.D. 48,
P Oxy II. 25510 (= Sevectzons, p. 46), a certain Thermouth-
arion is described as μέση μελίχίρως) μακροπίρόσωπος)
οὐλ(ὴ) γόνα(τι) δε[ξι]ῷ[ι, “of medium height, olive-com-
plexioned, long-faced, a scar on the right knee.” Cf.
P Oxy I. 99° (a.D. 55), P Fay 362 (A.D. 111-2), 76. 985
(A.D. 123). For the diminutive see P Oxy I. 5277 (A.p. 325
δεξιοῦ yovattov—there is of course no more diminutive force
attaching than in ὠτάριον (NT), MGr ποδάρεν, etc. From
inscrr. may be noted the phrase μέχρι γονάτων for snow
“‘knee-deep,”’ OGZS 199%, a monument transcribed in Nubia
by the traveller Cosmas (vi/A.D.).
γράμμα.
In view of Jn γ15 it must be remarked that there are
hundreds of papyri where someone states that he writes
on behalf of the person concerned, who is illiterate: this is
most often γράμματα μὴ εἰδότος (εἰδυίης), Lut also frequently
ἀγραμμάτου ὄντος (οὔσης). For examples see 5.7. ἀγράμμα-
τος, and add the inscription of the Imperial period Sy// 8445
κελεύουσαν ὑπὲρ αἱ ὑτὰν] γράψαι, ἐπεὶ ἔλεγεν αὐτὰ γράμματα
μὴ εἰδέναι. See Dittenberger’s note: he can only quote one
parallel from inscrr. With this goes sucha phrase as P Tebt
IT. 31628 (A.D. 99) τέχνη δὲ ὑμῶν (7. 7p.) γράμματα, “ we are
scribes by profession” (Edd.), and that of P Flor III. 38279
(A.D. 222-3) μανθ(άνων) γράμμ(ατα), of a child. The exceed-
ing commonness of this phraseology, which never means
anything than inability to write, forces us to recognize it in
Jn γ᾽ and Ac 41%. With the biting scorn of the superior
person, these learned fools affect to regard Jesus and His
disciples as ‘‘illiterates.””
Under the same heading, with γράμματα = characters
formed in writing, comes P Hib I. 209 (c. B.c. 265), where a
notice is to be put on a board μεγάλοις γράμμασιν. This
131
|
γραμματεύς
may illustrate emphasis as the cause of the πηλίκοις γράμμασιν
of Gal 64. It is possible, however, that the words may
only call attention to the big sprawling letters of the auto-
graph in contrast to the neat scribe’s hand of the amanuensis.
The contrast may be met in the case of many signatures to
legal and other documents, e.g. Rainer Pap. 215 in Fuhrer
durch die Ausstellung Tafel 9: see Milligan Documents,
p- 24, for a discussion of the bearing of this on Gal /.c.,
Deissmann S¢# Pail, p. 51. But it is highly precarious to
to draw the inference to which Deissmann inclines: artisans
are not the only people who may write a big and clumsy
hand !
When γράμμα becomes collective, its primary meaning
is ‘“a letter,’’ just as Lat. /ztfera produced “itterae. Thus
P Grenf I. 30° (B.c. 103)(= Witkowski 5 p. 107) διὰ ypappa-
τῶν ἐκρίναμεν σημῆναι, and P Amh II. 143} (iv/a.p.) καὶ
τούτω (1. τούτων) χάριν ἀπέστιλα Σαᾶν πρὸς σὲ ὅπως μὴ
ἐνετρευθῇ τὰ γράμματα, “I therefore send Saas to you, in
order that my letter may not be waylaid” (Edd.). But it
may be a paper or document of any kind. Thus it is a
**bond” in Lk 168 with which cf. P Tebt II. 39717
(A.D. 198) ἀπὸ μηδενὸς ὁρμωμένη δικαίου ἢ γράμματος ἢ
éxipov τινὸς συμβολαίου ἐγγράπτου μηδ᾽ ἀγράφου, ** on the
basis of any claim, bond or other agreement, written or
unwritten” (Edd.), P Flor ΤΙ. 1418 (a.p. 264) λαμβάνων
παρ᾽ αὐτοῦ γράμματα τῆς παραλήμψεως, 2). 2268 (mid.
ili/A.D.) καλῶς ποιήσις πέμψας μοι αὐτῶν γράμματα.
With ἱερὰ γράμματα as the name for the OT Scriptures
in Greek-speaking Judaism, cf. OG/S 5655 (B.c. 239) τῆι
ἡμέραι ἐν ἧι ἐπιτέλλει TS ἄστρον Td τῆς Ἴσιος, ἣ νομίζεται
διὰ τῶν ἱερῶν γραμμάτων νέον ἔτος εἶναι. Deissmann
(LAE, p. 380) has drawn attention to the technical use οἱ
the phrase in the East for Imperial letters and decrees, e. g.
Syl 415 (A.D. 204), which is headed ἱερὰ γράμματα, and
zh. 41835 (A.D. 238), where certain Imperial ordinances are
described as τὰ θεῖά σου γράμματα.
also
The combination is
used in a different sense in OG/S 5674 ἱεροῖς γράμμασιν καὶ
Αἰγυπτίοις, where “hieroglyphs” are intended, as in 74. 9054
(B.C. 196—the Rosetta Stone). This is comparable rather
with P Lond 433 (ii/B.c.) (=I. p. 48), where a mother con-
gratulates her son on having learned Αἰγύπτια γράμματα,
so as to be qualified to teach Egyptian children. Reference
may le added here to the part which the letters of the
alphabet played in divination, as in the magical formula
P Oxy VI. 886% (iii/a.p.) (= Selectécns, Ῥ. {τ}: δ᾽ δὲ
τρόπος ἐστὶν τὰ περί] τὰ γράμματα κθ δι’ ὧν ὁ Ἑρμῆς
κὲ ἡ “Ios ζητοῦσα ἑαυτῆς τὸν ἀδελφὸν Ke ἄνδρα [Οσιρειν,
“*the method is concerned with the 29 letters, which were
used by Hermes and by Isis, when she was seeking for her
brother and husband Osiris.” See
Poimandres, pp. 260, 288 ff.
There only remains to notice the use of γράμμα as=a
“district ’’ or “‘quarter’’ of a town, as when in P Rein 49?
(A.D. 215-6) certain liturgies are assigned πρ[ὸς] τῇ κατ᾽
οἰκίαν ἀπογραφῇ [τοῦ βἸῆτα γράμματος of Antinoe. Cf
Aristophanes Zeclesiasusae 685 εἰδὼς ὃ λαχὼν ἀπίῃ χαίρων
ἐν ὁποίῳ γράμματι Semvet—the cour.s are distinguished hy
letters A—-K.
further Reitzenstein
γραμματεύς.
In the LNX γραμματεῖς first occur in connexion with the
Egyptian ἐργοδιῶκται, and are rendered ‘‘ officers” (Ex 5°,
γραπτός
AV, RV): cf. Deut 20°, where the word again denotes
subordinate military officials, presumably those who kept the
register of the army (Driver ad@/.). Deissmann (B.S, p. 110 ff.)
has shown how readily this technical usage of the word
would be adopted by the Alexandrian translators in view
of the practice of Igyptian Greek. Thus in P Par 6315
(p.c. 165) we hear of a certain Kumelus τοῦ γραμματέως
τῶν μαχίμων, ‘the registrar of the μάχιμοι" (Mahaffy,
P Petr III. p. 31), and in P Lond 23% (B.c. 158-7)
(=I. p. 41) of a γραμματέα τῶν δ[υ]ναμέων. See also
Archiv iv. p. 33f. for the office of γραμματεὺς τῶν κατοίκων
ἱππέων. The word is very common to denote the official
who had to supply returns to the central authority on the
number of inhabitants in a village, on their holdings in land,
etc. In Sy// 7907! (i/B.C.) τὸν γραμματέα τοῦ θεοῦ καὶ τὸν
προφήτην we have an example of the word used with refer-
ence to a religious office; cf. lines 32, 46, and J/agu 197
(time of Caracalla) ot ἀρχιερεῖς καὶ γραμματεῖς ἀνέστηϊσαν
(see Nageli, p. 35). In P Petr III. 59 (6) we have a census
for poll-tax, where in some community numbering 2108
ἱερεῖς and 10 tepoypappareis.
the large and varied use of
males there are exempted 92
It is unnecessary to illustrate
yp. to denote public officials, and especially town clerks;
e.g. P Lond 1159! (A.D. 145-7) (=III. p. 112) παρὰ
γραμματέων I1ddews (sc. Hermopolis) αἰτούμενοι ὑπὸ σοῦ--
these officials proceed to furnish a return of well-to-do
citizens on the ‘‘liturgy”’ list. The importance of the office
at Ephesus, to which Ac 1935 points, is now abundantly
confirmed by the inscrr.: cf. e.g. OG/S 493 (Ephesus—
ii/a.p.) Aotktos . . . ἀποδεδειγμένος γραμματεὺς τοῦ]
δήμου, also “4, and for a similar use of the verb 74. 4804
(A.D. 104), 5101 (A.D. 138-61) γραμματεύοντος Τ]οπλίου
Οὐηδίου ᾿Αντ(ω)νείνου ἀσιάρχου : see further Hicks Greek
Inserr. tn the Brit. Museum iii. p. 154, Ramsay ΔΖ. Pazt/,
pp: 281, 305, and art. “ Ephesus” in Hastings’ D.A. i.
Ῥ 723. It may be added that the word had as large a
range as cur “clerk” or secretary.”’ Thus P Giss I. 45*
(Hadrian’s reign) εἰ] Sox[e]}t, πέμψον ἐνθάδε ἢ τὸν [κω]μογραμ-
ματέα ἢ γραμματέα [at]ro[t, ‘“‘the clerk of the village
council, or his clerk”: BGU IV. 1096% (i/ii a.p.) ἐπεὶ
Σαραπίων[α] ἔσχον γραμματέα, ὃν πρότερον εἶχον, ὑπὲρ
οὗ [κ]αὶ ἄλλοτέ σοι ἔγραψα -- ἀπ official writes to a sub-
ordinate to hand over papers to his newly engaged secretary,
whom he had employed previously, and not to have dealings
with his successor. A new astrological fragment, in PSI III.
1588? (?ili/A.D.), tells us that there are secretaries and
secretaries, the planets differentiating them—éav δὲ ὁ τοῦ
Κρόνου συνπροσγένηται τῷ τοῦ ‘Eppoi, αὐτὸς [μὲν ὁ τοῦ
Κρόνου προάγων ποιεῖ γραμματεῖς αὐστηροὺς [καὶ]; δικο-
γράφους ἢ δικολόγους ἤτοι τούτων παραπλ[η]σίους!. €jav δὲ
6 τοῦ “Eppod αὐτὸς προάγῃ τοῦ Κρόνου, γ[ωἸχελεῖς δυσπρά-
tou[s ἀ]τυχεῖς ἐν τοῖς πράγμασι. Another configuration
(1. 5) γραμματεῖς μεγάλους ποιεῖ καὶ κριτηρίων ἄρχοντας.
2
"2
72
ce
γραπτός. ;
In P Oxy II. 2928 (a letter of commendation—c. A.D. 25)
(= Selections, p. 37) ἠρώτησα δὲ καὶ Ἕρμί[α]Ἱν τὸν ἀδελφὸν
διὰ γραπτοῦ ἀνηγεῖ[σθα(] σοι περὶ τούτου, διὰ γραπτοῦ is
clearly ‘‘in writing” as distinguished from ‘*by word of
mouth ;”’ and that the same meaning is to be given to the
phrase in P Oxy II. 293° (A.D. 27) οὔτε διὰ γραπτοῦ οὔτε
19
2
,
2 γράφω
διὰ σημέου (1. σημείου), “neither by letter nor by mess-
age” (Edd.), is convincingly shown by Wilcken (47ch7z iv.
p- 259f.) as against Preisigke’s contention that the contrast
there is between ordinary and stenographic writing (A47ch. Δ
Stenographte N¥. 1. p. 305 ff.). See also Aristeas 56 ὅσα
Sav ἡ ἄγραφα... ὅσα δὲ διὰ γραπτῶν. For the word cf.
further P Petr III. 21 (9)538 (time of Euergetes I.) γραπτὸν
λόγον, and P Amh IT. 7817 (A.p. 184) ἀσφάλιαν γ[ρ]απτήν,
“* written security.” We often find the compound ἔγγραπτος
used as antithesis to &ypados. In MGr τὸ γραφτό, like τὸ
γραμμένο, makes a phrase for “destiny.” » That the word
included ‘‘ drawing” is shown by the combination εἰκὼν
γραπτή, as in OG/S 5714 (Lycia—Roman) εἰκόνι γραπτῇ
émixpvow, where Dittenberger gives numerous parallels,
and refers it to a gilded shell with a painting of the receiver
upon it.
γθαφή.
P Hib 1. γδ18 (B.c. 244-3) γράψο (ὦ 4. -op, for -ον) μοι
καὶ ὅπως [ἀπο]λήμψει τὴν γραφὴν παρὰ Δωρίωνος ἄνευ
ἐμοῦ, ‘write to me and get the document from Dorion
without me” (Edd.), P Amh 11. 4313 (B.c. 173) ἢ πρᾶξις
. κατὰ THY γραφήν, ‘the right of execution in accord-
ance with the contract,” show this word already begin-
ning to have a quasi-official sense. It is common = ‘‘list,””
“register,” as in one view of P Lond g11! (A.p. 149)
(=IIL. p. 126, Selections, p. 80) ἀντίγραφον γραφῆς
ἀπόρων: here however see above, 5.7. ἀπορέω. Other
examples are P Tebt I. 88? (B.c. 115-4) γραφὴν ἱερῶν
kal πρ[οφ]ητηῶν καὶ ἡμερῶν τῶν ὑπαρχόντων περὶ τὴν
κώμην--ἰΠε edd. wish to add καὶ after ἡμερῶν, Similarly
τό. 11. 298% (A.D. 107-8) γραφὴν te[pjéwv, ‘Sa return of
priests,” P Oxy IX. 1189® (c. A.D. 117) περὶ γραφῆς τῶν
τοῖς [1]ουδαίοις ὑπαρξάντων, ‘Sa list of property which
belonged to the Jews,” P Amh 11, 124! (iii/a.p.) γραφὴ
παλαιστροφυλάκων, ‘fa list of guards of the
palstra,”’ and from the inscriptions OG/S 17974 (8.6. 95)
τὴν κατακειμένην ὑπὸ τοῦ ᾿Ανικήτου ἐν τῶι ἱερῶι γραφὴν
τοῦ kat ἄνδρα. In the early OG/S 8155. (ν}8.6.) ταῖς
γράφαις εἰσ[κομίζοισ]ι εἰς τὰν ἐκκλησίαν, Dittenberger
understands γραφή = ‘‘accusatio,” according to the meaning
common in Athenian law.
Τραφή is found with reference to Holy Scripture in
Aristeas 155, 168. With the NT formulas in Jas 2%,
1 Cor 15°, cf. BGU I. 136! (a.p. 135) κατὰ γραφάς
with reference to the laws. A technical use of γραφή in
scholiasts illustrates the Biblical sense: see T. W. Allen’s
TOV « «2+
quotations in CQ ii. p. 216f., as οὕτως ἔν τισιν “Hpwdiavds
ἡ δὲ γραφὴ ““τόνδε τέ μ᾽ ἄνδρα," ‘so Herodian in some
places, but the traditional text reads τόνδε krA.” In MGr
γραφή = ‘‘ writing, a letter.”
γραφικός.
For γραφικός (as 3 Macc 43) cf. P Grenf II. 387 (middle
i/B.C.) κα]λαμῶν γραφικῶν.
γράφω.
Deissmann (BS, pp. 112 ff. 249 f.) has shown the wide-
spread juristic_use in the papyri of the ‘* biblical” γέγραπται
with reference to the regulative and authoritative character
γρηγορέω
of the document referred to, e.g. P Par 13! (probably B.C.
157) ἐὰν δὲ μὴ ποήσῃ καθότι γέγραπται, ἀποτίνειν αὐτὸν
τὴν φέρνην παραχρῆμα σὺν τῇ ἡμιολίᾳ, in connexion with
a marriage contract, P Leid O18 (B.c. 89) ἐὰν δὲ μ[ὴ ἀποδῷ
καθ[ότι] γέγραπται, ἀποτεισάτω Τ]ετειμούθης κτλ. To the
examples from the inscriptions we may add Prvene 10588
(c. B.C. 9) ὡς καὶ ἐν τῷ Κορνελίωι νόμωι γέγραπται, and 127
(soon after B.C. 300) κατὰ τὰ γεγραμμένα of a preceding
decree (cf. 2 Cor 413) : see Rouffiac, p. 49 f.
For the authenticating autographic signatures to the
Pauline letters, as 2 Th 317 6 ἀσπασμὸς τῇ ἐμῇ χειρὶ Παύλου,
ὅ ἐστιν σημεῖον ἐν πάσῃ ἐπιστολῇ" οὕτως γράφω, sce Deiss-
mann LAZ, p. 153, Milligan Documents, p. 24f., and H.
Erman in M/éanges Nicole, p. 130ff. The perf. γεγράφηκα
occurs in P Hib I. 782 (B.c. 244-2), BGU IV. 1205} (B.c.
28), both in participle: γέγραφα is exceedingly common.
MGr shows the traces of both passive aorists (ἐγράφτηκα
and ἐγράφηκα). Abbott (Songs, p. 290) cites a modern
proverb ὅτι γράφει δὲν ξεγράφει. ‘what is written cannot
be unwritten”: cf. Jn 1953.
γρηγορέω.
This new present (Aristotle down), evolved out of the
perf. ἐγρήγορα, is strongly condemned in Lob. Phryn.
p. 118f., cf. Rutherford WP, p. 200f. It is frequent in the
NT and is found in some, mainly late, books of the LXX
(Thackeray Gr. i. p. 263). From it was formed the new
verbal noun γρηγόρησις Dan TH. 5,14: cf. also the proper
name Γρηγόριος. In MGr we have the adv. γλήγορα
(γρήγορα). ““ quickly.”
γυμνάζω.
The metaphorical use of this word, as in 1 Tim 47, may
be illustrated from the popular philosophy of the day—
Epict. i. 26. 3 πρῶτον οὖν ἐπὶ τῆς θεωρίας γυμνάζουσιν
ἡμᾶς οἱ φιλόσοφοι, ii. 18. 27 οὗτός ἐστιν ὁ ταῖς ἀληθείαις
ἀσκητὴς ὁ πρὸς τὰς τοιαύτας φαντασίας γυμνάζων ἑαυτόν.
In PSI I. 938 (iii/A.p.) πολλὰ συνεγυμνάσθην πρὸς αὐτούς
is presumably, “1 had a good bout with” certain ἐπίτρο-
mot. So BGU ΤΙ. 615% (ii/A.p.) συ[ν]γυμνάσθητι ἐ[μ]πί-
pots, τί δι ἡμᾶς mpage. For the literal sense cf. Sy/7 804%
(ii/a.p.) δρόμῳ γυμνάζεσθαι, etc. 76. 5238 (iii/B.c ) ὅπως δὲ
ἐπιμελῶς ἐν τοῖς μαθήμασιν γυμνάζωνται οἵ τε παῖδες καὶ οἱ
ἔφηβοι, τὸν παιδονόμον καὶ τὸν γυμνασίαρχον ἐπιμελεῖσθαι
-τὰ μουσικὰ μανθάνειν has occurred just before—shows the
beginnings of its extension. P Flor III. 338* (iii/a-D.) εὐσε-
Bis τὸ πρᾶγμα ποιεῖς, ἐὰν ποιήσῃς Td βιβλίδιον ἐκεῖνο ὡς
ἐγύμνασα αὐτὸ σύν σοι ἐν τῇ ToAet—the ‘ practising” of
this petition by the two anxious ἀδελφοί is suggestive. The
verb is unchanged in MGr, and still = ‘‘ practise.”
γυμνασία.
Syl 68615 (Trajan’s reign, or early in Hadrian’s) τάς τε
γυμνασίας ἐν ὄψει τῶν ἑλληνοδικῶν κατὰ τὸ πάτριον τῶν
ἀγώνων ἔθος ἀπέδωκεν ἐπιμελῶς. There seems no very
special reason why this normal meaning should not be
recognised in 1 Tim 4%: the exercises of the games, which
are of service, but only toa limited degree, are contrasted in
Pauline style with the spiritual training which ‘‘ has promise
of life, here and hereafter.”
bart II.
133
γυναικεῖος
γυμνός.
The familiar sense of γυμνός =
comes out well in P Magd 67 (iii/B.c.) ὡς ἤμην γυμνὸς ὑπ᾽
αὐ[τῶν : the complainant had been stripped of his ἱμάτιον.
‘‘with only the χιτών "ἢ
On the other hand, the literal sense of ‘‘ naked” is required
in P Fay 127° (c. B.c. 103). Here the complainant reports
a similar robbery of a ἱμάτιον, which he ultimately got back
from the pawnbroker for 2700 drachmae of copper (= 45
silver dr., say 33s.). The thieves went off with it e]&évres
γυμνόν. He meanwhile got away μετ᾽ ἐνδύματος supplied
by his friends (ὑπὸ τῶν γνωρίμων), which at least implies
that he could not have done without the ἔνδυμα. (Note the
substitution of this more general word, that used of the
Wedding Garment in the parable (Mt 22!), where also
it is a ἱμάτιον.) It may be noted that both our citations
illustrate Luke’s form of the Logion (655), in which the
assailant snatches the outer garment ; the climax in Mt 5°
gets a little emphasis from the high price which our papyrus
shows a ἱμάτιον could fetch. But we are not deterred by
Harnack from pleading out of these documents for the
originality of Luke, whose version obviously describes a com-
mon form of robbery. The Matthaean form may possibly
be assimilated to the OT language about taking a man’s
garment as a pledge. Another instance where y. may well
have its literal force is afforded by the well-known letter of
the prodigal son to his mother, BGU III. 846° (ii/a.p.)
(= Selections, p. 94) αἴγραψά σοι ὅτι γυμνός εἰμει, ‘1
wrote you that I hadn’t any clothes.” Cf. for the verb
P Oxy VI. 9037 (iv/A.p.), where a woman accuses her
husband of applying fire to her daughters—yupvacas
αὐ[τὰ]ς παντελῶς, ‘‘having stripped them quite naked” ;
and for the compound, P Magd 247 (B.c. 217) ὥστε καὶ
ἀπογυμνωθῆναί pov τὸ στῆθος, as the result of a certain
woman’s ἐπισπασαμένη τῆς ἀ[ναβολῆς τοῦ ἱματίου] accord-
ing to Wilcken’s restoration (A7chzv vi. p. 274). The verb
is used metaphorically in a difficult papyrus letter printed
from Mélanges Chatelain in Preisigke 4317 (c. A.D. 200):
1. 35. (best taken as beginning a sentence) has γεγύμνωμαι
καὶ ὕβρισμαι (-μαι repeated) παρὰ πάντων τῶν συνπολιτῶν.
The adj. is MGr, and has the corresponding verb γυμνώνω.
γυναικάριον.
For this NT ἅπ. elp. (Vg. meudierculas) Sir W. M. Ramsay
(in a letter of Dec. 12, 1910) suggests the analogy of Cicero’s
barbatuli juvenes (ad. Att. i. 14. §, and 16. 10), young swells
with neatly and fashionably trimmed beards. The γυναι-
κάρια of 2 Tim 3° would then be society ladies, borne by
caprices in various directions and full of idle curiosity. The
word is found in Epictetus iv. 1. 86 τῶν καλῶν γυναικαρίων,
cf. 11. 18. 18, etc. Grimm quotes Diocles, a comedian of
v/B.C:
γυναικεῖος.
An apt parallel to the use of this word in 1 Pet 3? is
afforded by P Oxy 11. 261'* (a.p. 55) where a woman
appoints her grandson to act as her representative in a
lawsuit—ov δυναμένη προσκαρτερῆσαι τῷ κριτηρίῳ διὰ
γυναικείαν ἀσθένειαν, ‘‘ since she is unable owing to womanly
weakness to remain at the court” (Edd.). See also P Petr
I. 128 (B,c.. 238) as completed IIs Introd. p. 12 χυτῶνος
ἐρέου γυναικείου, ‘a woman's woollen chzfon,” PSI I. 6419
18
,
7.9 51)
(?i/B.c.) in which a woman comes under a solemn promise
toaman.. . οὐθενὶ ἄλλωι [ἀ]νθρώπων σ[υ]νέσεσθαι κατὰ
γυναικεῖον τρόπον πλὴν] σοῦ, P Lond 1917 (A.D. 103-17)
(= IL. p. 264) δίφρος χαλκοῦς γυναικεῖος, P Oxy IIT. 49378
(early ii/A.D.) γυνικεῖον (1. γυναικ-) κόσμον, P Hamb 1. 10%
(ii/A.D.) γυναικείας συνθέσις, ‘ladies’ evening dresses,” to
which robbers had helped themselves, together with ten
πλατύσημο[ι y]uvatketa[t, ““ἀεέέ clave.” The
naturally quite common.
γυνή.
This old noun retains from Homer down to MGr—where
it has only changed its declension (ἡ yvvaika)—the two
meanings of ‘‘woman”’ and ‘‘ wife”: it is superfluous to
illustrate the one or the other, as we should get no light on
the only questions that arise in NT, such as which word
to use in rendering Mt 578. The meeting of two words
characteristic of that passage does, however, make it worth
while to quote Wiinsch 4 58° (iii/A.D.), where Domitiana
prays that her lover may be wholly devoted to her, μηδεμίαν
ἄλλην γυναῖκα μήτε παρθένον ἐπιθυμοῦντα. That γυναῖκα
= ‘* married woman” in Mt /.c. is anyhow probable. The
phrase of Mk 1215 ἢ etc., may be paralleled in the oldest
word is |
| the Κοινή.
134
yovla
extant Greek papyrus, P Eleph 1° (B.c. 311) (= Selections,
p. 2) λαμβάνει Ἡρακλείδης Δημητρίαν Koray γυναῖκα
γνησίαν παρὰ τοῦ πατρός κτλ.
The irregularity of the word’s flexion naturally produced
some levelling. In general, as MGr shows, the single nom.
sing. yielded to the oblique cases; but sometimes we find
the reverse. Thus in Cagnat IV. 833 (Hierapolis, ii/a.D.
or later) Αὐρ. “Afelov (οὐγαιτρανοῦ kal τῆς γυνῆς αὐτοῦ
Σεραπίας.
γωνία.
P Oxy IL. 243 (A.D. 79) ἀπὸ τῆς βορινῆ[ς γω]νίας τοῦ
προπυλῶνος, ‘‘ from the northern angle of the gateway,”
P Lond 1228 (magic, iv/A.D.) (=I. p. 116) ἐν Tat δ
γωνίαις τοῦ οὐρανοῦ (cf. Rev γ', 208). P Ryl II. 1309
(A.D. 31) εἰς τὸν ὑπάρχοντά μοι περὶ Hinpepelay τῆς
Θεμίστο(υ) μερίδος ἐλαιῶνα ἐν τῇ γωνίᾳ, ‘in the area of
Iuhemeria in the division of Themistes at the corner”
(Edd.). Zé. 156! (i/A.p.) ἀπὸ τῆς λιβικῆς γωνίας τοῦ
πύργου. The noun was naturally used in architectural docu-
nents, like Syd/ 537 (iv/B.c.) ¢ev. Schlageter, p. 12, gives
instances of the adj. ywviatos, ‘‘angularis,’ from the in-
scriptions, remarking that it seems to be used principally in
In MGr γωνιά = “corner,” ‘‘ angle.”
δαιμονίζομαι----δΣακρύω
δαιμονίζομαι
in its NT sense of being possessed with demons seems to
occur only in later Greek. For a form δαιμονιάζω, other-
wise unknown, see the Paris Great Magical Papyrus, Leaf |
| accession of Nero, P Oxy VII. ro21° (Δ... 54) the Emperor
33°07 (c. A.D. 300) πρὸς δαιμονιαζομένους ΙΤιβήχεως δόκιμον,
“for those possessed by demons, an approved charm by
Pibechis” (cited by Deissmann ZAZ, p. 251). The normal
form occurs in P Leid WY:® (ii/iii a.p.) ἐν (Δ ἐὰν) δαιμονι-
fopev(w) εἴπῃς Td (ὄνομα), προσάγων τῇ pewl αὐτοῦ θεῖον
καὶ ἄσφαλτον, εὐθέως λαλήσει (sc. τὸ δαιμόνιον) κ(αὶ)
ἀπελεύσεται. In MGr the act. δαιμονίζω appears, = “" drive
mad”: cf. Abbott Songs, p. 224 (no. 47). The derived
noun δαιμονισμός occurs in Vettius Valens, [By ee
δαιμόνιον.
The old adj. may be seen in OG/S 38375 (i/p.c.) where
Antiochus of Commagene dedicates temple slaves κατὰ
δαιμόνιον βούλησιν.
Syl a24 13 (B.C, 210-5) τᾶς εἰς τὸ δαιμόνιον εὐσεβείας,
and similarly 27015 (c. B.c. 193) τῆς συναντωμένης ἡμεῖν
εὐμενίας διὰ ταῦτα παρὰ τοῦ δαιμονίου (following τῆς πρὸς
τοὺς θεοὺς εὐσεβείας, and succeeded by τὴν ἡμετέραν εἰς τὸ
θεῖον προτιμίαν) are witnesses to the growing sense in later
Hellas of the unity of the Divine. Paul’s solitary τὸ θεῖον
in Ac 1759 is the only NT passage which recalls this im-
personal conception. The ‘‘Septuagint Memorial” from
Hadrumetum of iii/a.p., published by Deissmann 2.5, p-
271 ff., opens with an adjuration to the demonic spirit of
the tomb on which the spell was laid—opk({w σε, δαιμόνιον
πνεῦμα τὸ ἐνθάδε κείμενον, τῷ ὀνόματι τῷ ἁγίῳ Αὠωθ κτλ.,
where the editor refers to the belief of post-biblical Judaism
that the δαιμόνια stay beside the grave, and compares the
Gospel idea that the demons reside in lonely and desert
regions (Mt 124%; cf. Mk 5° and see Baruch 435), The
magic papyrus P Lond 46! (iv/a.p.) (=I. Ρ- 69 f.) has
εἰσάκουσόν μου καὶ ἀπόστρεψο[ν] τὸ δαιμόνιον τοῦτο, and
later ** ὑπόταξόν μοι πάντα τὰ δαιμόνια ἵνα μοι ἦν ὑπήκοος
πᾶς δαίμων οὐράνιος καὶ αἰθέριος καὶ ἐπίγειος καὶ χερσαῖος]
καὶ ἔνυδρος. That a magic document by a writer who
knows Judaism, perhaps even Christianity, should use
δαιμόνιον of an evil spirit is, of course, not strange. The
noun may be quoted from Vettius Valens: thus p- 67° ὑπὸ
δαιμονίων kal φαντασίας εἰδώλων χρηματισθήσονται. where
it 15 clearly something weird. Elsewhere he uses it much as
τὸ θεῖον, as p. 355) δυνάμενος τυχεῖν ὧν μὴ ἐβούλετο τὸ
δαιμόνιον παρέχειν.
It may be noted that in Lk 4° D δαιμόνιον has a masc.
predicate—petipas αὐτὸν τὸ δαιμόνιον, and that in οἱ D itis
feminine—eml πᾶσαν δαιμόνιον : see Wellhausen Einlettung,
p- 12.
|
| ἐπὶ τὰ τρία στερεά κτλ.
| δαίμων.
The word is used in its old sense in P Leid W\¥-9 (ii/iii a. D. )
δαίμων δαιμώνων, in a spell addressed toa divinity. Itanswers
| often to the Latin Genius. Thus in a notification of the
is described as ἀγαθὸς δαίμων δὲ τῆς οὐκουμένης (1. olk—),
*“‘the good genius of the world.” Similarly OGZS 666?
Νέρων] Κλαύδιος... 6 ἀγαθὸς δαίμων τῆς οἰκουμένης,
σὺν ἅπασιν οἷς εὐεργέτησεν ἀγαθοῖς : cf. 2). 6727 (A.D. 80)
with reference to the Nile—apvyn ᾿Αγαθὸς Δαίμων ποταμὸς
In a private letter of iii/A.p. the
combination occurs as a proper name, P Strass I. 734
᾿Αγαθὸς Δαίμων σύν σοι εἰσελθὼν διεπέμψατο: cf. BGU
II. 494" (Ἰ]Ὰ.1..), a/. For the word in a bad sense, see the
magical incantation, P Par 5741227 ((iii/A.p.) (= Se/ections,
p. 113) πρᾶξις γενναία ἐκβάλλουσα δαίμονας, ‘a notable
spell for driving out demons,” and the Christian amulet in
which the wearer prays, ὅπως διώξῃς ἀπ᾽ ἐμοῦ τοῦ δούλου
σου τὸν δαίμονα προβασκανίας, ‘that Thou mayst drive
from me Thy servant the demon of witchcraft ᾿ς ΒΟΤΙ III.
954° (ς. vi/A.D.) (= Selections, p. 133). In P Grenf II. 768
(A.D. 305-6) two νεκροτάφοι from Kusis agree to a formal
divorce, seeing that ‘‘ owing to some evil deity” they have
renounced their wedded life=eémt (/. ἔπει) ἐκ τινὸς πονηροῦ
δαίμονος συνέβη αὐτοὺς ἀποζεῦχθαι ἀλλήλων τὴν κοινὴν
αὐτῶν συνβίωσιν. So P Cairo Preis 215 (A.D. 362) ὡς τῆς
γυναικός μου πῖραν λαβοῦσαν (for λαβούσης) δέμονος, ‘in
the belief that my wife had had experience of a demon.”
δάκνω
survives in MGr δαγκάνω, also δάκνω, with noun δάγκαμα
“a bite,” which puts it among words which have not
changed in 3000 years. But we cannot quote from Κοινή
documents. Vettius Valens p. 127? has the noun, θηρίων
δακετῶν αἰτίαις.
δάκρυον.
P Petr II. 14 (c. B.C. 260) μετὰ δακρύων, which Mayser,
Gr. p. 268, notes must not be assigned to δάκρυ, despite the
heteroclite δάκρυσιν in NT. BGU IV. 114127 # (c. B.c. 14)
οἵαν γὰρ ὕβριν μοι πεπόηκεν ἐν τῷ κήπῳ Kal ἐν τῇ οἰκίᾳ
εν, 7 ἣν δάκρυα σοὶ γράφειν, γεγραφήκειν ἂν ἀπὸ τῶν
δακρύων, ‘wenn Thranen cin Brief waren” (Ed.). The
noun survives still.
.
δακρύω
survives as δακρύζω to-day, with ptc. δακρυσμένος = ““τοῦ
with weeping.” It may be quoted from Pre¢sigke 373, an
undated tombstone, Mdyva, [σὲ] θανοῦσίαν] πᾶσα γῆ
ϑακρυσάϊτω.
,
δακτυλιος
δακτύλιος.
BGU III. γϑι "5 (i/a.p.) ἔχοντα καὶ ὠτάρια δακτύλια,
P Oxy III. 497!® (a marriage-contract—early ii/A.D.) τῆς
τοῦ δακτυλίου ἐγλογῆς. A will of ii/A.p., PSI III. 240%,
concludes a list of γυναικεῖος κόσμος with δ[α]κτύλιον χρυ-
cody, left to the writer's daughter. In the magical papyrus
P Lond 46™4 (iv/A.D.) (=I. p. 71) a spell is headed “Eppotd
δακτύλιος κανθάρου ποίησις, ‘ The ring of Hermes and the
preparation of the beetle.” From the inscriptions we may
cite OGZS 567 (B.c. 239) ἐν τοῖς δακτυλίοις οἷς φοροῦσι (οἱ
ἱερεῖς), 70. 22988 (iii/B.C.) σφραγισάσθωσαν Σιμυρνα[ίων] οἵ
τε στρατηγοὶ καὶ οἱ ἐξετασταὶ τῶι τε τῆς πόλεως δακτυλίωι
καὶ τοῖς αὑτῶν. There are numerous occurrences in Sy//:
see Index. For the diminutive δακτυλίδιον, which is re-
jected by the Atticists, see BGU IIT. 8438 (i/ii A.D.) τό μοι
δακτυλίδιον, 24. IV. 110438 (B.c. 8), P Oxy X. 1273!) (A.D.
260) δακτυλίδιον μεικρὸν τετά[ρ]ταις ἥμισυ, ‘a small
ring weighing 4 quarter.” Δακτύλιος occurs with an ana-
tomical sense in P Ryl 1. 28% (iv/A.p.) ἡ ἕδρα, δακτύλιος δὲ
ὑπό τινων καλουμένη : see LS. In MGr we have δαχτυλίδι,
‘* finger-ring.””
δάκτυλος.
P Amh II. rro® (a.b. 75) οὐλὴ δακτύλῳ μικρῷ χειρὸϊ ς]
ἀριστερᾶς, so P Fay 927. 1° (a.p, 126), P Grenf IT. 469 (a.p.
137), etc. P Lond 464% (iv/a.p.) (=I. p. 80) τὸν ἰδαῖον
τῆς ἀριστερᾶς σου χειρὸς δάκτυλον is a reference to mythi-
cal magicians, the Δάκτυλοι ᾿Ιδαῖοι, whose name is trans-
ferred to one of the fingers. With Lk 11?° cf. the ostracon
charm of the late Empire, cited by Deissmann Z4Z, p. 309,
. ἐξορκίζω κατὰ Tod δακτύλου τοῦ θεοῦ, elva μὴ ἀναχάνη
αὐτῷ, “1 adjure . . . by the finger of the god that he open
not his mouth to him.” The word is found as a measure of
length in the new classical fragment P Oxy IV. 669 (iii/A.D.) :
cf, the use of δακτυλιστής in P Fay 1121} (a.p. 99), where
the editors suggest ‘‘ measurer” as a possible meaning, and
similarly in P Amh 11. 126% (early ii/a.p.). MGr is
δάχτυλο.
Δαλματία.
The spelling Δελματία (2 Tim 42° C 424** and other
cursives—cf, Δερματίαν A) appears in Prezstgke 173 (c. A.D.
200), the tombstone of T. Aurelius Calpurnianus Apollo-
nides, who among other distinctions had been ἐπί(τροπος)
Δελματίας. It is supported by the derivative δελματική,
the name of a kind of robe, spelt this way in BGU I. 93?
(ii/iili A.D.) καλῶς ποιήσεις διαπέμψας αὐτῇ τὴ[ν] δελματι-
κήν, P Oxy VIL. τοςιῖδ (iii/A.b.) δελματικὴ λινᾶ ἃ, and
the diminutive δελματίκιον which occurs twice in the last
papyrus, and in 24. 10261 (v/A.D.) δελματίκιον ὀνύχινον,
*‘an onyx-coloured Dalmatian vest” (Edd.). See Deissmann
BS, p. 182, where against the supposition of Alexandrian |
spelling (so Hort) is quoted CPR 2118 (a.p, 230) δαλματική.
Daimatica is the Latin spelling (Souter).
δαμάζω.
Vettius Valens p. 285%", ἐπὶ μὲν τῶν στερεῶν ζωδίων ἢ
μοιρῶν παρόντες ἅπαξ τε καὶ ἀπαραιτήτως δαμάζουσιν, ἐν
δὲ τοῖς δισώμοις πλεονάκις.
190
ie
δανειον
δάμαλις
is found ¢ev in a Coan inscription Sy// 617. See also the
Mysteries inscription from Andania, Sy// 653°4 (B.c. 91)
Meyddots θεοῖς δάμαλιν σῦν, so %. A diminutive is found
in P Flor 11. 150? (A.D. 267) τὰ βούδια ὅσα ἔχεις. ..
Hre δαμάλια ἤτε μείζονα. Δάμαλις is found as a proper
name for Athenian women: see Pape Wort. α΄. gr. ELigen-
namen s.v., Renan Saint Paul, p. 209 n°.
Δάμαρις.
Renan (Sazzt Paul, p. 209 π3) suggests that this otherwise
unknown proper name in Ac 1784 may really stand for
Δάμαλις : see above.
δανείζω.
A few examples will suffice of this very common verb—
P Fay 11% (c. B.C. 115) ἐδάνεισα [Θεοτ]είμῳ . . . πυρῶν
ἀρ(τάβας) [ἵ (Hptov)], “1 lent to Theotimus 7} artabae of
wheat, P Cairo Preis 4310 (A.D. 59) Splaxpas. .. [ds
ἐδ]άνεισεν α[ὐτ]ῷ, P Oxy IIL. 48512 (a.p. 178) ἐδάνεισα
κατὰ δημόσιον χρηματισμόν, “1 lent in accordance with a
public deed,” 23. 5108 (A.D. Tor) ἂς ἐδάνεισεν αὐτοῖς κατὰ
Savelov συνγραφήν, ““ which he lent to them in accordance
with a contract of loan.” For the middle, see P Oxy IV.
836 (i/B.C.) ἀποδότωσαν δὲ οἱ δεδανεισμένοι O. τὰς τριά-
κοντα δύο ἀρτάβας τῶν πυρῶν, ‘‘but let the borrowers
restore to T. the thirty-two artabae of wheat,” 2d. X. 1281
(A.D. 21) δεδάνισμαι τὴν τειμήν, “1 have borrowed the
price,” 26. III. 471™ (ii/a.D.) ὥστε καὶ ἐπίδειξις ἣν αὐτῶι
πρὸς τοὺς δανειζομένους ἃ ἔπραττεν. ‘‘ showed off to the
borrowers what he had been doing (Edd.). P Flor I. 1%
(A.D. 153) combines them—8paxpas διακοσίας ds ἀνείρηται
ἡ δεδανισμένη παρὰ τῆς δεδανικυίης.
Wackernagel 72.2.2 1908, Sp. 637, observes that the new
future δανιῶ in LXX proves that itacisim goes back to the
translators and not merely the scribes. Δανείζω could not
make an “Attic future” δανιῶ until the last vestige of
difference between εἰ and t had gone.
δάνειον.
P Hib. I. 89% (loan of money—k.c. 239) Ζηνίων
Θεοδό]τηι τὸ δάνειον τὰς φ (δραχμὰς) [διπλοῦν, ‘ Zenion
shall forfeit to Theodote twice the amount of the loan of
500 drachmae” (Edd.), P Grenf II. 24! (B.c. 105) τὸ δὲ
δάνειον τοῦτο ἀποδότω Ψεμμενχῆς ΠΕετεαρσεμθεῖ, BGU IV.
1095" (A.D. 57) τὰ δένηα (,. δάνεια) ἐν χερσὶ γέγοναι
(Δ γέγονε), P Fay 119! (c. A.D. 100) τ]ὴν διαγραφὴν τοῦ
χόρτου ποῦ τέθικας καὶ τὼ δάνιον αὐτοῦ τῇς μνᾶς ἥ ἐστι
γραφή ; ‘‘ where did you put the notice of payment for the
hay, and the contract for his loan of a mina?” (Edd.),
P. Oxy I. 68 (a.b. 131) τοῦ δανείου ἀσφάλ[ε]ιαν, "“ the
security for the loan, 76. X. 126218 (A.D. 197) σπέρματα
δάνεια, ‘Sa loan of seed.” For P Petr II. 11 (1)8 (iii/B.c.)
(= Selections, p. 8) τὸ δέ λοιπὸν εἰς Td δάνειον κατέβαλον,
Wyse proposes, and Mahaffy adopts (App. p. 4), the render-
ing ‘‘I have paid as an instalment of interest” instead of
ΚΕἸ have put out to interest.”
of
,
δανειστὴς
δανειστής.
P Pew 1Π|. 53 (75) (iii/B.c.) φυγαδεύοντας τοὺς
δανειστάς, BGU IV. 1079! (A.D. 41) (= Selections, p. 40)
πολλοὺς δανιστὰς ἔχομεν, P Oxy I. 68% (A.D. 131) τοῖς
τοῦ Σαραπίωνος δανισταῖς, ““ Serapion’s creditors,” P. Ryl
II. 11779 (A.D. 269) φάσκων εἶναι αὐτὸν δ[ αἸνιστὴν ἐκείνου,
‘* professing to be a creditor of his ” (Edd.).
δαπανάω.
P Giss I. 219 (early 11.Α.1».) διὸ δαπανᾷς (szc Jeg.) λίτραν
μίαν Kal ὁλκῆς στατῆρα, P. Oxy VIII. 1143° (¢. A.D. 1)
ἐδαπανή(θησαν) εἰς τὸ ἱερὸν ἁλὸς (ἀρτάβαι) B, P Fay 125°
(ii/A.p.) τὸ δαπανηθ[ἐν] παραδέξομαι, “1 will make an
allowance for the expense’’ (Edd.), P Flor IIT. 334° (ii/a.p.)
καὶ πάλι τῆι oft σφραγῖδι ἀσφαλῶς κλείσα- σφράγισον
τὸ ϑαπανηθὲν ἀνάλωμα εἰς τοὺς θησαυρούς, εἰς ἣ (for ἣν ἢ)
ὅσιόν ἐστιν. In OG/S 59} (c. B.c. 188) Ptolemy V announces
a yearly grant of 111 Ptolemaic drachmae to the garrison on
the island of Thera—étras ἔχωσιν els τε Tas θυσίας καὶ τὸ
ἄλειμμα δαπανᾶν. With ἐν, as in Jas 4%, BGU I. 149°
ye(appéva). Other things than money may be the subject:
thus an undated ostracon in Archiv v. p. 179, no. 34
τοὺς ἥλους, οὖς ἠγόρασας, ἐπιμελῶς τήρησον, ὅπως
Τύραννος 6 κυβερνήτης μαρτυρήσῃ μοι, ὅτι διὰ αὐτοῦ ὁμοῦ
ἐδαπανήθησαν.
δαπάνη
is very common. Thus P Fay tor verso® (c. B.C. 18)
δαπάνης (δραχμαὶ) δ, P Oxy II. 29427 (A.D. 22) = (Selections,
p- 36) els δαπάνην οὗ ext pov, ‘with reference to the
expense of what he has belonging to me,” 2d. VIII. 1125*
(ii/A.D.) ἰδίαις ἑαυτοῦ δαπάναις. In P Lond 35616 (i/a.v.)
(= II. p. 252, Se/ectzons p. 59) the writer warns his corre-
spondent that if he sells him stale drugs—yelvaoke σαυτὸν
ἕξοντα πρὸς ἐμὲ περὶ τῶν δαπανῶν, “understand that you
will have to settle with me with regard to the expenses.”
P Lond III. 1171*4 (accounts—b.c. 8) (=III. p. 178)
shows the new word ὑπερδαπάνη, i.e. ‘‘ debit balance”
or ‘‘deficit” : trepSdmavoy(?) and ὑπερδαπάνημα are also
found in this sense in the same papyrus. The simple
δαπάνημα, which belongs to later Greek, is common, e.g.
BGU III. 1oo1* 15. (B.c. 56) τ]ά τε βλάβη καὶ δαπανήματα.
Δαυείδ.
On the spelling of this name see J. H. Moulton Grammar
of NT Greek 11. ὃ 45, and cf. below s.v. Σιλονανός.
δέησις.
With δέησις, ‘ supplication,” as in Phil 14, may be com-
pared P Par 69P-1 (4.p. 232) ἔνθα σπονδὰ[ς καὶ δε]ήσεις
ποιησάμενος, and the Ptolemaic P Petr II. 19 (1a)? where
a prisoner supplicates μετὰ δεήσεως καὶ ἱκετείας οὕνεκα τοῦ
θεοῦ καὶ τοῦ καλῶς ἔχοντος, “in the name of God and
of fair play” (Ed.). In one of the Serapeum documents
regarding the Twins, P Lond 2159 (B.c. 162) (=I. p. 13),
Ptolemy petitions Sarapion on their behalf, ἀξιῶ οὖν oe
μετὰ δεήσεως νομίσαντα ταῖς διδύμαις ἰδίαι (= ἰδίᾳ) σε
ταῦτα διδόναι ; cf. the δέησις addressed by a woman to
Abinnaeus, P Lond 306 (c. a.p. 346) (= 11. p. 281), and
P Giss I, 41410 (time of Hadrian) ἐπινεύσαντος oft]v τῇ[ι]
13
"
δειγματίζω
δεήσει μου, of a petition to the Praefect Apollonius. For
petitions addressed to the Emperor cf. CP Ilerm 6! ὑπὲρ
τοιούτων ὁποῖα προ[σην]έγκαμεν τὴν δέησιν ποιούμεθα : the
statement follows, with θ]ειότατε αὐτοκράτωρ in the next
line. So 2b 119 versolii 4, where Gallienus replies ka[Ae]t δὲ
καὶ ἡ το[ῦ δι]καίου τάξις ὡς καὶ τὰ ἐκ τῆς παρὰ σοῦ δεήσεως
ἑτοίμως [δ]ιδίόϊναι τήν χάριν. It is clear that the word
is a strong one, even if the language of exaggeration will
sometimes employ it where ‘‘request’’ would express the
sense: thus BGU I. 180!” (a.p. 172) δικαίαν δέ[ησ]ιν
ποιούμενος, I Gen 1. 1619 (A.p. 207) δ]έησίν σοι προσφέ-
popev, Κύριε. The noun and its original verb δέομαι retain
connexion with the idea of ‘‘need”’; and δέησις was thus
ready for its special NT use of ‘‘entreaty”’ towards God—-
we recall Trench’s epigram defining prayer as ‘the mighty
utterance of a mighty need.”
δεῖ.
For the conjunctive, as in Mt 26%, cf. P Fay 109° (early
i/A.D.) ἐάν σε δῇ (for δέῃ) τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον.
“even if you have to pawn your cloak” (Edd.). In P Tebt
I. 585° (B.c. 111) we have ἐάν followed by the indicative—
ἐὰν δεῖ σε συνπεσεῖν τῶι ᾿Ανικήτωι, σύνπεσαι, ‘if you must
meet Anicetus, meet him” (Edd.): cf. Mayser G7. p. 325.
Other examples of the verb are l’ Par 461® (B.C. 153) διὸ
Kal ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι»
P Lille I. 267 (iii.B.c.) περὶ (corr. from πεερὶ) δὲ τούτου τοῦ
μέρους δεήσει ἐπισχεῖν, P Tebt 11. 3414 (A.p. 140-1) δεήσι
ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα κατασπίο]ρᾶς KTA.,
“ΕἼ will be necessary to send on account of loans of seed-
corn for the sowing,” etc., AécheZ 1001" © (Theran Doric
—c. B.C. 200) no one may bring forward a proposal ὡς
δεείσῃ διαλῦσαι τὸ κοινὸν εἰ τὰς θυσίας, P Flor II. 133"
(A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ ὑπομνήσεως χρήζειν, “you
oughtn’t even to have needed a reminder,’ P Oxy X. 1203}Ὁ Ὁ:
(A.D. 117-38) ἔδει αὐτῶι διδώναι oot (?/. ὅτι) οὐκ ἔστ᾽
αὐτὸς Σαρᾶς, ἀλλὰ ἄλλος ξένος ἐστὶν οὗ δεῖ με πισθῆναι
ὡς ἐσχήκατε, ‘you ought to have given him a letter,
because it is not S. but another stranger whose word I have
to take that you have received it”’ (Edd.). See also s.v. δέον.
δεῖγμα
is found = ** Plan,” ‘‘ Planskizze ” in P Giss I. 15° κόμιζε
τῆς ᾿Ιβιῶνο[ς] τὸ δεῖγμα : cf. the fragmentary P Petr II.
8 (2a)8 (B.c. 246). The word is used of a “sample” in P
Hib 1. 39! (B.c. 265) δεῖγμα σφραγισάστ(θ]ω, “let him seal
a sample” of corn, so 73. 98%? (B.c. 251), P Lond 256 recto®
(A.p. 11-5) (ΞΞ 11. p. 97) ἐπεσφραγι[σμέ]νοις δίγμασι, P
Oxy IV. 708° (a.p. 188) ἐν τῇ] τ[ῶ]ν δειγμάτων ἄρσει, “at
the weighing of the samples” (Edd.): cf. P Oxy I. 113°
(ii A.D.) συνήλλιξα ἐκείνῃ τῆι ἐπιστολῇ δεῖγμα λευκόινα,
ΕῚ enclosed in the former packet a pattern of white-violet
colour” (Edd.). In P Oxy I. 638 (ii/iii
δειγματοάρτας, ‘‘the inspectors,” x ei2is4®
(A.D. 260) εἰς Setyparoxataywylay, “for the conveyance of
MGr δεῖγμα = “ proof.”
and in 70.
samples” of wheat.
δειγματίζω.
This very rare verb may now be illustrated from P Tebt
II. 576 (B.c. 14-3), where a list of lands cultivated by
δημόσιοι γεωργοί begins UL (ἔτους) σπόρος διγματισί(θεὶς ?)
δείκνυμι
δημ(οσίων) γεωργί(ῶν). It is also found along with the
subst. in the Greek fragment of the Ascension of Isaiah
P Amh 1. 1 Yti 2) ἀπὸ το[ῦ δει]γματισμοῦ ὅτι [ἐ]δειγμάτισεν
κινδυνεύω κα[ὶ ταῦ]τα (Ὁ) ἀπολέσαι μετὰ καὶ διγματισμοῦ
καλῶς ἐτρήκατε (? 4 εὑρήκατε) καὶ μονείμως (1. μονίμως),
and in P Gizeh 102717? (in Avchzv ii. p. 81) ἕως τοῦ δειγμα-
[tic pod, an! on the Rosetta Stone, OGZS go (B.C. 196) τὰ |
πρὸς τὸν δειγματισμὸν διάφορα, “the cost of having them
verified.” The verb takes an infin. in P Ryl I. 28% (iv/a.p.),
where if the ὑπόταυρος “quivers,” δειγματισθήσεται ὃ τοι-
οὕτ[ο]ς ἀπολέσθαι τι κρυφιμαῖον : in?? διγματ[ι]σμοὺς Kal
λοιδορίας καὶ κρυφιμαίων πραγμάτων ἐπιφάνιαν seems to
mean ‘‘ exposures.”
Since δειγματίζω does not begin to appear till long after
παραδειγματίζω, it is quite conceivable that παράδειγμα
produced the latter verb, and δειγματίζω was shortened
from it by the help of the noun δεῖγμα. The early appear-
ance of δειγματισμός (B.C. 196) is the main difficulty, since
that is coeval with παραδειγματίζω.
δείκνυμι.
The verb is not.so common as we might have expected,
but for the ordinary meaning we may cite P Oxy III. 4717°
(ii/A.p.) σύνβολα δεικνύντα, “
313
Bi
showing signs,” and for the
metaphorical, as Jas 218, 20. 11. 237% 2! (a.p.. 186)
οὐδεμίαν μὲν οὔτε ὕβριν οὔτε ἄλλο ἀδίκημα εἰς αὑτὸν ἁπλῶς
ἐφ᾽ ᾧ μέμφεται δεῖξαι ἔχων, “he could not indeed cite a
single insult or any other act of injustice against himself
with which he charged me” (Kdd.): cf. 2. I. 671% (a.p.
338) ely’ οὕτως διχθῇ [αὐτῶν ἥ καθ᾽ ἡμῶν [πλεο]νεξία,
“in this way their aggression against me will be made
clear” (Edd.). A ii/A.p. calculation of the naubion-tax
upon catoeci, printed in P Tebt II. p. 339f., 1s followed by
δέδικ[ται, ‘ proved,” written ‘in a cursive but probably not
different hand” (Edd.). OGZS 26718 (iii/B.c.) ot μετὰ ταῦτα
δεικνύμενοι (στρατηγοί), where the szmplex takes the place
of the commoner ἀποδείκνυμι (See s.z’.) in this sense. With
the use of the verb in Jn 148, etc., we may compare the
Christian prayer, P Oxy VIII. 11505 (vi/a.p.) δεῖξον τὴν
δύναμίν cov. On the Christian sepulchral inscription, P
Hamb I. 22°ff- (iv/a.p.) v]it θεοῦ μεγάλοιο τὸν οὐδέποτε
δράκεν ἀνὴρ (cf. Jn 115), ὃς τυφλοῖσιν ἔδωκας ἰδεῖν φάος
ἠελίοιο, δεῖξον ἐν ἀνθρώποισι κτλ., the editor remarks that
we may either supply φάος after δεῖξον, cf. Isai 53}, or
possibly take δεῖξον absolutely as in Numb 16%°, Ps 58(59)?°
ὃ θεός μου δείξει μοι ἐν τοῖς ἐχθροῖς pov.
For the ordinary
meaning “exhibit” we may cite the rescript of Caracalla,
P Giss I. got 28 (A.D. 215), where the Emperor, from his
record an excellent judge of Aw/¢z, lays it down that ἔτι
τε καὶ ζω[ὴ] δεικνύει ἐναντία ἤθη ἀπὸ ἀναστροφῆς [1o]|Act-
τικῆς εἶναι ἀγροίκους ΑΓἰ]γυπτίους.
δείχτω, with meaning unchanged.
MGr is δείχνω or
δειλία.
For this NT ἅπ. εἰρ. (2 Tim 17) ch. BGU IL 37
(λυ. 154) δειλίαν with a gap both before and after,
P Giss I. gol 15. (a,b, 215) δειλίας αἰτία.
21. 26
and
δειλιάω.
In P Par 68°-4 a person condemned to death writes to
- ~ |
the Emperor—éml τοῦτον δὲ πορευόμενος οὐ δειλιάσω σοι |
198
ὔ
δειπνεω
τὴν ἀλήθειαν εἰπεῖν. The form δειλαίνω, found in Aristotle,
occurs in P Tebt I. 58%? (b.c. 111) οὗτος οὖν θεωρήσας pe ὡς
προσεδρεύοντα Kal ἡμέραν ὡσεὶ δεδίλανται, “seeing me in
daily attendance he has as it were turned coward ” (Edd.).
δειλός.
For the neut. plur. used adverbially, see P Iand 114
(ili/A.D.) ὀχλεῖ por δῖλα ὁ Tpwihos. MGr δειλός = “timid,”
*€ shy.”
δεῖνα, 6, ἡ, τό.
To the examples of τὸ δεῖνα = ‘‘ by the way,” ‘‘ by the
bye,” we may add an instance from the recently recovered
Mimes of Herodas, I. 43 τὸ δεῖνα δὲ ἄγριος χειμὼν ἐξ
εἸὐ[δίης ἐνέπ]εσε. ‘O δεῖνα in the ordinary sense, = ‘‘ Mr
X.,” may be seen in the magic papyri where a formula is
given into which any given name may be fitted : thus BGU
IV. 1026%Siii. 29 δός μοι χάριν ot[. . .Jov πρὸς πᾶσαν
ἀνθρωπίνην yelvje[a]y καὶ πάσας γυναῖκας, μάλιστα πρὸς
τὴν (δεῖνα). It is generally represented by a sign, as here.
Cf. Ρ Leid Wxv. 2° (ii/iii A.D.) yuvaukdvopde (7 ε. -popde)
θεά, δεσπότι (σελήνη), ποίησον τὸ S(etva) πρᾶγμα. MGr
has ὁ δεῖνα(ς), 4, τὸ δεῖνα (gen. τοῦ, τῆς ϑεῖνος) = ““ So-
and-so,” unchanged: see Thumb Hands. p. 98.
δεινῶς.
With the use in Mt 8° cf, BGU II. 5951" (c. Α.Ὁ. 70-80)
ὅτι ὃ vids pov ἀσθενῖ Sivas, P Oxy VIII. rror§ (iv/a.p.—
Christian) ταῦτα δέ σοι ἔγραψα vorotca, δ[ιν]ῶς ἔχουσα,
πάνυ μὴ δυναμένη ἀναστῆναι ἐκ τῆς κοίτης μου, ὅτι πάνυ
δινῶς ἔχω, Sy// δο 211: (Epidaurus—iii/B.c.) οὗτος τὸ[ν] τοῦ
ποδὸς δάκτυλον ὑπὸ τοῦ (Ed. ὑπό του) ἀγρίου ἕλκεος δεινῶς
διακείμ[εν]ος. For adj. cf. BGU I. 163° (a.p. 108) οὐδὲν
δεινὸν ἐγέν[ετο, and from the inscriptions Sy// 5677 (ii/A.D.)
μηδὲν αὑτοῖς δεινὸν συνειδότας. Preisighe 4282, a dedica-
tion in Latin and Greek of an altar in honour of Hadrian,
by a general named Serenus, who had annihilated ‘‘ Agrio-
phagos neqvissimos,” renders this last word by δει[νοτάτους].
δειπνέω.
Interesting examples of the word occur in invitations to
dinner or to a wedding-feast, e.g. P Oxy I. 110 (ii/A.D.)
ἐρωτᾷ σε Χαιρήμων δειπνῆσαι eis κλείνην τοῦ κυρίου
Σαράπιδος ἐν τῷ Σαραπείῳ αὔριον, ἥτις ἐστὶν τε, ἀπὸ ὥρας 8,
**Chaeremon requests your company at dinner at the table
of the lord Sarapis in the Serapeum to-morrow, the 15th, at
9 o'clock”: similarly 7b. 111 (iti/A.p.), III. 523 (1i/A.D.),
VI. 926 (iii/A.pD.), P Fay 132 (iii/A.p.). The hour, which
corresponds to our 3 p.m., illustrates the elasticity of a term
which will answer to our ‘* lunch” or ** supper ”’ on occasion :
it relieves some of the difficulty in Lk 1416, where an
ἄριστον seems demanded by the details. In P Oxy VI. 927
(iii/A.D.) we have the same formula and the same hour, but
els γάμους stands in the place of δειπνῆσαι. It is curious to
find our phrase ‘‘ to dine out”’ paralleled —BGU IV. 1141°°
(c. B.C. 14)] οὐδὲ ἔξω δεδειπνηκέναι. Ἐφύστον δὲ ἐπιγνοὺς
δεδειπνηκέναι ἔσω ἐν τῇ οἰκίᾳ Tapa” Hpwra δὶς προσελαβό-
μην αὐτὸν εἰς οἶκον παρ᾽ ἐμέ : it is not clear that the parallel
is more than verbal. MGr δευπνῶ = ‘* lunch,” “‘ dine.”
δεῖπνον
δεῖπνον.
In a lengthy account ot private expenses, P Oxy IV. 736%°
( A.D. 1), we find the entry ἀσπαράγῳ(ν) [δίπνῳ
᾿Αντί(ᾶτος) ὅτ᾽ cis τὸ περίδ[ι]πνο(ν) ᾿Αθηί ) yvadéw(s)
(ἡμιωβέλιον), ““ asparagus for the dinner οἵ Antas when (he
went) to the funeral feast of Athe ... the fuller 4 ob.”
(Edd.): cf. 2. 7381 (c. A-p. 1) δίπνωι € Κανωπικὸν ἧπαρ,
“for dinner on the 5th a Canopic liver. For δειπνητήριον
= ‘‘a civic banqueting-hall ” see the inscription of the time
of Vespasian (A.D. 69-79) in P Fay p. 33. Another com-
pound, δειπνοκλήτωρ, occurs in the remarkable alternative
version of the parable of Lk 147, found in D Φ αὖ after
Mt 2078. Nestle, Zext. Critictsm, p. 257, remarks that
Artemidorus (@f. Athenaeus) called the ἐλέατρος by this
name—‘‘a manager of the table, taster” (LS). He equates
it to a Syriac phrase = ‘‘ master of the feast,” and claims it
as belonging to the later popular language. It may accord-
ingly represent not the entertainer but the somezclator—the
slave who acted as marshal at a dinner-party. δΔεῖπνον is
not frequent in our documents, but it survives in MGr. We
might add P Lond 219(a) rvectol? (ii/B.c.) (ΞΞ 11. p. 2),
where in accounts concerning ~ ‘inner (περὶ δεῖπνον) the
beer (ζύτον) costs 40 dr. a choi arly 6 pints), which the
editor observes was a high price
δεισιδαιμονία.
In OG/S 4554 (8.6. 39) ἃ tem; — enclosure of the goddess
Aphrodite is declared ἄσυλον. αὐτῷ δικαίῳ ταὐτῇ τε
δεισιδαιμονίᾳ, ‘‘eodem jure eademque religione” as the
temple of Artemis at Ephesus. It is in this general sense of
“religion,” without any pronouncement as to whether it
was right or wrong, that the word is to be understood in
Aci 2538:
δεισιδαίμων.
Beyond the neutral sense attached to the subst. in the
passage cited σοῦ, δεισιδαιμονία, we have no light to throw
upon the exact force of the phrase κατὰ πάντα δεισιδαι-
μονεστέρους in Ac 1755. A convenient summary of the
translations given to it with their varying shades of con-
demnation and commendation ExpT
xvill. p. 485 ff. See also A. W. Verrall’s comments, 16. xix.
Ρ. 43: he renders ‘‘exceedingly god-fearing,” but accepts
the view that it is meant to be a neutral term. L. R.
Farnell Greece and Babylon, p. 193n, remarks on the
prevailing bad sense of the word (as in the Characters of
Theophrastus) in connexion with the exclusion of fear and
humility from religious virtues. We find the adj. meaning
κε reverent’ in the epitaph of a mzmaus, Kazbe/ 607° (ili/A.D.)
πᾶσι φίλος θνητοῖς εἴς τ᾿ ἀθανάτους δεισιδαίμων.
The adverb occurs δὲς in Aristeas 129 with reference to
unclean foods—SeotSatpdves yap τὰ πλεῖστα τὴν νομοθεσίαν
ἔχειν, ἐν δὲ τούτοις παντελῶς δεισιδαιμόνως, “for the law is
scrupulous in most things, but in these matters it is excessively
scrupulous” (Thackeray). There is a good list of occur-
rences in 1). B. Durham Afenander, p. 53.
will be found in
cc
δέκα.
The indeterminate use of δέκα to denote simply a period
of time, which is found in Biblical Greek (Gen 2455, Numb
139
,
δεκαοκτω
1113, Dan 14, Rey 210), may be illustrated from P Petr IIT.
36 verso? where a prisoner complains that he has been
harshly treated in prison—Awpa@t παραπολλύμενος μῆνές
εἰσιν δέκα, *‘ p-rishing from hunger for the last ten months” ;
and from a more literary source in the J/imes of Herodas I. 24
—Bék’ εἰσὶ μῆνες, during which a husband, who has gone on
a journey to Egypt, does not write to his wife. See further
Lumbroso in Archiv iv. p. 319 f., where some parallels are
quoted from literary Kowy. Of course there is no proof that
the above is not to be taken literally.
δεκαδύο.
In the Ptolemaic papyri this is the regular form, e. g.
P Petr II. 27(1)5 (B.c. 236) ἐκ μετρητῶν δεκαδύο, and so °.,
P Amh II. 475 (B.c. 113) πυροῦ ἀρτάβας δέκα δύο ἄτοκα.
The only exception which Mayser (Gr. p. 316) has noted is
P Vat F8! (Bc. 157). Similarly in inscriptions from about
i/B.c. we find δεκαδύο, as well as δώδεκα, e.g. C/A 11. 476%
(ii/i B.c.) δραχμὰς δέκα δύο : see Meisterhans G7. p. 159.
In ostraca δώδεκα greatly predominates over δέκα δύο. In
Proleg. p. 96n.* there is an unfortunate mistake, due to
trusting Wellhausen: the mistake is copied in Thackeray
Gr. i. p. 188 n}.
ersten Evangelien', p. 11), “* Zwolf in D an den beiden
Stellen, wo die Zahl ausgeschrieben ist (Mt τοῦδ, Lk 91’),
(So far as one can tell,
Wellhausen says (#7nlettung in die dret
δεκαδύο und nicht δώδεκα heisst.’’
in the absence of an index, he has dropped the statement in
ed.2) Asa matter of fact, ) has δώδεκα in Mt 92°, 111,
Lk 913, Jn 613; 67.71, 119, Ac 19%. Not only D but W shows
ϑέκα δύο (/e”, according to Sanders, p. 24). P Flor I. 141
(A.D. 264) has instructive differences between three scribes.
The first writer mentions οἴνου δίχωρα δώδ[εκ]α.-- γ(ίνεται)
ol(vov) δίχω(ρα) ιβ; the second, who endorses it, writes
δώδεκα ; the third writes a receipt for δίχωρα [δε]καδύο.
The last is a φροντιστής or ‘superintendent of inland
revenue,” and unless a big hand is evidence (see under
γράμμα) no less educated than Alypius or his correspondent
In P Lond 11717 (8.6. 8) (= III. p. 177) we
cf. for gender τὰν Sev-
Heroninus.
find τῆς ιβμήνον, ‘the 12month” :
τέραν ἑξάμηϊνον, Sy// 718® (i/B.C.).
(Zc.) that δεκαδύο was a shortlived attempt to displace
δώδεκα, much in vogue in the Ptolemaic age, but in LXX
Δώδεκα stands
Thackeray remarks
only predominant in Chron and Judith.
alone in MGr.
δεκαέξ
stands in Rev 1318 C, and is probably original, in view of
Deissmann’s convincing exposition in LA, p. 275 ff. (καισαρ
θεος = 616). It is universal in papyri and other Kowy monu-
ments: the old forms with καί and the unit first disappeared
early from all the *teens—see J. H. Moulton Gram. II.
ὃ 71 (1). MGr. δεκάξι and δεκαέξι preserve the original
wavering between δεκαέξ and δέκα ἕξ. It may be noticed
that here and elsewhere Greek business documents, like our
own, often repeat the numeral in letters after writing it in
full: hence e. g. Preisigke 1930 (A.D. 68) apy. Spax. δέκα
ἐξ γίίνονται) (δραχμὰς) ts.
δεκαοκτώ
occurs in Lk 1311: see J. H. Moulton Gram. Zc. under
δεκαέξ. No illustration need be given. ΜΟΥ has both
δεκανὸς
δεκοχτώ and δέκα ὀχτώ, which seems evidence that 18 (like
19) could be two words, unlike 13-15. Δέκα καὶ ὀκτώ in
Lk 1.319 is abnormal: cf. Thackeray Gr. i. p.188.
δεκανός, ,
whence ultimately our deay, is an ‘‘eccl.” if not a ‘* bibl.”
word ; and it may be interesting to note its earliest appear-
ance. This is apparently in P Tebt I. 2751 (B.c. 113)
δεκανῶν τῶν φ[υ]λακιτῶν. So also 20. 251 (early i/B.C.)
Sexavar, and P Oxy II. 387 zerso (i/A.p.) where among
persons receiving (or paying?) certain payments in kind
are Sexavol, and a προφήτης. The editors remark that
the date of the first two passages settles the question
whether Sekavds is derived from δέκα or from aecenr.
Δεκανικός is read by the editors in P Hib I. 30%
(B.C. 300-271), where see their note. An astronomical
use is described by Mahafly on P Petr III. 134 (p. 323).
“The Egyptian year, excluding the intercalary days, was
divided into thirty-six parts of ten days each, which were
presided over by thirty-six decans ; these decans were deities
represented by constellations.” Cf. Cumont, Astrology and
Religion among the Greeks and Romans, p. 33- Wilcken,
Ostr. i. p. 353, remarks that δεκανός, which answers to
decurio, has the most various meanings. It may be added
that the quantity assigned to decduus in Thes. Ling. Lat.
(s.z.) shows that the word is to that extent independent
of the older Greek, which can only be δεκᾶνός. The use of
the singular is parallel to the Latin decemzz, as one of
decem virt.
δεκάσεντε
for the earlier πεντεκαίδεκα is common—P Tebt I. 111°
(B.C. 116) πυρῶν ἀρτάβας δέκα πέντε, P Grenf 1. 414 (ii/B.c.)
τάλαντα δεκάπεντε, 20. 11.388 (8.6. 81) ka]Aapov γραφικῶν
δεκάπεντε, P Oxy IV. 7421) (B.c. 2) τὴν χιλίαν δέσμην
(δραχμῶν) δ[εκάπ]ντε. Sce under δεκαέξ.
Δεκάπολις.
Cagnat III. 10578 (A.b. 134) ᾿Αγαθάνγελος ᾿Αβιληνὸς τῆς
Δεκαπόλεος : the editor distinguishes this Abila from A.
Lysaniae, near Damascus. See also G. A. Smith (£4z 1051).
For the formation of the name cf. Τρικωμία (as in P Par
473—c. B.C. 153), Δικωμία (BGU IV. 120871—B.¢. 27), and
πενταφυλία (Chrest. 1. 77°—A.D. 149).
δεκατέσσαρες.
Ostr 7247 (Ptol.) (ἀρτάβας) δεκατέσσαρας, 10. 735° (B.C.
150 or 139) δ]έκα τέσσ(αρας), etc. : see above.
δεκάτη.
The original ἀπόμοιρα paid to the temples on the produce
of vineyards, palm-groves, etc. would seem to have been
ith, but this was reduced by the Government to ;/pth in
the case of certain favoured classes: see P Rev L 24410
with the editors’ notes. An odd inversion of the Jewish
conception of tithes comes in P Hib I. 115? (¢. B.C. 250)
where, according to the editors, the μόσχων δεκάτης refers
to a 10 per cent. duty levied upon the profits obtained by
the priests from calves offered for sacrifice at the temple:
see also the introduction to P Tebt II. 307 (A.D. 208) and
Wilcken Ostr. i. p. 384 f.
140
δεξιολάβος
For ἐπιδέκατον =an ‘extra tenth” in connexion with
fines, see P Hib I. 32® (p.c. 246) note. In 7heb Ostr
30° (? B.c. 87) the word is probably used for a “ tithe”
simply.
δέκατος.
For the adj. in connexion with time, see P Magd 71} (8.6.
217) ἀπόστι(λον) πρὸς ἡμᾶς ἐγ τῆς δεκάτης [τοῦ Χοίαχ.
Like other ordinals, it is very frequently represented by
the numeral letter: for a rather unusual combination cf.
Preisigke 1929 (ostracon, A.D. 64) tm(ép) Χαογραφίίας)
δεκάτου (ἔτους) Népwvos τοῦ κυρίου.
δεκατόω
cannot be paralleled except in LXX, as far as we can find.
Since δεκάτη had become a conspicuous ¢erm. techn. in
Judaism, the coining of a new verb, to express a procedure
without any real parallel in profane Greek, was wholly
natural in any literature. The coinage was the more en-
couraged, as Sekarevw was getting new senses, in addition
to “tithe”: it was for instance used in astrology = terpa-
yevitw, PSI III. 1584 note.
δεκτός.
With θυσίαν δεκτήν in Phil 418 Nageli (p. 61) compares
the sacred inscription of the Lycian Xanthos in ii/a.p.
= Sill 6338 ἐὰν δέ τις βιάσηται, ἀπρόσδεκτος ἡ θυσία παρὰ
τοῦ θεοῦ. The adj. is very common in the LXX ina sacri-
ficial sense. Grimm can quote nothing outside LXX till
¢. A.D. 300 (Jamblichus) ; but such a verbal could hardly be
branded as coined, even if there were no parallels. It came
into LXX vocabulary just because it was taken to represent
a Hebrew term successfully.
δένδρον.
The heteroclite pl. δένδρη occurs in P Hal I. 1% (c. Be.
250), where it is laid down that one who plants an olive ora
fig-tree must do it 9 ft. from his neighbour’s boundary, τ[ὰ
δ᾽] ἄλλα δένδρη πέντε [πό]δας. So in Sy// 802!*! (iii/B.c.)
where a blind man ‘incubating ” in the Asclepieum dreamed
that the god pulled his eyes open with his fingers, καὶ ἰδεῖν
τὰ δένδρη πρᾶτον τὰ ἐν τῶι ἱαρῶι : the resemblance in
language to Mk 8*4 may be noted. The same inscr. tells
of a man who fell ἀπὸ τοῦ δένδρεος (1.°1—he had climbed
ἐπὶ δένδρεόν τι in 1.59) : Attic preserved the dat. pl. δένδρεσι.
Perhaps by fusion of δένδρεον and δένδρος (neut.) the regular
δένδρον arose, which is normal in Hellenistic. Thus νὰ
53518 (Boeotian—late iv/B.c.) τὰ δένδρα ὅσ᾽ ἂν εἶ ἐν τῶι
χωρίωι, 7. 53215 (Ionic—early iv/B.c.) δένδρα ἕμερα μὴ
KomTevy—‘‘tame”’ trees are the opposite of “νας, 20.
7907 (i/B.c.), etc. It is needless to quote papyri for the
word, MGr δέντρο, also δεντρί (ὦ ε. SevSplov) and diminu-
tive δεντράκι.
δεξιολάβος.
We have been no more fortunate than our predecessors in
tracing earlier appearances of this ἅπ. eip. of Ac 2353. It
may be a coinage to translate some title used in the Roman
army ; but obviously it was coined before Luke’s time, as its
meaning could not be deduced from its form, Preuschen
δεξιός
(AZNT in loc.) quotes from Matthaei a scholion which
is not in Grimm: δεξιολάβοι λέγονται of παραφύλακες.
δεξιός.
P Magd 245 (B.C. 217) Ψενοβάστις τῆι αὐτῆι δεξιᾶι χειρὶ
ἐπισπασαμένη τῆς ἀ[ναβολῆς τοῦ ἱματίου ---α5 completed
by Wilcken Archiv vi. p. 274. P Tebt I. 39% (B.c. 114)
ἐτραυματίσαν τὴν γυναῖκά μου εἰς τὴν δεξιὰν χεῖρα, P Oxy
X. 1252 vwersoii19 (Α. Ὁ. 288-05) ἐγὼ . . . χειροτονη[θεὶς
διὰ] τῆς εὐτυχοῦς σου δεξιᾶς, “1 having been appointed by
your propitious right hand” (Edd.). For δεξιά = ““ pledge”
see P Fay 124} (ii/A.D.) πάνυ yap μοι δοκεῖς ἄφρων tis
εἶν]αι... μὴ φυλάσστι]ν σου τὴν δεξιάν, “‘indeed you
appear to me to be quite mad in not keeping your pledge ”
(Edd.). Cf. P Leid Z* (a.p. 391-2) εἴωθεν ἡ ὑμετέρα
φ[ιλ]ανθρωπία πᾶσιν τοῖς δεομένοις χεῖρ[α] δεξιὰν [dpe] yerv.
So P Oxy IIT. 53318 (ii/iii a.p.) ἵνα τηρήσωσι αὐτῶν τὴν
δεξιάν. For the phrase of Mt 207! etc. cf. P kyl IT. 154%
(A.D. 66) οὐλ(ὴ) μετώπωι ἐγ δεξιῶν, P Tebt II. 373% (a.p.
110-1 οὐλὴ στέρ[ν]ῳι ἐγ δεξιῶν. A curious astrological
dialogue in P Ryl IT. 634 (iii/a.p.) assigns the parts of the
body to the planets and zodiac, and begins “Ηλιός [éo]riv
δεξιὸς ὀφθαλμός, Σελήνη ὁ εὐώνυμος. MGr Sekis is declined
like βαθύς. It has a derived meaning, ‘“ prosperous, happy,”
as in the greeting 6 θεὸς va σοῦ φέρῃ (φέρνῃ, δεξιά.
δέομαι.
Like some others of its class, δέομαι tends in the ΚΚοινή to
let its uncontracted forms set the model of its flexion ; hence
δέεται and the like. See Pro/eg. p. 54 f., Thackeray G7. i.
p- 243. Δέομαι is very common both in original and derived
meanings, to have a need and to express it. (Cf. on δέησις
above). For the former cf. P Giss I. 715 (Hadrian) τοιούτου
ὄντος τοῦ βάρους καὶ τῆς σῆς χρηστότητος δεομένου, P
Flor I. 615 (A.p, 210) δ[εόϊμεθα πλείονος χρόνου εἰς τὴν
συντελείωσιν, 20. IT. 1.543 (A.D. 268) καὶ εἴ τι δέονται ἔχειν
ὑμῶν, καὶ τοῦτο δήλωσον, Michel 206% (mid. ii/B.C.) τοῖς ἀεὶ
δεομένοις χρείας, ‘‘those in need,” P Oxy VI. 8965 (a.p.
316) τὴν σύνοψιν τῶν δεομένων τόπων {wypadias, ‘an
inspection of the places requiring painting ” (Edd.). Some
of these passages show the verb already half way towards the
expression of need. For this cf. P Petr IT. 45'-18 (B.c. 246)
δεη[θ]έντων μηθέν, BGU 1. 36129 (a.p. 184) ἐδεήθη αὐτοῦ
ταύτην [sc. διαθήκην] ἔχειν wap’ ἑαυτῷ : as in earlier Greek,
there is no passive sense attached to any of the forms.
The verb has a regular use in petitions addressed to ruling
sovereigns, as distinguished from those addressed to magis-
trates, to whom ἀξιῶ ‘‘claim” (see s.v.) was used as
appropriately as δέομαι ‘‘entreat” to the former. Thus
P Par 2658 (B.c. 163-2) (= Selections, p. 17) δεόμεθα οὖν
ὑμῶν... ἀποστεῖλαι ἡμῶν τὴν ἔντευξιν ἐπὶ Διονύσιον,
P Lond 4535 (B.c. 160-59) (=I. p. 36) δέομαι ὑμῶν
ἀποστεῖλαι μου τὴν ἔντευξιν ἐπὶ KvSiay—both petitions
addressed to King Ptolemy and Queen Cleopatra. See
further Laqueur Quaestiones, p. 3 ff. In P Tebt II. 3154
(ii/A.D.) ἕτερα γράμίματα δι᾽] ὧν cov ἐδεόμην περὶ [τῶν
Πύ]ρρου [ἱ]ματίων ς-.. ὅπως μοι [πέμψῃς) ὅσου [ἐ]ὰν ἢ,
“*telling you to send them to me at any cost” (Edd.),
entreaty has developed into demand—a still stronger ‘‘ ex-
pression of need.” In Wiinsch 4F 5?? (iii/a.D.) (= Deiss-
mann AS, p. 276) ἀγαγεῖν kal ζεῦξαι σύμβιον τὸν Οὐρβανὸν
Part II.
141
δέρμα
πρὸς τὴν Δομιτιανὰν..
we may fairly render
ἐρῶντα kal δεόμενον αὐτῆς,
** wooing.”
δέον, τό.
P Petr IT. ττ(1)5 (iii/B.c.) (= Selections, p. 8) ἀπὸ τούτου
τὸ μὲν ἥμυσυ els τὰ δέοντα ὑπελιπόμην, ““ half of this I have
kept by me for necessaries,” P Par 3857 (.c. 162) ὅπως...
ἔχω τὰ δέοντα, καὶ μὴ διαλύωμαι τῷ λιμῷ, BGU I. 2515
(a.D. 81) τὰ δέοντα πάντα, 74. IV. 11414 (B.c. 14), where
for the last two words. Note P Petr II. 25(c)? eis δέοντα
ἅρμασι €, and so with τοῖς ἡνιόχοις lower, but in (8
δέοντα ὑποζυγίων. For other parts ot the participle, cf.
P Fay 107! (A.D. 133) πρὸς τὴν δέουσαν ἐπέξοδο[ν, “ for
fitting punishment,” P Tebt II. 332° (A.p. 176) ἀξιῶ τὴν
| δέουσαν ἐξέτασιν [γ]ενέσθαι e ὧν δέον ἐστίν, “1 beg that
due inquiry should be made of the proper persons” (Edd.).
For δέον ἐστί, see also P Oxy VII. 10617* (8.6. 22) κἂν
δέον qv IIrodepaiw . συντυχεῖν. BGU III. οϑιεῖϊ δ
(A.D. 79) ὡς δέον ἐστί σε ἐπιστεῖλαι τῶι μελλήσοντί με
γραμματεύειν, PSI IIT. 23514 ((. A.p. 175). .1 θῆναι περὶ
ὧν δέον ἐστίν-- τ[Πε context is fragmentary. Cf. 1 Pet τ5
NCACK αὐ Δεόντως is found P Oxy IX. 12037 (late i/aA.p.)
περὶ τοῦ μὴ δεόντως ἠγορακέναι, “concerning his improper
purchase” (Ed.), P Tebt II. 28717 (A.p. 161-9) περὶ ὧν
oj δεόντως ἀπα[ιτοῦνται, CPIlerm 521. 16 (iii/A.p.) τὰ
μὴ] δεόντως ἀπῃτημένα. See also στ". δεῖ,
δέος.
P Lond 405!4 (c. A.D. 346) (=II. p. 295)—we fail to
make sense of the line, which ends with a hiatus. An
adverb formed from the verb δείδω occurs in Vettius Valens
p. 235%" βραδέως μὲν kal δεδιότως φθέγγεται.
can see, both 8€0sand δείδω belong to a rather higher lite-
rary stratum, and a solitary appearance in Heb is quite what
might be expected. A pathetic letter from a wife, PSI III.
177° (ii/iii A.D.), says of their child δ[έδια] μὴ ἀποθάνῃ cov
μὴ ὄν[τος €v]OaSe: of course δ[είδω] is equally possible—or
something else.
As far as we
δέρμα.
This NT Gm. εἰρ. (Heb 117) may be illustrated from P
Lond 1171%7 (B.c. 8) (=III. p.
προβά(των) δέρματα as an item.
visitor who had sought guidance and assistance in the
Serapeum, P Par 50% (B.c. 160) οἴετο ἄνθρωπον λέγειν
μοι’ Φέρε τὸ δέρμα τοῦ ποδός cov Kal ἐγὼ δώσω cor τὸ
ϑέρμα τοῦ ποδός pov. See also P Fay 1077 (A.D. 133)
ὑφείλαντο δέρματα αἰγειὰ (corr. from αἰγειὰν) τέσσαρα;
“they carried off four goatskins,” 26. 121}5 (c. A.D. 100)
τὸ S[€p]pa τοῦ μόσχου οὗ ἐθύ[σ]αμεν, ‘the hide of the calf
that we sacrificed,” P Grenf II. 51% (a.p. 143) ἀ[πέ]χειν
αὐτοὺς τιμὴν δερμάτων αἰγικῶν τεσσάρων. From the inscrr.,
e.g. δυνά 59214 (end of ii/B.c.) λαμβάνειν δὲ καὶ γέρα τῶν
θυομένων ἱερείων ἐν τῶι ἱερῶι πάντων, σκέλος δεξιὸν καὶ τὰ
δέρματα κτλ., and Cagzat ΓΝ, 1000% (ii/B.c., end), where
at an annual memorial feast in Amorgos it is ordained
παρατιθέτωσαν (δὲ) τἄλλα μὲν θυθέντα, [τ]ὰ (δὲ) δέρματα
ἀποδόμενοι παραχρῆμα καταναλισκέτωσαν παραχρῆμα καὶ
ταῦτα ἐν τόπῳ.
178), farm accounts, with
So in the dream of a
19
,
δερματινος
δερμάτινος.
BGU III. 81429 (iii/A.p.) πέμψι]ς μοι ἀβόλλην.. ..
ζεῦγος ἱματίω[ν δερμ]ατίνων. In the great Mysteries Inscrip-
tion of Andania, Sy// 653° (B.C. 91), it is laid down regarding
the ἱεραὶ γυναῖκες. μὴ ἐχέτω δὲ μηδεμία χρυσία... μηδὲ
ὑποδήματα εἰ μὴ πίλινα ἢ δερμάτινα ἱερόθυτα. Fur the
form δερματικός, see Οὐδ 1611° Rom.) δερματικ(ὰ) B :—or
is this for SeApatuk(at)? (See sc. Δαλματία.)
καὶ
δέρρις.
For this word, which has been transferred from Zech 13*
into the ‘* Western” text of Mk 18, see the Andanian inscrip-
tion Sy// 653°° (B.C. 91) μηδὲ περιτιθέμεν ταῖς σκαναῖς μήτε
δέρρεις μήτε αὐλείας. where Dittenberger in his note refers
to Hesych. δέρρεις" τὸ παχὺ ὕφασμα, ᾧ εἰς παραπέτασμα
ἐχρῶντο.
δέρω.
P Oxy III. 653 (4) (before Ap. 161) shows us this word in
its colloquial sense—first found in Aristophanes—of SObeatecn
‘‘thrash” instead of ‘‘flay.” In the account of a trial
regarding a mortgage upon the property of Voltimus which
had been seized by the creditor, Sempronius Orestinus, the
Praefect informs the latter that unless he makes restitution
- οὐ μόνον κατακριθήσει ἀλλὰ Kal δαρήσίει. So in Sy//
7379 (c. A.D. 175) ἔστω δὲ τὰ αὐτὰ ἐπιτείμια καὶ τῷ δαρέντι
καὶ μὴ ἐπεξελθόντι παρὰ τῷ ἱερεῖ ἢ τῷ ἀρχιβάκχῳ, ἀλλὰ
δημοσίᾳ ἐνκαλέσαντι : the δαρείς here has been called
6 πληγείς a little earlier. It may be noted that for the
ordinary rendering of 2 Cor 112° εἴ τις εἰς πρόσωπον ὑμᾶς
δέρει, ‘if any one smiteth you on the face,” Paspati suggests
(see #xp III. i. p. 238) ‘Sif he upbraideth you to your
face,’ in view of the MGr προσωποδέρει. The ordinary
MGr verb δέρνω (aor. Sepa) = ‘‘ whip,” ‘* beat.”
δεσμεύω.
For δεσμεύω, ‘‘ bind together,” as in Mt 23%, cf. P Lond
31 recto 428, 481 (farm accounts—a.b. 78-9) (=I. p. 182f.)
ἐργάτηι δεσμεύοντι ἀγκάλας... δεσμεύων ἀγκάλας ἐν τῶ
χωρίῳ ἐργάτης a, P Oxy VII. το497 (late ii/A.D.) ἄλ(λοις)
B épy(drats) δεσμί(εύουσι) μανδίάκας) (δραχμαὶ) y (τριώ-
βολον), so 15.17.18. and P Flor III. 3221 (Ὁ Α.Ὁ. 258) δε-
σμεύοντες τὸν αὐτὸν χόρτον δέσμες (7. ἐ. -ats) Bu (also “5, 85).
In this meaning the verb is linked with δέσμη : for that
which looks towards δεσμός, as in Lk 8°, cf. the incantation
in the great Paris magical papyrus, P Par 574146 (iii/A.D.)
(= Selections, p. 114) ἔξελθε δαῖμον, ἐπεί σε δεσμεύω δεσμοῖς
ἀδαμαντίνοις ἀλύτοις. Cf. P Lond 4650 (iv/a.p.) (=I.
p: 75) δεσμεύων λέγε καταδεσμεύω τὸν (δεῖνα) κτλ.
δέσμη
is differently accented in our authorities. Mayser G7. pp.
285, 435, cites Herodian (ii/a.p.) in favour of δεσμή, but
there are testimonies for δέσμη (see Lobeck Par. p. 396),
and the oxytone might be a confusion with δεσμός. Δέσμη
Thus P Petr 11. 25 (c)*
(B.C. 226), 2. 39 (d)!* (iii/B.c.) τούτων χόρτου δεσμῶν oy,
P Tebt I. 1228 (B.c. 96 or 63) χόρτον δέσμας 5 P Oxy IV.
742% (B.C. 2) ἀπόστειλόν plot] πόσας δέσμας παρείληφες,
‘“ssend me word how many bundles you have received”
(Edd.), 262% τὴν χιλίαν δέσμην, ‘the 1ooo bundles”
= bundle is common in Hellenistic.
142
δεσμοφύλαξ
(Kdd.), and 2, IX. 12124 (ii/A.p.) ἀσπαράγου δέσμί(αι) ιθ,
al. It is curious that the misspelling δύσμη should be found
more than once: so the farmer Gemellus in P Fay 119% ὃ
(c. A.D. 100), and an equally literate gentleman in IP Ryl IT.
1351} (A.D. 34) quoted under διά. Cf.
Seopevo. A diminutive δεσμίδιον is also found, e.g. P
Oxy N. 1288% 19 (iv/A.p.) | For the idiomatic and possibly
genuine δήσατε αὐτὰ Séopas δέσμας, Mt 13°°,
Pp: 97-
further under
see Proleg.
Epiphanius, who gives us this, has also ζυγὴ ζυγή.
δέσμιος
in its NT sense of ‘* prisoner” may be illustrated from P
| Tebt I. 2218. (n.c. 112) δέσμ[ιο]ν αὐτὸν ἐξαπόστειλον πρὸς
ἡμᾶς, P Oxy III. 580 (ii/a.p.) eis ἐπιτή]ρ[ησιν] τῶν κατὰ
(corr. from παρὰ) φυλακὴν δεσμίων δίδωμι τὸν ὑπογεγραμ-
μένο(ν) ὄντα εὔπορον καὶ [ἐπιτήδ]ειον ...
δεσμός.
For the full force of ὁ δεσμὸς τῆς γλώσσης, ‘ the bond or
the tongue,” in Mk 73°, reference may be made to Deissmann
LAE, p. 306 ff., where it is shown that the expression has a
κε technical”? meaning derived from the old belief that a man
was ‘‘ bound” by daemonic influences. The man was not
merely made to speak, but daemonic fetters were broken,
and Satan’s work undone. The plur. τὰ δεσμά, which in
the NT is characteristic of the Lucan writings, would seem
to be more literary than ot δεσμοί, the general LXX form:
see Thackeray Gr. i. p. 154. According to Mayser Gr.
p- 285 the neuter plur. is never found in the Ptolemaic
papyri, nor can we supply any instance from a later period.
In the Attic inscriptions both forms are found (see Meister-
hans Gr. p. 143) with apparently no distinction of meaning,
so that Cobet’s distinction (A/nemosyne, 1858, p. 74 ff.) that
the neuter refers to actual bonds, the masculine to the
imprisonment, cannot be maintained: cf. Kennedy on
Phil 1185 in #G7. By origin, δεσμά should be collective
and δεσμοί individualizing, which would be the very oppo-
site of Cobet’s dictum ; but usage may well have introduced
a new differentia. A spell for loosing bonds (δυσμολύτον,
πᾶς δεσμώς, πᾶσα Bla, ῥαγήτω πᾶς σίτηρω (/.c. σίδηρος)
κτλ. A curiously close parallel for Heb 1196 (.. . πεῖραν
ἔλαβον, ἔτι δὲ δεσμῶν καὶ φυλακῆς) occurs in Vettius Valens
p. 6817 δεσμῶν πεῖραν ἐπὶ χρόνον ἱκανὸν λαμβάνοντας, ἕως
συμπληρώσωσι τοὺς χρόνους τοῦ ἀστέρος.
δεσμοφύλας.
P Petr III. 28 (e) verso (ῤὴ5 (iii/B.c.) παρεδόθη δὲ Taare
δεσμοφύλακι, ‘but he was handed over to Vaos the gaoler,”
P Lille I. 7% (iii/B.c.) οὗτος δὲ ἀπήγαγέν pe εἰς TO αὖθι
δεσμωτήριον, εἶπεν τῶι δεσμοφύ(λακι) δι’ ἣν αἰτίαν συνέσχη-
μαι, BGU IV. 113812 (p.c. 19-8) (= Chresé. II. p. 123)
ἐφάνη τῷ Κασίωι ὄντί(ι) ἐν ταῦθα, τὸν τῆ(9) Σάιεως δεσμο-
φύλακ(α) Χαιρήμονα καλέσαι, καὶ ἐλενχοίμένου) αὐτο(ῦ)
πρὸς ἔλενχο(ν) τοῦ ᾿Ισχυρίωινος), ὃ ἠδίκησεν, ἐμαρτύρησίεν)
ὃ δεσμοφύλαξ Χαιρήμωίν) περὶ το(ῦ) παραδεδόσθαι αὑτῷ
τὸν Παπία[ν κτλ. Cf. P Flor I. 2% (A.p. 265) where a
certain person is nominated εἰς Serpo[pvdAaklay τῆς ἐν τῇ]
μητροπόλει εἱρκτῆς : on δεσμοφυλακία as a tax for the
support of public prisons, see the editors’ introduction to P
| Fay 53.
δεσμωτήριον.
See the citation from P Lille 7 s.v. δεσμοφύλαξ, and cf.
P Hib I. 73° (B.c. 243-2) εἰἰς τὸ ἐν Σινάρυ δεσμω]τήριον,
P Tebt II. 567 (A.D. 53-4) tm’ ἐμοῦ εἰς δεσμευτήριον βλη-
θήσεται, BGU IV. 1024 2° (iv/y A.D.) κ]ελεύει τὸν Διό-
Sypov ἀναλημφθῆναι τῷ δεσμωτηρίῳ, 0. Ὁ Beopareple:
δεσμώτης.
P Petr IT. 13 (3)® (B.c. 258-3) εὐθέως γὰρ ἕξομεν ἐξαγα-
γόντες kal πλέονι τόπίω]. ἀποχρήσασθαι πρὸς τοὺς παρα-
δεδομένους νῦν δεσμώτας (corrected from δια--) [ὑπ᾽
᾿πολλωνίου τοῦ διοικητοῦ, “for forthwith, by bringing out
these prisoners, we shall have more room at our disposal for
the prisoners now being delivered to us by Apollonios the
administrator ”’ (Ed.).
δεσπότης.
BGU IV. 11257 (B.c. 13) τὰἸ]ς μελέτας καὶ τὰς ἐπιδίξις
ἐγὼι αὐτὸς ὁ δεσπότης χορηί γήσωι αὐτῶι Ναρκίσσωι [. ..:
N. is the writer’s slave. P Giss I. 2713 (c. a.p. 117) παζι]δά-
pia δύο ἀ[ϊπ]ὸ Αὐάσεως (--᾿ Οάσεως) ἠνέχθη τῷ δεσπόϊ Ty,
ὧν τὸ] μ[έϊν ἐστιν τετραετές, τὸ δὲ τριετῆ. A derived noun
occurs BGU IV. 1187*? (c. B.c. 1) μενούσης μοι [τῆς] κυρι-
elas καὶ δεσποτήας [τῶ]ν δηλουμένων τόπων [κ]αθότι kal
ἐστιν (2.6. εἰσιν) ἡμέτεροι. In the same petition, 1.9, we find
the kindred verb: kal ἐφ᾽ ὃν περιῇ xpd[vjov κρατῶν (for
ποῦσα !) δεσπόζουσα avepp[od]icta[s μηδενὸς ἁπλ[ῶ]ς
δια[κωλύοντος SueréXet—referring to the same estate as
held by the writer’s mother. So P Tor I. 1 Yiil- 6 (p.c. 116)
(= Chrest. II. p. 38) ἕκαστον δ᾽ αὐτῶν δεσπόζοντα τῆς ἰδίας
κτήσεως. Pretstghe 4127} ἀκτινοβόλε δέσποτα opens a
hymn to the sun. In MGr δεσπότης is a bishop or priest :
the voc. δέσποτα survives in eccl. language, ‘‘ reverend sir.”
But the fem. 8ée7owwa (also eccl.) is a title of Mary,
descended of course from the classical use of the term in
addressing goddesses.
δεῦρο.
For the temporal use of δεῦρο, as in Rom 115, cf. P Lond
358} (c. A.D. 150) (=II. p. 172) μέχρι τοῦ δεῦρο πέρας
τοῦ δευρε[ί, P Strass I. 5615" (ii/iiia.p.), and 76. 7315 (ili/a.D.)
μέχρι δεῦρο, P Gen I. 47° (A.D. 346) μέχρι Setpov. In P
Lond 409% (c A.D. 346) (=II. p. 289) ἄχρεις δεῦρο we
have a close approach to the Pauline phrase. A form δεῦρε
is found in the Attic inscriptions of B.C. 500-450 (see
Meisterhans Gr. p. 146): it belongs to the same impulse
that produced the plural δεῦτε, through the common im-
perative use. In P Oxy X. 1297) (iv/A.D.) δεῦ μετ᾽ αὐτοῦ
καὶ ἔνεγκεν τοὺς ἄμητας, “come here with him and bring
the milk cakes,” we have an instance of the imperatival
δεῦρο, in an apocopated form. See /ro/eg. p. 172.
δευτερεύω.
This LXX verb (Esth 48 ᾿Αμὰν 6 δευτερεύων τῷ βασιλεῖ)
is found in P Passalacqua’® (Ptol.) (= Witkowski’, p. 54)
Tlerovotpiy τὸν δευτερεύοντα.
δεσμωτήριον 143
δέχομαι
“Δευτερονόμιον.
In £xp T xxvi. p. 170 Ramsay publishes the text of an
epitaph from a Phrygian gravestone of date equivalent to
A.D. 248-9 which ends with the words that if any one
desecrates the tomb—torat αὐτῴ at ἀραὶ ἡ γεγραμμέναι
ἐν τῷ δευτερονόμῳ, “ there shall be on him the curses which
are written in Deuteronomy.” “This,” he adds, “is per-
haps the earliest writing that has come down to us stating
the name of a book in the Old Testament.”
δευτερόπρωτος.
It is almost superfluous to say that we have found no
support for this famous vox γεζ τ (Lk 61), the only interest
of which to-day is the curious problem of its early entrance
into the text. (Note that W is now added to the MSS
rejecting it.) Grimm's superficially parallel δευτερέσχατος
“second last, last but one,” is no help: “first but one” is
δεύτερος simply. Aekdmpwtos, “one of ten πρῶτοι," is
clearly not parallel. One of the most ingenious explana-
tions is that of F. C. Burkitt (Gosp. Hest. p. 8tn.), that the
Ba of caBBarwwas repeated at the beginning of a new line,
and then Batw expanded as Sevtepo- πρώτῳ--οἴ. ἱβμήνου
cited above under δεκαδύο.
δεύτερος.
For δεύτερον = “‘in the second place,” as in 1 Cor 12°,
ef. P Tebt 1. 562° (late ii/B.c.) καλῶς οὖν ποήσῃς εὐχα-
ριστῆσαι πρῶτον μὲν τοῖς θεοῖς δεύτερον δὲ σῶσαι ψυχὰς
πολλάς KTA., “please therefore in the first place to give
thanks [?—see s. τ. εὐχαριστέω] to the gods and secondly
to save many lives, etc.”’ (Edd.) In P Tebt 11. 2977®
(c. A.D. 123) we find ἐγ δευτέρου = “ἃ second time,’’ as in
Mk 147 αἱ OGZS 299%? (c. B.C. 170) τῆι δεύτερον ἡμέραι
is defended by Kaibel αὐ. Dittenberger z ἤθε... appealing to
TMAe 1. 155% tar δεύτερον apépar μετὰ τὰ ἱερά, and the
analogy of τῷ ὕστερον ἔτει and ἡ σήμερον ἡμέρα. In MGr
δευτέρα is “ Monday”’ (ἡ δεύτερη = 2nd, fem. of δεύτερος
and sharing its accent),
δέχομαι.
This common verb hardly needs illustration, but we may
note P Hib I. 70 (a)? (Bc. 229-8) δέξαι παρὰ Ζωίλου . . .
(δραχμὰς) δέκα, P Tebt 11. 2811 (p.c. 125) δέδεγμαι παρὰ
σοῦ ἐκ πλήρους ἄνευ παντὸς λοιπήματος, “1 have received
from you the sum in full without any arrears” (Edd.),
tb. 422" (iii/A.p,) δέξε map’ αὐτοῦ tas (δραχμὰς) p, and
from the early Christian letter P Heid 629 (iv/a.D.) (= Selec-
tions, p. 127) καταξίωσον δέξεσθαι τὸ μικρὸν ἐλέου διὰ τοῦ
ἀδελφοῦ ἡμῶν Μαγαρίου. It is often ured of receiving
letters, as P Flor 11. 1542 (a.D. 268) ἅμα τῷ δέξασθαί μου
τὰ [γράμματα δήλωσόν μοι κτὰλ., BGU IV. 1208** (B.c. 27)
αὐτὸ (sc. τὸ πιττάκιον) ἐδεξάμην, where it seems to imply
(ΕἾ accepted it.” Abbott (Jok. Voc. p. 220, Fourfold Gospel
p. 229) has drawn attention to the fact that δέχομαι occurs
only once in the Fourth Gospel, 4*°, where it is used of
the Galilwans’ [hospitable] reception of Jesus in His native
place. When Jn (137°) gives a version of the Logion of
Mt 10%, he substitutes 6 λαμβάνων for ὁ δεχόμενος, the
inferiority of which as Greek is sufficient evidence of its in-
dependence. Aéxopat with a personal object may be quoted
δέω
from P Leid M ‘i? (ii/B.c.) “Ὥρος ὁ ἀποδόμενος, ὃν ἐδέξατο
᾿Οσορό(ηρις) Kal οἱ ἀδελφοὶ οἱ πριάμενοι. MGr has the
verb unaltered, = ‘‘ receive,’’ ‘‘ accept.”
δέω.
With Lk 13!® where demoniac power ‘binds’ the
sufferer from curvature of the spine, cf. the use of the verb
to describe the “binding” power of curses: Sy/2 8091
(iv/iii B.c.) ἔδησα τὰς [xe]ipas Kal τοὺς πόδας καὶ [τὴ]ν
γλῶσσαν καὶ τὴν ψυχ[ή]ν κτλ. Dittenberger remarks that
καταδέω (2.3) is commoner in this cursing formula: he cites
another aefx7o in almost the same phrases. Other examples
of the verb are P Fay 108! (c. A.D. 171) ἔδησαν ἡμᾶς σὺν
καὶ τῷ μαγδωλοφύλακι, ‘bound us along with the guard
of the watch-tower,” said of thieves, P Oxy X. 12947
(ii/iiiA.D.) ἱμάντα δεδεμένον els τὸ πανάριον καλόν, ‘Sa
good strap tied to the basket” (Edd.).
By.
P Oxy IV. 705%! (A.D. 200-2) τ[ὸ] ὅμοιον δὴ καὶ ἐ[π]ὶ
τούτου φυλαχθήσεται, “the same rule shall be observed
in this case also” (Edd.), 74. VI. 8994 (A.D. 200) od δή
χάριν, “for which reason,’’ 74. 907!® (A.D. 276) λέγω δὴ τῇ
Διδύμῃ, ‘to wit Didyme,” P Tebt 11. 4247 (late iii/A.D.) ὡς
éa (/. ἐὰν) μὴ ἀποκαταστασίας [δ]ὴ πέμψῃς [ο]ῖδάς σου
τὸ[ν] κίνδυνον, ‘‘so unless you now send discharges you
know your danger” (Edd.), BGU IV. 12084® (B.c. 27-6)
τοῦ σῴμαί( τος) ἐπι]μείλόμενος) ty’ ὑγιένῃς, ὃ δὴ μέγιστον
ἡγοῦμαι, P Ryl Il. 77% (a.p. 192) ᾿Ολυμπιόδωρος εἶπίεν)"
ἔχομεν δὴ φωνὴν τοῦ ᾿Ασπιδᾶ ὅτι ἰδίῳ κινδύνῳ αὐτὸν
στέφει, “we now have the declaration of Aspidas” (Edd.).
δηλαυγῶς,
the reading of S*C(L) Ain Mk 855, is found in the AZ7¢hvas-
liturgie, p. 188, acc. to the Paris papyrus: ἐὰν δέ ἄλλῳ
θέλῃς δεικνύειν, ἔχε τῆς καλουμένης βοτάνης κεντριδίδος
χυλὸν περιχρίων τὴν ὄψιν οὗ βούλει μετὰ ῥοδίνου, καὶ
ὄψεται δηλαυγῶς ὥστε σε θαυμάζειν. The τηλαυγῶς in
Dieterich’s text is only an emendation—as it is very probably |
in N° ABDNW® in Mk Zc., since τῆλ. is the commoner
word, (Hesychius and Democritus in Grimm should have
sufficed to prevent Lagrange from denying the existence
of δηλ.)
δῆλος.
CP Herm 6°, a petition addressed to an Emperor, has in
a fragmentary context ]rt[w]pevor καθ᾽ ἕκαστον τῷ[ν λοῆγι-
σ[μ]ῶν δῆλός ἐστιν ἀριθμὸς καὶ λειτουρ[ γιῶν. Τ᾿ Oxy VIII.
T1ot!? (A. 1). 367-70) ὅτι δὲ κεκώλυται παρὰ τοῖς νόμοις τοῦτο,
δῆλον, “ταὶ this is forbidden by the law is clear” (Ed.).
Jb. X. 126427 (A.D. 272) πρὸς τὸ πᾶσι δῆλα εἶναι τὰ ὑπόντα
por... δίκαια. I Thead 19" (iv/A.p.) ἕρμαιον δηλονότι
Alyn loapéve (ἡ. ἐ. -n) τὸν θάνατον τοῦ πατρός pov. P Flor I.
36°8 (iv/A.p., beginning) ἢ δῆλον ὅτι κιν[δυνεύσι eis TO] σὸν |
ἄχραντον δικα[στ]ήριον. 70. ILI. 367%! (iii/A.p.) ἀλ]λὰ
δηλονότι πλούτῳ γαυρωθείς κτλ. BGU IIL. 80.339 (ii/iiia 10.)
ἐγένετο δὲ δῆλον τότ ε ., Ζῤ. go2!® (A Ὁ. 168-9) ἐξ ὧν
δῆλ(ον) γ(ίνεται) ὀφείλειν κτλ. The word is by no means
common: we have quoted almost all the instances we can
find in papyri.
The adverb appears in P Oxy III. 474° |
144
| ὃ ἅγιος ὁ ἀληθινὸς φιλάνθρωπος καὶ δημιουργὸς κτλ.
| description of Tarsus in OG/S 57813 (A.D. 222--35) as μόνη
| in vividness” (Ed.).
δῆμος
(2 A.D, 184) εἰ δὲ μὴ δήλως [καὶ ἐμ]προθέσμως τὰ δέοντα...
MGr has δηλονότι ‘that is to say, viz.”: the combination
grows steadily commoner during the Byzantine age.
δηλόω,
unlike δῆλος, is exceedingly common, and needs very few
quotations. P Oxy IT. 237%! (A.p. 186) ψειλῶς σοι διὰ
τῆς ἐπιστολῆς δεδήλωκεν τάδε, “he merely wrote you a
letter to the following effect” (Edd.), 7. X. 12937 (a.D.
117-38) κομισαμένη οὖν δήλωσόν μοι, ‘when you have
received it, let me know.” These are typical of a great
many occurrences. P Leid W*1Y-17 (ii/iiiA.p.) ἀπάλιψόν μου
τὰ τῆς ἱμαρμένης κακά" μὴ ὑπόστελλε σεαυτόν, κ(αὶ) δήλου
μοι mavrTa—addressed to an angel. Τ' Flor I. 8658. (i/a.p.,
end) ἀκολούθω[ς] ταῖς διὰ τῶν [συν]γραφῶν δηλωθείσαις
διαστολαῖς will serve as another type: cf. such papers
as P Ryl 11. 2483 (8.6. 162) ἧς at γειτνίαι δεδήλωνται
διὰ τῆς προκειμένης συγγραφῆς, P Tor I. 1 15. (B.c. 116)
(= Chrest. 11. p. 32) συνεισέδωκέ μοι συνχώρησιν, καθ᾽ ἣν
ἐδηλοῦτο μήτε πρότερον μήτε νῦν ἀντιποιεῖσθαι τῆς οἰκίας.
A legal or quasi-legal tone predominates, but it is also largely
used non-technically to denote “ἢ informing.”
Anas.
For this proper name, see P Lond 929% (ii/iii A.D.)
(= III. p. 42), BGU I. 10! (a.p. 102). The earliest occur-
rence is P Petr III. 497, where Δημᾶδι follows Φιλίππωι
and Τιμοθέωι, but the context has less Biblical suggestion :
BGU III. 715 11:18 (a.p. 101-2) shows Demas in the company
of several Jews, as’ Τωσῆς ὃ kal Tevprdo(s),’ ABpap[ios?,....]s
᾿Ισάκεως, Σαμβαθ(άων) ᾿Ιακούβου : the paper is a γραφὴ
| σιτολ(όγων).
Δημήτριος.
The name is common in the inscriptions—Jfche/ 833”,
867 +¥-9, 1310! etc.
δημιουργός.
In BGU III. 937° (A.p. 250) we hear of the δημιουργοῦ
θεᾶς ‘“Papns—one of the few references in the Egyptian
papyri to the Roman cultus (see Otto Przester i. p. 9). For
a Christian use, see the prayer of v/viA.D., P Oxy VI. 925°
(= Selections, p. 131) which begins 6 θ(εδ)ς 6 παντοκράτωρ
The
τετειμημένη δημ[ι]ουργίαις τε kal κιλικαρχί[αις] ἐπαρχικῶν
shows that in Tarsus the public magistrates were known as
δημιουργοί, as in several towns in Greece during classical
times. In Demetrius S¢y/e ὃ 215 (ed. W. Rhys Roberts,
p. 168) Ctesias is said to be évapyelas δημιουργός, ‘‘an artist
MGr δημιουργῶ = ‘* create.”
δῆμος.
E. L. Hicks, in CA’ i. p. 42, draws the moral of the disuse
of δῆμος in days when Greek freedom was extinct: where
it does occur in NT (Ac 127, 175, 193. 33) it suggests
merely a rabble. Of course it occurs abundantly in Hellen-
istic inserr. which record how the people passed complimen-
tary resolutions or voted statues, by way of insisting that
their local assembly was still in being. [For a defence of
δημόσιος
the interpretation of δῆμος in Acts as a technical term de-
noting a political body, see Ferguson, Legal Terms common
to the Macedonian Inscriptions and the NT, Chicago,
p- 38ff.] But except in the technical sense of ‘‘ commune,”
** parish ” (still in LXX and MGr), the word was not wanted
for practical purposes. Its appearances in the papyri support
this account. P Oxy I. 41 é¢s (iii/ivA.p.) gives the acclama-
tions of 6 δῆμος at Oxyrhynchus, in honour of their prytanis.
Jb. 111. 4732 (A.D. 138-60) ἔδοξε τοῖς τῆς λαμπροτάτης
πόλεως τῶν ᾿Οξυρυγχ]ιτῶν ἄρχουσι καὶ τῷ δήμῳ [καὶ ἱΡΊω-
μαίων καὶ ᾿Αλεξανδρέων τοῖς παρεπιδημοῦσι to set upa statue
of ἃ gymnasiarch whose ‘‘ unstinted provision of unguents,”
contribution to the fund for theatrical displays, and his
restoration of the baths and the ‘‘greater thermae’’ had
earned the popular gratitude: this will serve as a normal
specimen of honorific decrees. In P Hib I. 285: 1% 17 (c. B.c.
265) δῆμος is the twelfth part of a φυλή, and contains twelve
φρᾶτραι, so that the (unnamed) Egyptian town contains sixty
of these ‘‘demes” or wards. Soin P Amh II.36? (¢.B.c. 135)
παρὰ Afplitwvos τοῦ Ilalp]pftov Κρητὸς δήμου Φιλωτίε-
ρ]είου. These, which are the only occurences of δῆμος in the
whole series of papyri edited by Dr Grenfell or Dr Hunt up
to date, will suffice to illustrate its position, unless we add
the ‘‘ poetry”
συνανατείλας ἥκω σοι, ὦ δῆμίε.
δημόσιος
is exceedingly common as an epithet for ‘* public” officials
or property of all kinds. δημόσιοι are officials: as P Ryl
II. 2328 (ii/A.D.) καὶ ot δημόσιοι προσεφώνησαν αὐτῷ ὅτι
μένις ἐν τῇ κώ(μῃ), PSI III. 22915 (11|Α.1).} τοῖς τῆ]ς κώμης
δημοσίοις καὶ πρεσβυτέροις. Δημόσια are public taxes: as
P Lond 9514 (a.p. 249) (ΞΞ III. p. 221) τελεῖ τὰ καθήκοντα |
δ. 76. 1164" 19 (A.D, 212) (= III. p. 160) has ῥύμη δημοσία,
which like ὁδὸς δ. is very common. Δημόσιοι γεωργοί in
Egypt are constantly mentioned: see s.v. yewpyéw. A
Leipzig papyrus of Hadrian's reign {Inv 266’) has τὴν
βασιλικὴν καὶ τὴν δημοσίαν Kal οὐσιακὴν γῆν : Wilcken
(Archi v. p. 245) would drop the second τήν οἵ add a
third. P Ficr I. 6° (A.p. 210) βουλομένου pov κατη[γ]ορεῖν
οὔτε ὄντος (corr. from -as) δημοσίου κατηγόρου. P Strass I.
14 (A.D. 211) καθαρόν ἀπὸ παντὸς] ὀφ[ειλ]ήματος
δίημο]σίου τε καὶ ἰδιωτι[κοῦ illustrates the most normal
antithesis. For Ac κἷβ᾽ cf. P Lips Inv 2445 (a.p. 462)
of P Giss I. 3? in which Phoebus acclaims the |
accession of Hadrian—é&ppatt λευκοπώλωι “Aper Tpatay[ar] |
145
(= Chrest. Il. p. 80) ἐκλείσθην εἰς [τ]ὴν Snf[polo[lay] |
| p. 37 f.: his citations need not be repeated. Deissmann’s
εἰρκτ[ ἠ]ν.
For the adverb δημοσίᾳ cf. Sy// 807 (after A.D. 138),
where three times persons miraculously healed return public
thanks—thus® καὶ ἐσώθη καὶ δημοσίᾳ ηὐχαρίστησεν τῷ θεῷ
καὶ 6 δῆμος συνεχάρη αὐτῷ.
this meaning, ‘‘coram populo,” is foreign to antiquity.
Vettius Valens p. 7155 ἐὰν δὲ τὰ λοιπὰ συντύχῃ, αἰχμάλωτοι
γίνονται καὶ δημοσίᾳ τελευτῶσιν, of public execution. In
MGrit makes e. g. the compound δημοσιογραφικός. ““Ἰοιγηα-
listic.” Among its derivatives may be noticed δημοσιεύω
“* practise ” (of a doctor), as in classical Greek. So P Oxy
“if you are a doctor officially practising mummification ”
(Edd.).
Dittenberger observes that |
|
|
|
διά
δηνάριον.
Osty 1265° (A.D. 187) ἔλαβον παρὰ σοῦ ἀπὸ τιμῆς οἴνου
[ΚοἸλοφωνίου δηνάρια δύο ὀβολοὶ (1. ὀβολοὺς) ὀκτώ. In
Syd/ 86914 (Imperial) θρέψει δὲ καὶ τοῖς υἱοῖς αὐτοῦ ᾿Ασφίαλῃ
καὶ] Νουμηνίῳ ἑκάστῳ θρέμμα ἄρρεν, ἢ ἑκάστῳ αὐτῶν ἀνὰ
δην(άρια) v: cf. Mt 2010 ἔλαβον [τὸ] ἀνὰ δηνάριον καὶ
αὐτοί. In his note on P Lond 2485 (c. a-p. 346) (=II.
p- 306) the editor remarks ‘‘ that the term denarius replaces
that of drachma, which was regularly in use before the time
of Diocletian; the Neronian denarius reintroduced by
Diocletian being reckoned as equivalent to the drachma,
and as ποῖ Of the talent.” In P Gen I. τι" (A.D. 350),
according to the emended reading (Preisigke Berichtigungs-
liste i, p. 158), we have émedev[odpevos ἐκτίσ]ι. τῷ ἑτέρῳ
ὑπὲρ στροφῆς Kal ἐπηρίας λόγου ἀργυρίου δ[ην)]αρ[Πὼν
μυριάδας κτλ.
δήποτε.
For δήποτε, as in [Jn] 54 (whether we read οἵῳ δηποτοῦν
with A or ᾧ δήποτε with @) cf. P Lond 904” (a.p. 104)
(=TIII. p. 125) καθ᾽ ἥ[ντινα] δήποτε αἰτ[ίαν, P Tebt II.
38144 (A.D. 123) καθ᾽ ὃν δήποτε οὖν τρόπον. See also the
decree of Ptolemy Philometor found at Delos, published in
Archiv vi. p. 9 —* κ]ατὰ πρεσβείαν ἢ kar ἄλλην δηποτοῦν
χρεί[αν] τιμῶν Kal πολυωρῶν, and Aristeas 164 ὅ τι ἂν
ϑηποτοῦν ἐπιβόληται κακοποιεῖν.
διά.
See Thumb’s account of the MGr γιά (pron. va—8 has
fallen out before y, as is normal), Handbook p. 104 f. He
shows that the old preposition survives unchanged as far as
its use c. acc. is concerned. ‘‘ The local meaning of διὰ with
gen. has entirely disappeared.” But γιὰ τοῦτο ““ therefore,”
γιὰ ὄνομα τοῦ θεοῦ “for God's sake,” are entirely in the
succession of old use. Γιά also =/or in other senses which
had not emerged in our period—Thumb notes it ‘‘has
acquired the function partly of the old dative and partly
those of ἐπί, περί, ὑπέρ, ἀντί." Αὐτὸ εἶναι καλὸ γιὰ σένα,
“that is good for you,” recalls Phil 155, Heb 1**; and ὅτι
γιὰ μένα δὲν ζητῶ, ‘what I do not seek for myself,” has
many parallels in NT. The disappearance of διά c. gen. in
MGr is not prepared for in the time of the papyri. Accord-
ing to Rossberg’s calculation, out of 714 occurrences of διά
in papyri 508 are with genitive, which is a more marked
predominance than the NT 382:279 (Pro/eg. p. 105).
Διά c. gen. in the papyri is freely illustrated by Rossberg,
reference in BS, p. 289, brings up the ‘‘ Hebraising peri-
phrases” of which διά takes its share. Wiinsch AF 55"
(iii/A.D. = BS, p. 276) ὁρκίζω σε τὸν φωστῆρα kal ἄστρα ἐν
οὐρανῷ ποιήσαντα διὰ φωνῆς προστάγί μ]ατος, * by the voice
of his command,” is based on ILXX language, and admitted
by Deissmann to be a phrase ἢ which a Greek might feel to
be a pleonasm, but which is not altogether un-Greek.” The
commonest of these locutions is διὰ χειρός c. gen., with
meaning indistinguishable from διά, c. gen. alone. This is
| of course based on Ἴ3, but it is not a literal translation
like ἐν χειρί. It is obviously modelled upon the vernacular
phrase διὰ χειρός, of money paid ** by hand,” ‘‘ directly,
ubiquitous in commercial documents: 6. 5. P Oxy 11. 2687
διά
(A.D. 58) ἀπεσχηκυῖαι [παρὰ τοῦ ᾿Αντ]ιφάνους διὰ χειρὸς
[ἐϊξ οἴκου ὃ καὶ ἐπε[ίσθη]σαν κεφάλαιον, ‘have received
from Antiphanes from hand to hand in cash the sum which
they severally consented to accept ” (Edd.). Among other
stereotyped phrases may be mentioned διὰ παντός, common
in papyri as in Bibl. Greek in place of the obsolescent ἀεί :
thus P Lond 42° (B.c. 168) (=I. p. 30, Selections Ὁ. 9) σοῦ
διὰ παντὸς μνείαν ποιούμενοι, LGU IV. 1078* (A.p. 39)
Σαραπίων Σαραπιάδι τῇ ἀδελφῇ πλεῖστα χαίρειν καὶ διὰ
παντὸς ὑγιαίνειν. A rather different temporal use appears
in διὰ νυκτός, “by night’ (Ac 519 etc.), as P Ryl II. 1381
(A.D. 34) κατέλαβα τοῦτον διὰ νυκτὸς ἡλμένον ἐξ ὑπερβατῶν
els τὠιὸ τῆς οὐσίας ἐποίκιον Δρομήως λεγώμενου (7. ε. -όμενον),
“ΕἼ detected him when under cover of night he had sprung
into the farmstead” (Edd.): it is hard to imagine Fritzsche
(see Grimm) arguing that here διὰ νυκτός must mean “‘all
night long”! Equally unmistakeable is the spell in P Lond
12147 (iii/A.p.) (= I. p. 97) ἐάν τινι ἐθελήσῃς φανῆναι διὰ
νυκτὸς ἐν ὀνείροις. Διὰ βίου however = ‘‘for life,” as
P Lond 1178°° (a.p. 194) (=III. p. 217) ξυστάρχων διὰ
βίου, Presigke 12698 (B.c. 104) ἱερεὺς διὰ βίου, and δι᾿
ἐνιαυτοῦ = ‘‘for a year”—P Strass I. 2233 (iii/a.p. zit.)
παρ᾽ ἡμεῖν δὲ ἰ]δοὺ ἡ [δ] ἐνιαυτοῦ νομὴ αὐτάρκης ἐστίν.
“ΕΣ einjahrige Besitz” (Ed.). For διά as in Mk 2,
Ac 2417, cf. OG/S 568 (B.c. 239-8) ἐὰν δὲ καὶ συμβαίνηι
τὴν ἐπιτολὴν τοῦ ἄστρου μεταβαίνειν cis ἑτέραν ἡμέραν
διὰ τεσσάρων ἐτῶν, ‘‘after four years” (see note). In-
strumental διά appears in διὰ γένους, as Cagnat 1V. 293*°
(Pergamum, c. B.C. 127) τὸν ἀρχιερέα Kal διὰ γένους ἱερέα
τοῦ [Διός ‘‘hereditary priest,” //7S xxxiv. p. 5 (no. τοῦ
of Lycian inscrr.) λαβὼν τὸ χωρίον διὰ γένους. So διὰ
προγόνων, Caguat IV. 2037 (see above) καὶ δι]ὰ προγόνων
ὑπάρχοντα τῆς πατρίδος εὐεργέϊτην. P Ryl Il. 1351}
(A.D. 34) ἦραν διὰ ὄνον χόρτου δύσμας τριάκοαν, ‘ carried
off on donkeys thirty bundles of hay” (Edd.). The common
use of Ac 1527, 2 Cor rol, may be freely illustrated : thus
P Oxy VIT. 1066? (iii/A.D.) ἔγραψάς μοι διὰ τῆς [ἐϊπιστολῆς,
“you write to me in the letter” (Ed.), 24. 10701° (iii/A. D.)
πολλάκις σοι γράψας διὰ ἐπιστολῶν πολλῶν, P Grenf I. 30°
(B.C. 103) (= Witkowski*, p. 107) διὰ γραμμάτων ἐκρίναμεν
σημῆναι. It can hardly be said that there is always insis-
tence on mediate authorship when διά, has a personal gen.
attached. Thus P Grenf 11. 41)? (A.p. 46) (= Chrest. II.
p- 197) πάντος (/. -as) τοὺ (/. τοὺς) BU ἐμοῦ οἰκονομηθησο-
μένους χρηματισμούς : the writer is a principal. P Lond
2767 (A.D. 15) (= II. p. 149) ἵν᾽ [εἰδὼς κατακλουθησας (/.
κατακολουθῇς) Tots δι αὐτοῦ σημαινοίμέν]οις, P Amh II.
688 (late i/A.D.) Tas δηλουμένας δι αὐτοῦ (ἀρούρας) τ. Lut
this distinction between διά and ὑπό is normally observed.
Thus P Amh 11. rri27 (A. p. 132) καθ᾽ 6podoyelay τελιωθῖσαν
διὰ τοῦ ἐν κώμῃ Σοκνοπαίου Νήσου γραφείου, ‘executed
through the record-office of S.N.” (Edd.). BGU I. 1364
Note δι
ἑαυτοῦ = zfse, as P Oxy 11. 27374 (A.p. 95) ἀπὸ τῆσδε [τῆς
ὁμολογίας δι ἑαυτῆς μετεπιγράφεσθαι, ‘to transfer by
herself to another” (Edd.).
(A.D. 135) Ταποντὼς Sv ἐκδίκου, his counsel.
See other instances in Kuhring
The elliptical locution
διὰ κενῆς, P Hib 1. 66° (B.c. 228-7) ὥστε σε μὴ διὰ κενῆς
εὐχαριστῆσαι ἡμ[ῖν, **
purpose” (Edd.), presumably arises from the local meaning
of διά.
p- 39 f., also of other uses c. gen.
so that you shall not oblige me to no
146
διαβάλλω
With acc. διά has a recognized use in petitions where the
subtle but important difference from gen. may be overlooked
—see Proleg. p. 105. P Magd 167 (B.C. 222) ἵνα διὰ σέ,
βασιλεῦ, τοῦ δικαίου τύχω, ‘grace a toi” (Ed.), isa good
example: διὰ σοῦ would be avoided in addressing a king,
and διὰ σέ is more delicate than παρὰ σοῦ. Other instances
in Kuhring p. 41, and Rossberg p. 39, whose heading *‘ quo
auctore quid fiat ” is fairly established. The ace. re? some-
times brings the meaning rather near that of διά c. gen.
P Fay rrg*4 (c. A.b. 100), ἐπὶ κράζει ΤΠᾶσις εἵνα μὴ εἰς
ψωμὶν γένηται διὰ τὼ ὕδωρ. “for Pasis is crying out that
we must not allow it [the manure] to be dissolved by the
water” (Edd.), BGU I. 350% (ii/A.D.) mempaké[var τὸν
ὁμολογοῦντα διὰ τήνδε τὴν] ὁμολογίαν, P Par 17! (A.D. 154)
πριαμένης διὰ χειρόγραφον (Kuhring p. 41). Late and
illiterate documents were only anticipating the general
development of Greek syntax. Rossberg p. 39 f. has instances
of διά c. acc. classified. With Heb 210, Rev 411, cf. P Leid
Whill. 83 (ji/iii A.p.), addressing a deity, σοῦ yap φανέντος
κ(αὶ) κόσμος ἐγένετο, K(al) φῶς ἐφάνη Kal) διοικονομήθη τὰ
πάντα διὰ σέ, P Oxy I. 418 (c, A.D. 300), where a crowd
acclaims a magistrate, πολλῶν ἀγαθῶν ἀπολαύομεν διὰ cal,
πρύτανι: the date makes it reasonable to compare this
directly with διὰ σοῦ in Ac 24%, rather than putting it into
the category described above. For διά in composition it
will suffice to refer to Moulton Gr. IT. § 116.
διαβαίνω.
P Eleph 297 ἐὰν δὲ μὴ εὐκαιρῇς τίο]ῦ SiaBAvat—the river
Nile. The verb is construed with εἰς, as Ac τόϑ, in P
Lille I. 6% (iii/B.c.) διαβάντος pov ἐκ TeBérvov εἰς Kop-
φότουν ἐπισκέψασθαι τὴν ἀδελφήϊν, P Fay rrol (A.p. 94)
διάβα cis Διον[υ]σιά[δα] καὶ γνῶθι κτὰλ., “go over to
Dionysias and find out.” The special force of δια- seems
diluted in some occurrences. Thus cf. the noun in P Tor
I, 1viii.20 (5.6. 116) (= Chrest. II. p. 38) ἐν tats kar’
ἐνιαυτὸν γινομέναις τοῦ ᾿Αμμῶνος διαβάσεσιν eis τὰ Mepvo-
veta, of a solemn procession: there δια- only acts as per-
fective, implying that a goal is reached, without dwelling
on the nature of the intervening country. In P Leid
W “ii. 20 (ii/iiiA.D.) a spell is given ἐὰν θέλῃς ἐπάνω KopKo-
δείλου διαβαίνειν, where the editor renders ‘‘sin velis supra
crocodilum incedere” :
that the desire is to ‘‘ cross” the Nile on top of a crocodile
(as distinguished from inside). In P Par 4213 (B.c. 156)
περὶ ἰδίου πράγματος διαβαίνων, we find a more general
sense ‘occupying himself with his own affair”: cf BGU
III. 816° (iii/A.p.) ἄξιός ἐστιν πολλῶν, kal ἂν διαβῇ τὰ
ἐκεῖ πολλά. The verb is apparently ‘‘decide,” ‘‘adjudi-
cate” in Sy/? 2167 (B.C. 262) ὃς ἀφικόμ[ενος τ]ῶν δικῶν
τὰς μὲν διέλυσεν τὰς δὲ διέβαινεν : so /G NII. 5.
(after B.C. 218) (see Schlageter, p. 60).
if we press the δια-, we must assume
1251
διαβάλλω.
P Tebt. I. 234 (¢. B.c. 119 or 114) ἀπέφαινεν ἠδικῆσθαι
ὑπὸ σοῦ kal Δημητρίωι ἠναγκάσθαι διαβαλεῖν, ‘had been
compelled to complain to D.”, shows that malice need not
For the
stronger meaning see P Oxy VI, 1158* (iii/a.p.) ἐὰν οὖν
μάθῃς ὅτι μέλλει ζειαβαλεῖν (/. διαβαλεῖν) oe Apyriwy περὶ
τῶν χαλκείνων, ‘if you learn that A. is going to accuse
be assumed in Lk 16! any more than falsehood.
διαβεβαιόομαι
you about the copper” (Ed.): cf. τό. VI. goo!’ (A.D. 322)
ἀλλ᾽ ἐπιδὴ μανθάνω τούτους βουλομένους ἐνεδρεύειν...
τισὶ μὲν ἀπι[ο]ῦσι, ἐνίους δὲ διαβάλλοντας, ‘but whereas
I learn that these persons are desirous of acting fraudulently,
some by absenting themselves, and others by deception”
(Edd.). Other examples are P Par 63%+ 7° (B.c. 165) ὡς
διαβάλλεται, the Jewish ao/ogéa in answer to an Imperial
rescript, 26 6888 & σοι alyn]Adws δια[βεβλη]μένοι προτοῦ,
and BGU IV. 1040% (ii/A.b.) καθαρ[ὰ]ν yap ἔχων τὴν
ψυχὴν οὐδενὸς émigt[.. . (Ἵν τῶν διαβαλόντων. In 7d. 1105"
(B.C. 11) Tryphaena pleading for a divorce calls her husband
6] διαβαλλόμενος, “wohl nur ein ungeschickter Ausdruck
fiir der genannte” (Ed.) = ‘‘the complained-of person.”
διαβεβαιόομαι.
CPR 1839 (a process for inheritance—a.D. 224) τοῦ δὲ
᾿Αφροδεισίου διαβεβαιωσαμένου, ** Aphrodisios having con-
firmed,” BGU I. 197 (A.D. 135) ἐπεὶ δὲ οἱ περὶ τὸν Tlere-
σ[ο]ῦχον διεβεβαιώσαντο ἐκείνο[υ]ς προτετελευτηκέναι τῆς
μητρός κτλ., 20. IL. 4128 (iv/A.v.) διεβεβαίωσα τόδε ὡς
τρίτας αὐτὴν ἀπαιτῖσθαι τῆς ποσότητος, and the late P
Lond 113. 12 (vi/A.p.) (= I. p. 201) διεβεβαιώσατο ἑαυτὸν
τὸ τηνικαῦτα τέλειον εἶναι. See also Aristeas 99 διαβε-
βαιοῦμαι πάντα ἄνθρωπον προσελθόντα τῇ θεωρίᾳ τῶν
προειρημένων εἰς ἔκπληξιν ἥξειν.
διαβλέπω.
The word is found in an obscure context in P Lond 41819
(c. A.D. 346) (= II. p. 303).
διαγίνομαι.
P Strass I. 413 (A.D. 250) πολὺς χρόνος διαγέγονεν.
διαγινώσκω.
The verb is found = ‘“‘ decide” in P Vebt I. 17? (8.6. 114)
ἐπεὶ διέγνωσται, and 10. 55° (private letter—late ii/B.C.)
ἐπεὶ διέγνωκα ἐξοδεύσειν e[i]s Τεβτῦνιν τῆι ἡ ἔκρινα γράψαι,
**since I have decided to travel to T. on the 8th, I have
determined to write to you” (Edd.). The phrase ὁ βασι-
λεὺς διαγνώσεται occurs several times in the long papyrus
regarding the affairs of Theodorus, the architect, P Petr
III. 43 (B.c. 245): the editors render ‘‘the king shall take
cognisance.”” The same formula occurs in P Amh IT. 2978,
a contemporary document. It is to be classed with other
instances of the technical legal use of διαγινώσκειν, which
appears in Ac 24%. Cf. CPR 18? (A.D. 124) ὑ[πη]γόρευσεν
ἀπὸ [ν]όμω[ν δι]ε[γνῶσθα[ι1] κατὰ λέξ[ιν, ‘‘clictirte .
folgendes Erkenntniss nach dem Worilaut des Gesetzes”
(Ed.), P Hal 1. 1135 (mid. iii/s.c.) ἐὰν δέ [τ]τ[ν]ων φασκόν-
τῶν (/. τινες φάσκωσιν) εἶν[αι] τῆς [ἀ)ποσκευῆς, οἱ
δικασταὶ πίερ]ὶ τούτου δ[ι]αγινωσκέϊτω]σαν, P Oxy VII.
1032° (A.D. 162) ἔντυχε οὖν τῷ κρατίστῳ ἐ]πισί τρα]τήγῳ,
ὃς παρόντος αὐτοῦ περὶ τ]οῦ πράγματος δια[γν]ώσετί α]ι,
7, VILL. ττιγϑ (c. A.D. 178) ἔναγχος, ἡγεμὼν κύριε, ἐπι-
δημήϊσας ἐν τῇ ἡμετέρᾳ] πόλει διέγνως μεταξὺ ἡμῶν καὶ
ἀρχόντων.
“διάγνωσις.
For the technical use of this word (= cogz7tio) in Wisd 318,
Ac 255), see P Hib I. 9319 (ες. B.c. 250) ἡ Stdy[vwors περὶ
14
"»
‘ διαδέχομαι
αὐτοῦ ἔσ]τω πρὸς βασίιλικά, ““ decision about his case shall
be made with reference to the royal decrees’’ (Edd.). This
early instance disposes of Deissmann’s statement (ZA£Z,
p- 346 n*.) that the word is not found in this sense until
the end of ii/a.p., 7G XIV. 1072 ἐπὶ. . . διαγνώσεων τοῦ
Σεβαστοῦ, ‘a... P Lond 3581?
(c. A.D. 150) (= 11. p. 172) τῆς τοῦ λαμπροτάτου ἡγεμόνος
Movvatlov Φήλικος διαγνώσεως is a little earlier. To the
same period belongs PSI 1. 10318 at SydAwO[etoar] ἐπ[ισ ]χέ-
σθίαι) ἄχρι τῆς τοῦ κ[ρατίστου)] ἡ[γ]εμόνος διαγνώσεως,
which resembles Ac /.c. especially,
cognitiontous Augusti.”
διαγορεύω.
This LXX word (1 Esdr 54°, Dan LXX Sus 61) may be
illustrated from P Magd 3% (B.C. 221) τῆς συγγραφῆς τῆς
μισθώσεως Stayopevotons, P Tebt I. 105°° (B.c. 103) ἐπὶ
τοῖς διηγορευμένοις, BGU 11. 47318 (a.bp. 200) τῶν θείων
διατάξεων] σαφῶς διαγορευουσῶϊν.
διαγράφω.
This again is not a NT word, but in view of its occurrence
= ‘‘pay” in Esther 3°, 2 Macc 4°, it may be well to
note that this usage is common in the papyri and ostraca,
especially in receipts: see Wilcken Ost. i. p. 89 ff., and
for the change from the perfect to the aorist in this con-
nexion towards the end of i/A.b. cf. Prodeg. p. 2471. An
interesting example of the verb occurs in BGU II. 53074
(i/A.D.) (= Selectéons, p. 61) where a small farmer points
out to his dilatory son the ruin that was falling on their
allotment of land owing to his lack of assistance, and adds
μόνον διαγράφω τὰ δημόσια μηδὲν συνκομιζόμενος, ‘only
I continue paying the public taxes without getting back
anything in return.”
διάγω.
A physical use of the verb occurs in the inscr. from the
Asclepieum, Sy// 802"! (iii/B.c.), where in a blind man’s
dream ἐδόκει oft] ὃ θεὸς ποτελθὼν τοῖς δ[αἸκτύλοις διάγειν
τὰ ὄμματα, to ‘draw apart” the closed lids. The normal
sense ‘‘continue” appears in P Tebt I. 2215 (p.c. 112)
περὶ δὲ τοῦ φυλκίτου (/. φυλακίτου) ἐάν τε διάξησθε (1. διάξῃ)
. « « ἀντ[ποιούμενος περὶ τῶν σπερμάτων δέσμ[ιο]ν αὐτὸν
ἐξαπόστειλον πρὸς ἡμᾶς, ‘‘as for the inspector, if he still
‘
continues to oppose the payment of the seed, send him to
us under arrest’’ (Edd.). For the derived sense with refer-
ence to life, conduct, as 1 Tim 25, Tit 3%, cf. A/zcheZ 35215
(ii/B.c.) τά Te πρὸς τοὺς θεοὺς εὐσεβῶς Sia[yd|pevos, P
Oxy IX. 1217® (iii/a.D.) ὑγιαίνον[ τά] σε καὶ εὖ διάγοντα,
‘*in health and prosperity” (Ed.), P Ryl II. 2359: (ii/a.p.)
οὐκ ἐδήλωσάς μοι περὶ τῆς εὐρωστίας σου καὶ πῶς διάγεις
ἵν[α] καὶ ἡμεῖς περί σου ἀμερ[(]μνως διάγωμεν. Tor a
similar use of the subst. cf. OG/S 3081” (ii/B.c.) καλὴν καὶ
πρέπουσαν πεποίηται τὴν Stayw[ γὴν] Tod βίου.
διαδέχομαι.
On a special sense of this verb and its correlative
διάδοχος (see s.v.) in LXX, see Deissmann 4S, p. 115.
The only occurrences of either word in NT are in the
normal sense, which can be freely illustrated. On P Ryl
II. 847 (A.D. 146) ταῦτα γράφω διαδεχόμενος τὴν ΠΙρόκλου
τοῦ κρατίστου εἰς Αἴγυπτον ἀποδημίαν, the editors remark
διαδίδωμι
that the combination is new, ‘‘ but there can be little doubt
that διαδέχεσθαι here has its usual sense and that the
writer's meaning is that he had been deputed to visit
the upper country on the praefect’s behalf :” they translate
“as the deputy of . . Proculus in his visit to Egypt.”
This is more like Deissmann’s ‘‘ proximus a vege” than
the ordinary sense “‘succeed to.” This last may be pre-
sumed in P Flor IIT. 308! (A. p. 203) βασιλ(ικῷ) ypa(pparet) |
διαδεχομί(ένῳ) kal τὰ κατὰ τὴν [στρα(τηγίαν) τοῦ ‘Hppo-
πίολίτου νομοῦ) ] : cf. 7. 3825 (a.p. So OG/S
210" (A.D. 247-8) τοῦ κρατ((στου) Μύρωνος διαδεχομέν(ου)
τὴν ἀρχιερωσύνην, Predsighke 1555° (iii/A.D.) διαδεξάμενος
τὴν αὐτοῦ τοῦ ἁγιωτάτου Σαράπιδος γυμνασιαρχίαν.
222--3)
διαδίδωμι.
P Oxy IX. ττρ4}7 (c. A.D. 265) ἀφ᾽ ὧν διεδόθησ[ζαν διὰ
τῶν ἐπιμελη]τῶν, ‘of which there were distributed through
the superintendents”: similarly 76. VIII. 1115® (A.D. 284)
οὗ ἀνηνέγκαμεν καὶ δι[αδεδώϊκαμεν ἄρτου, ‘for the bread
which we have delivered and distributed” (Edd.). This last
papyrus shows also the subst. διάδοσις —® Μίκκαλος ἐπὶ
διαδόσεως ἀννώνης, ‘‘ M. superintendent of the distribution
of the annona”’; so 2d. I. 43i%9 (A.D. 295) εἰς διάδοσιν
τῶν στρατιωτῶν. For διαδότης, see Wilcken Archiv. iv.
p- 557 and P Giss II. p. 88 f.
διάδοχος.
The sense required for ΤΙΝ X, supported by Deissmann (see
above s. v. διαδέχομαι) from P Tor I. 14615 (B.c. 116) (=
Chrest, II, p. 30), can be explained from history, as Peyron
showed in a note on P Lond 20!(B.c. 162) (=I. p. 9) Zapa-
πίωνι τῶν διαδόχων : see Kenyon’s summary aa /oc. Applied
originally to Alexander’s ‘‘ reinforcements,” διάδοχοι came
to denote a certain rank or privilege in the army of Alexander
and his successors, the original meaning having disappeared.
The noun not infrequently = deputy, that is a lemporary
“successor.” So P Tebt II. 293? (c. A.D. 187) διαδόχου
προφητείας, ‘deputy prophet ” (Edd.), 2d. 3134(a.p. 210-1)
ἱερέως Kal στολ(ιστείας) διαδόχου, “ὁ priest and deputy
stolistes,” and OG/S 867 (B.c. 221-05) with Dittenberger’s
note. In Ac 2457 it has its original meaning: cf. the
abstract διαδοχή, ‘‘succession,” as in P Petr II. 40 (a)!®
(ili/B.c.) (= Witkowski*, p. 41) ἑτοιμάζεται yap ἡ διαδοχή,
“*the relief is being equipped,” P Tebt 11. 30228 (a.p. 71-2)
τὴν γῆν τὴν ἀντὶ συντάξεως ἡμεῖν ἐκ διαδοχῆς γονέων
τετηρημένην, ““Υ inheritance from our ancestors ”’ (Edd.).
διαζωννύω.
For this word, which is found δὼ) in John’s Gospel
(1345, 217), cf. 716 II. 736 B® (B.c. 307). See also BCA x,
(1886) p. 4651 (B.C. 364) κλιμάκιον ξύλινον περικεχρυσω-
μένον ὄφεσιν ἀργυροῖς διεζωμένον, and 170. xiv. (1890)
p- 4053 (B.C..279). For the subst. διάζωμα cf. BGU IV.
11887 (B.C. 15-4) τοῦ κατὰ τὴν κώμην ἀγομένου δημοσίο[υ]
διαζώματος, where however the editor notes that the reading
is not quite certain.
’
διαθήκη.
In papyri and inscrr. the word means /estament?, wi//, with
absolute unanimity, and such frequency that illustration is
148
διαθηκη
superfluous, P Petr III. 6 (ὁ)15 (c. B.c. 236) τὴ]ν διαθήκην
καταλείπω will be about the earliest example: P Grenf I.
177 (c. B.C. 147 or 136) and 76. 214 (B.c. 126) also fall within
the LXX period. So do such inserr. as OG/S 3387 (8.6.
133), of the instrument by which King Attalus of Pergamum
devised his country to Rome, A/ichel 1001 ἷν- 8 (c. B.C. 200)
κατὰ διαθήκαν (the testament of Epicteta, in Theran
Doric), and one of iii/B.c. in ᾿Αθηνᾷ xx. p. 167 κατὰ τὰς
διαθήκας, Sy 8279 (i/B.c.) might also be cited—houses
and gardens bequeathed by a woman to Aphrodite Urania,
κατὰ τὰς διαθήκας τὰς κειμένας ἐν τῶι ἱερῶι τῆς ᾿Αφροδίτης
καὶ παρ᾽ Εἰὐνομίδει τῶι ἄρχοντι καὶ παρὰ τῶι θεσμοθέτει
Κτησιφῶντι. We may also mention BGU IV. 11517 (B.c.
14) καθ᾽ ἣν ἔθετο διαθήκ(ην) διὰ τοῦ τῶν ᾿Ιουδαίων ἀρχείου,
if illustration is needed to show that the Jews used the word
in this sense. Cagnat 1V. 804 (= C. and Δ. ii. p. 475, no.
330), a bilingual inscr. from Apamea, has heredes ex testa-
mento vendered by κληρονόμοι κατὰ διαθήκην. On the verb
διατίθεμαι see s.7. ; we may mention here that ἀδιάθετος =
intestate, as in BGU IV. 118517 (end of i/B.c.) ἐὰν δέ τινες
ἐξ αὐτῶν τελευτήσωσι ἀδιάθετοι, P Oxy IX. 12018 (A.D. 258)
τῶν κατὰ διαδοχὴν κληρονομηθέντων ὑπ᾽ αὐτοῦ ἀδιαθέτου
τετελευτηκότος.
Against this word stands συνθήκη (not in NT), which
Aquila substituted in 4 Kings 2374 for LXX διαθήκη. It
is to the last the word for compact, just as διαθήκη is always
and only the word for τοῦ. The index to Sy// will suffi-
ciently prove this for συνθήκη, for which we may add the
ostracon in Chrest. 1. r10A!° (B.C. 110) (p. 141) εἶ μὴν ἅτε
διενεκθέντες πρὸς ἑαυτοὺς ἐπὶ τοῦ δρόμου τοῦ ᾿Απολλωνιήου
τῇ B τοῦ αὐτοῦ μηνὸς τὰς συνθήκας ἐδώκαμεν ἹΠεριγένῃ τῶι
γραμματεῖ. Any thought of some special *‘ Hebraic ” flavour
about the use, of διαθήκη for covenant is excluded by the
isolated but absolutely clear passage in Aristophanes (δέγας
439), where compact is the unmistakeable meaning. This
passage is enough to prove that διαθήκη is properly dzs-
Positio, an ‘‘ arrangement ” made by one party with plenary
power, which the\other party may accept or reject, but
cannot alter. A will is simply the most conspicuous ex-
ample of such an instrument, which ultimately monopolized
the word just because it suited its differentia so completely.
But it is entirely natural to assume that in the period of the
LXX this monopoly was not established, and the translators
were free to apply the general meaning as a rendering of
N73. For this course there was an obvious motive. A
covenant offered by God to man was no ‘‘ compact”? be-
tween two parties coming together on equal terms. Ata-
θήκη in its primary sense, as described above, was exactly
the needed word.
Passing thus to the NT, we ask whether we are bound to
keep to one rendering throughout. Westcott and W. F.
Moulton in their commentaries on Ileb 916f., and formerly
G. Milligan (Theology of the Epistle to the Hebrews, p.
166 ff.) held that covenant must stand everywhere. Deiss-
mann (52. Paz/, p. 152) insists on festament everywhere, if
we may judge from an express reference to Lk 2239 com-
pared with #°) and Gal 315 474, 1 Cor 1125, 2 Cor 3°,
together with ‘‘ very frequent’ appearance in LXX. Now
we may fairly put aside the idea that in LXX ‘‘ testament ”
is the invariable meaning: it takes some courage to find it
there at all. But on the other hand. a Hellenist like the
διαίρεσις
auctor ad Hebraeos, or even a Jew like Paul, with Greek
language in the very fibre of his thought, could never have
used δ. for covenant without the slightest consciousness of its
ordinary and invariable contemporary meaning. He would
use the ‘* Biblical” word—* Biblical” in this case being
synonymous with ‘‘archaic’’—but always with the possi-
bility of a play on the later meaning of the word. This is
what comes in Heb 9! (probably also in Gal 315), accord-
ing to the usual view, which is responsible for the RV text
in the former: see Milligan Docements, p. 75. Deissmann,
among other difficulties, would have to prove that in iii/B.c.
the older general meaning, established by Aristophanes, was
extinct. The view to which we have capitulated, after
strongly supporting the Westcott doctrine, is less heroic than
consistent holding to one English word, but it can claim to
account for its inconsistency. Among recent monographs
may be mentioned an article by E. Riggenbach in Zheolog.
Studien Th. Zahn . . dargebracht, and lexical studies by
F. O. Norton (1908), J. Behm (1912) and E. Lohmeyer
(1913). See also Ferguson Legal Terms Common to the
Macedonian Inscrr. and the NT (Chicago, 1913), p. 42 ff.
διαίρεσις.
In the long land-survey Ρ Tebt I. 61 (2)51, 68 (B.c. 118--})
we find ἐγ διαιρέσεως 42s of the division” of wheat among
several cultivators: cf. 2d. 72 (B.C. 114-3) guater. For the
same meaning see P Tebt. 11. 3824 (division of land—s.c.
3O-A.D. 1) ἐκ κλήρου διαιρέσεως, ‘Sin consequence of the
division by lot,” P lor 1. κὅ (a.p. 244-5), 26. 50"8 (A.D.
268), P Strass I. 294%, 45 (A.D. 289), P Gen I. 114 (A.D. 350)
α΄. In P Hib I. 1163 (c. B.c. 245) διαίρεσις Μεχὶρ ἕως
*Ere(, the word is used of a “period” of time. From the
inscriptions we may cite Sy// 510%4 (ii/B.c.) καὶ κοινὴμ μὲν
διαίρεσιν ταύτην εἶναι,--ἂν δέ mas ἄλλως πρὸς αὐτοὺς
ὁμολογήσωσιν ὑπὲρ τῆς διαιρέσεως KTA. with reference to
certain μερισμοὺς τῶν ἐγγαίων.
διαιρέω.
Division between two or more parties, as in Lk 151", is
the ordinary force of the word. Thus in a iii/B.C. inser. in
᾿Αθηνᾶ xx. p. 167 ἀγρὸς . . dv ἔλαβεν διαιρούμενος πρὸς
τὸν ἀδελφόν, I’ Magd 20 (B.c. 218) διαιρέσεως γενομένης
καὶ συγγρί αἸφῆς τεθείσης διειρῆσθαι ἴσως καὶ ὁμοίως, οὐ
διείρηταί μοι δικαίως --ο a division of land that had not
been carried through justly: cf. BGU IV. 11238 (time of
Augustus) διαιρεθήσεται εἰς μέρη] ἴσα καὶ ὅμοια τρία, καὶ
λήμψεται ἕκαστί οἷς ἡμῶν μέρος ἕν, P Oxy X. 12729 (a.p.
214) διειρῆσθαι m[pd]s ἑαυτοὺς τὴν καρπείαν, “have divided
among themselves the usufruct,” and OG/S 57374 (i/A.D.)
διαιρείτωι ὃ ὁ ἱερεὺς τὰ (εἰσφερόμενα τῶι θεῶι εἰς κατασκευὴν
τοῦ τόπου, where the edilor remarks that ‘*verbum notionem
distribuendae pecuniae in diversas expensas quibus opus sit
habere videtur.” With the dat. as in Lk /.c. cf. P Lond
8So0" (B.C. 113) (- ΠΤ. p. 9) ὁμολογεῖ. . διειρῆσθαι τὰ
ὑπάρχοντα [αὐ]τῶι ἔγγαια τοῖς ἑαυτοῦ υἱοῖς. The construc-
tion with πρός is commoner. ‘The more general sense of
κε distribute,” as in 1 Cor 12", may be seen in the Will
of Epicteta, J/zche/ 100138 (c. B.c. 200) οἱ (sc. ὁ) δὲ
ἀρτυτὴρ διελεῖ τὰ ἱερὰ τοῖς παροῦσι. For the middle in
the same sense cf. Sy// 229) (iii/B.c.) διείλοντο τὸ ἀργύριον
Parr 1.
149
,
διάκονος
—the meaning is practically = διεῖλον πρὸς ἀλλήλους. In
τ. 8317 πάντα ἃ ἔχε[ι] διελόμενος Νικήρατος πρὸς τὸν
ἀδελφόν this will not apply.
διακαθαίρω.
For this late form, which WH read in Mt 315, Lk 217, ςςς
BCH xxvii. (1903) p. 7379 (B.C. 250) Ὠφελίωνι τοὺς κρουνοὺς
διακαθάραντι τοὺς ἐν τῆι σκηνῆι.
διακονέω.
In P Oxy 11. 275! (a.p. 66) (= Selections, p. 55) ἃ lad is
apprenticed by his father—S®.akovod(v)ra καὶ ποιοί[ῦ]ντα
πάντα τὰ ἐπιτασσόμενα αὐτῷ, ‘to serve and to do every-
thing commanded him.” For the construction with the dat.,
see BGU I. 261 (Ὁ ii/iii a.p.) ἔγραψες ‘Hpate . . ἵνα δια-
κονέσσι (/. διακονήσει) ipiv (Δ ἡμῖν). The pass. is found
OGTS 383° (middle of i/b.c.) τοῖς τε ἐκπώμασιν οἷς ἐγὼ
καθειέρωσα διακονείσθωσαν.
διακονία.
The very interesting parallel in Plutarch for Lk 10%,
given by Field, Votes, p. 63, should not be missed. We are
unable to quote the word from papyri before vi/A.D.: like
διάκονος itself and the verb, it seems to have been some-
what literary except in an almost technical use, which
brought it into common speech.
διάκονος.
For the word in its general sense cf. P Flor II. 121? (6.
A.D. 253) ἐπεὶ ἔδοξεν τοῖς [δεκαπρώτοις })] τὸν διάκονον
ἙΠ[ρηναῖον ? ἐπ᾽ Ἰένιαυτὸν χρησι[μεύειν ἡμῖν ἢ. There is now
abundant evidence that the way had been prepared for the
Christian usage of this word by its technical application to
the holders of various offices, as in the i/B.c. J/agn 217,
where the dedicators of a statue to Hermes are described as
κομάκτορες, κήρυκες and διάκονοι.
connotation belongs to the word in 2. 109 (ce.
A definitely religious
B.C. 100)
where the remains of a list of temple officials concludes
with μάγειρος . . διάκονος. Fora similar combination the
editor refers to JG IX. 1, 486 (ii/iB.c.) and IV. 774
(ili/B.c.), and to these examples Thieme (p. 17 f.), from
whom the above citations are taken, adds C/G II. 1800,
ἐς
where we hear οἵ ἃ ‘‘ college” of διάκονοι, presided over by
a ἱερεύς, in the service of Serapis, Isis etc., and 2. 3037
where two διάκονοι and a female διάκονος (cf. Rom 16!) are
associated with a ἱερεύς and a ἱέρεια τῶν δώδεκα θεῶν.
For the Christian use of the word, see P Oxy VIII. 1162
(iv/A.D.) mpeoBurt[é]pors καὶ διακώνοις, P Flor III. 3232
(A.D. 525), P Giss I. 55% (vi/A.p.) etc.
On the form διάκων, see Deissmann AZ p. 91, and add
BGU IV. 10461 *4 (a.p. 158). Prof. W. M. Calder tells us
it is common in Anatolian inscrr. It is on the same footing
as κατήγωρ (see s.v. κατήγορος), which Thumb “He’/en.
p- 126, shows to be a natural Greek development: Rader-
macher G7. p. 15, gives a number of parallels. It is fairly
certain that διάκονος must be associated with ἐγκονέω,
ἀκονιτί, and the simplex preserved in the Anthology, also in
glosses such as κόνει, σπεῦδε, τρέχε (Hesychius). The difh-
cult ἃ (Ionic διήκονος) is explained by Brugmann
Boisacq Lex. s.v.) by analogy of διηνεκής etc.
(see
20
διακοιῖω
διακούω
is common in the judicial sense, with vez. person. as in Ac
Thus P Grenf I. 118 (n.c. 157) διακούσαντα [αὐτῶν
προσανενεγκεῖν] ἐπὶ σὲ τὰ συ]γκεκριμένα, so 18, P Pay
119!” (c, A.D. 100) ἐπιστολὴν τοῦ ἡγεμόνος πρὸς Διονύσιν
τὸν στρατηγὸν διακοῦσαι αὐτοῦ, P Giss I. 46! (time οἱ
Hadrian—petition to the Praefect) ἀξιοῦμέν σε τὸν τοῦ νομοῦ
βοηθὸν διακοῦσαι ἡμῶν, BGU I. 168% (ii/iii A.D.) ὅθεν ἀξιῶ
«νον διακοῦσαί μου πρὸς αὐτούς, P Lond 9241 (a.p. 187-8)
(=III. p. 135), ete. In Sy// 9298 (ii/B.c.) καὶ καθίσαντες
ἐν τῷ ἱε[ρ]ῶι τῆς ᾿Αρτέμιδος τῆς Λευκοφρυηνῆς διηκούσαμεν
Other inscriptional
235
DBR
τῶν διαφερομένων, we have ven. rer.
citations are OG/S 335°° (ii/i8.c —decree of the Pitanaei)
ἄρξονται διακούειν κ[αὶ καθ᾽ ἕκαστον σκοποῦντες ποή]σονται
τὴν κρίσιν μεθ᾽ ὅρκου, Sy// ο2810 (beginning of ii/B.c.),
Magn 103°° (224 half ii/A.p.), 76. 93a! (after A.D. 190)
ete.
διακρίνω.
The active = ‘‘test,” ‘‘examine” (cf. Mt 16%) in BGU
IIT. 747% 50 (A.D. 139) τ]οὺς πράκτορας δ[ι]ακρείνω πρ]ὸς
τὸν εἰἰ]σίι]όν[ τ]α ὑπὲρ [τ]ῆς ἰδί[α]ς πρακτωρί[α]ς λόγο[ν]
αἱἰ[τ]ούμ[ε]νοίς. It is ‘‘determine,” ‘ decide” in OG/S 434
(iii/B.c.) ἠιητήσατο δικαστὰς καὶ διαλίλακτῆρας τοὺς
διακρινοῦντας περὶ τῶν ἀμφ[ισβητουμέν]ων συμβολαίων :
c. acc, pers. tb.1* τοὺ]ς δὲ διέκρινομ μετὰ πάσης δικαι[οσύνης.
Similarly in .Sy// 92418 (B.c. 210-5) τάς τε δίκας μετὰ τῶν
συνιερομναμόνων τὰς μὲν διέλυσε τὰς δὲ διέκρινε δικαίως
κατὰ τοὺς νόϊμ]ους : here we have acc. vez, but the same
antithesis with διαλύειν as in OG/S 434 (above). It appears
again in the passive, of persons in Sy// 17725 (B.C. 303) τὰ
δὲ ἐγκλήματα καὶ τὰ συμβόλαια [τὰ ὑπάρχοντα ἑκατέροις,
αὐτοὺς πρὸς αὑτοὺς διαλυθῆναι ἢ διακριθῆναι [κατὰ τοὺς
ἑκατέρων ν]όμους. The former verb suggests settlement by
consent, as against a judicial verdict. Add for the passive
P Tor 1. 1-3 (Bc. 116) (= Chrest. II. p. 37) προσ-
υποδεικνὺς ὡς εἰ Kal ἐπὶ λαοκριτῶν διεκρίνοντο καθ᾽ ods
παρέκειτο νόμους κτλ., P Par 4615 (B.c. 153) (= Wit-
kowski?, p. 87) ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι
διακριθῆναι, ἐπὶ σοῦ δ᾽ αὐτοῦ, P Magd 28 γεζίοδ (B.C. 218)
ὅπως διακριθῶ αὐτοῖς ἐπὶ Διοφανοῦς, ‘pour que nous
soyons jugés par Diophanes” (Ed.). In these last two
passages note the dat. fers.: διακρίνεσθαί τινι is ““ἴο have
one’s case with so-and-so decided.”’ The use illustrates
Jude®, where Michael is pleading his case against the devil
before God. The verb is absolute in P Magd 118 (B.c. 221)
γράψαι Μενέλλαι τῶι ἐπιστάτηι ἀποστεῖλαι αὐτοὺς δια-
For the simple
κριθησομένους, ‘de les envoyer en justice.”
meaning ‘‘ distinguish” cf. the magic papyrus P Lond 461°
(iv/A.D.) (=I. p. 68) σὺ (the Deity) διέκρεινας τὸ δίκαιον
καὶ τὸ ἄδικον. The distinctive NT sense of διακρίνεσθαι,
“to be divided against oneself,”
Mk 11, Rom 4?°, Jas 18, if not a Christian coinage, seems
“to have had its beginning in near proximity to Christi-
anity” (SH ad Kom 4*°).
the general sense of ‘‘ making distinctions.”
““waver,” ‘‘doubt,’’ as in
It arises very naturally out of
διάκρισις.
With the use οἱ διακρίνω cited above rom BGU ITI 747,
ef. P Par 69©°% (A.D, 233) διάκρισιν πρακτόρων, the
150
διάλεκτος
| “revision ᾿ or the (books οὐ. the) tax-gatherers by the
| Praefect: see Wilcken Ost, i. p. 609. Other examples of
| the word are P Lond 27612 (a.p. 15) (=IL. p. 149) ὅπως
ἐπὶ τοῦ διαλογισμοῦ [τὴ]ν διάκρισιν δηλώσωσι, P Tebt
IT. 302°! (A.D. 71-2) ἱΠερευ[τιϊκῷ λόγῳ πρὸς διάκρισιν,
‘priestly list for examination,” P Strass I. 774 (ii/iiia.p.)
διακρίσ(εως) ᾿Αθηναίο(υ), and P Giss I. 485 (a.p. 202-3)
ἐκ τῆς γενομένης ὑπ᾽ ἐμοῦ... ἐξετάσεως καὶ διακρίσεως.
διακωλύω.
For this NT ἅπ. εἰρ. (Mt 312) cf. the long land-survey
P Tebt I. 7258 (p.c. 114-3) β[ο]υλομένων ποτίσαι εἰς
φύλλον διακωλυθῆναι ὑπὸ τῶν ἐγ Βερενικίδος [Θε]σμοφ[ό-
pov γ]εωργῶν, and the editors’ restoratioa in 20. 61 (ῤ)355
(B.C. 118-7). See also Sy/Z 92981 (ii/B.c.) νόμοις γὰρ
ἱεροῖς καὶ ἀραῖς καὶ ἐπιτίμοις ἄνωθεν διεκεκώλυτο ἵνα
μηθεὶς ἐν τῷ ἱερῶι τοῦ Διὸς τοῦ Δικταίου μήτε ἐννέμηι κτλ.
διαλαλέω.
The corresponding subst. may be illustrated from the late
P Lond 77 (viii/A.p.) (=I. p. 231 ff.), the last will and
testament of Abraham, bishop of Hermonthis. The docu-
ment is written in Greek, of which language the testator,
though a bishop, is ignorant, but he declares his accord
with its contents —® ἑρμηνευθέντα por διὰ τῆς Αἰγυπτια-
κῆς διαλαλείας, ‘which have been interpreted to me in
the Egyptian tongue.” ‘Ihe verb survives in MGr =
“announce.”
διαλέγομαι.
P Oxy X. 1349 (iv)A.D.) ἐπειδὴ ἐξῆλθα ἀπὸ σοῦ ἐχθὲς μὴ
διαλεχθείς σοι περὶ τῆς κυθίδος (ἡ. ε. κυθρ. -- χυτρ.). VP
Petr 1ΠΠ. 43 (3)!® (B.c. 240) ἔτι δὲ [οὐ]κ ἀγνοεῖς ὡς σοὶ
διελέγην περὶ τοῦ ση[σ]άμου, ‘you know how I conversed
with you about the sesame” (Edd.). BGU IV. 10804
(2 ili/a.D.) καθὼς οὖν 6 ἀδελφός σου ᾿Αμμωνᾶς διείλεκταί
μοι περὶ ὑμῶν καὶ τῶν ὑμῶν πραγμάτων. P Flor II. 132%
(A.D. 257) τοῖς κωμάρχαις τῆς Tavpetvou διελέχθην περὶ τοῦ
υἱοῦ τοῦ ὀνηλάτου. These instances will suffice to show
that διαλέγεσθαι has in the vernacular the use seen in
Mk οὗ, Elsewhere in the NT, as Bp E. L. Hicks points
out in Ολ᾽ 1. p. 45, “*it always is used of addressing, preach-
ing, lecturing,” a use which he shows to be predominant in
inscriptions.
διαλείπω.
For διαλείπω with the participle, as Lk 7%, οἱ. P Par
27% (1i/B.C.) καθότι οὐ διαλείπεις ἡμῶν ἀντιλαμβανόμενος
(same formula in Ρ Leid 1135), P Tor I. 14-38 (Β.6. 116)
ἐκκλίνοντες οὐ διαλείπουσιν, P Oxy 11. 28116 (complaint
against a husband—a.p. 20-50) od διέλειπεν κακουχῶν pe.
47 Ὁ Ὁ (A.D. 139), P Giss
380% 15 (a. pb. 203-4).
Other examples are BGU III.
I. 144, 858 (ii/a.p.), P Flor III.
διάλεκτος.
». . ἰδίᾳ διαλέκτῳ ἀσπάζεταί σε, λέγων κτλ.- the speaker
is apparently a being with a dog’s head, who would naturally
use a special dialect. Thumb, Gr. Déa/. p. 22f., has an
important discussion of the precise differentia of διάλεκτος,
διαλιμπαιω
ἢ in general
which from “ Redeweise ’’ came to be “ Sprache’
(as Ac 225), and was finally specialized to ‘lokale Sprach-
eigentiimlichkeit ἡ: see his quotations.
διαλιμπάνω
(as in Ac 8533 D* and syrh!™g) can be well supported from
vernacular sources for other compounds. See Mayser G7.
pp. 402, 465, Blass-Debrunner, Gr. p. 59,.also Thackeray
Gr. 1. p. 227, and below under ὑπολιμπάνω.
a δὲ
διαλλάσσω.
With Mt 574 may be compared BGU IIT. 84610 (ii/a.p.)
(= Selections, p. 94) παρακα[λ]ῶ σαι, μήτηρ, ὃ [ι]αλάγητί
pot, and P Giss I. 17}3 (time of Hadrian) ὥστε διαλλάγηθι
ἡμεῖν. Belonging perhaps to the same period as this last
is the fragmentary letter in P Par p. 422, 4 ἥως 6 θεῖος (?)
σοὶ διαλλαγῇ. For the see
BGU IT. 6654-1 (ii/a.p.). The verb is found = ‘‘ change,”
“exchange,” OG/S 484?° (ii/A.D.) τοῖς τὸ δηνάριον διαλ-
λάσσειν βου[λ]ομένοι[ς. Note also the middle in Ache!
root 14 (Thera, ¢. B.C. 200), where it is forbidden to sell
. the μουσεῖον or its precinct or appurtenances, μήτε κατα-
θέμεν, μήτε διαλλάξασθαι, μήτε ἐξαλλοτριῶσαι τρόπωι
μηθενί.
subst. = “" reconciliation,”
διαλογίζομαι.
Yhe verb and its derivative noun are conspicuous in
Egyptian documents to describe the conventus, the judicial
“circuit”? of the Praefect. The subject has been exhaustively
treated by Wilcken, Archiv iv. p. 368 ff. His researches
are now supplemented and in one important respect modified
by a new document, P Ryl 11. 74 (A.D. 133-5), the intro-
duction to which gives a sufficient account of the matter.
Hunt shows there that the main object of the Praefect’s
proposed journey south ‘‘ was judicial, i.e. that he had
meant to hold a convents somewhere in southern Egypt.”
Thebes becomes thus, according to the new evidence, a
probable assize town, visited not annually, but as business
demanded. For the verb in this sense cf. P Ryl Z.c.8 vuvel
δὲ διαλογίζζομαι τὴν Θηβαΐδ]α καὶ τοὺς “Ε'πτὰ νομοὺς κατὰ
τὴν [συνήθειαν, P Oxy III. 48424 (a.p. 138) ὅπου ἐὰν ὁ
κράτιστος ἡγεμὼν Αὐίδιος Ἡλιόδωροςἐέ π᾿ ἀγαθῷ τὸν νομὸν
διαλογίζηται ἢ δικαιοδοτῇ, ‘‘ wherever his highness the
praefect Avidius Heliodorus holds his auspicious court for
the nome or administers justice” (Edd.). (Cf. ὅπον ἐὰν τὸν
τοῦ νομοῦ διαλογισμὸν [ἢ] δικαιοδοσίαν ποιήσῃ, P Lond
358" (¢. A.D. 150) (ΞΞ 11. p. 172).) Similarly P Oxy IV.
7098 (c.
districts judicially visited in the accus. In Vettius Valens
p- 245°° ἐκ τούτων Set διαλογίζεσθαι τὰς δὲ (omit) αἱρέσεις
the verb is apparently transitive, with the meaning ‘‘dis-
cuss,” which is not far from the legal sense described. No
instance of the verb in this sense can be quoted from the
NT, where the reference is always to “" inward deliberation
or questioning,” but see s.v. διαλογισμός.
διαλογισμός.
The judicial reference of this word (see ς. Ὁ. διαλογίζομαι)
might perhaps be directly recognized in Jas 24, ‘judges who
give corrupt decisions.” It adds point to such NT passages
as Phil 2 χωρὶς γογγυσμῶν καὶ διαλογισμῶν, 1 Tim 2°
A.D. 50), where again the verb takes names of
151
διαλίω
Χωρὶς ὀργῆς καὶ διαλογισμῶν, where the thought of outward
So BGU I. το: 18
(i/A.D.) TO διεληλυθότι διαλογισμῷ ἐδικάσατο, 1’. 226%
(A.D. 99) ὅταν ὁ κράτιστος ἡγεμὼν Πομπήιος Πλάντας τὸν
τοῦ νομοῦ διαλογισμὸν ποιῆται πρὸς τὸ τυχῖν με τῆς ἐπὸ
σοῦ βοηθείας, P Tebt I. 279° (B.c. 113) ἐπὶ τοῦ συσταθέντος
πρὸς σὲ διαλογισμοῦ, ‘at the inquiry institu’ed against you.”
Add the heading ὃ διαλογισμὸς of P Oxy II. 294 (A.p.
(= Sefecttons, Ὁ. 34) with reference to the hearing of a
particular case, and P Fay 66% 4(a.p. 185 or 217), where
we read of fines imposed as the result of an official inquiry
—im(ép) ἐπιτί(μου) διαλογίισμοῦ) : also P Oxy IV. 72612
(A.D. 135), 26. VII. 1032*4 (A.D. 162), P Tebt II. 4072
(Ὁ A.D. 199), etc. In P Leid Bi 38 (B.c. 164) the Twins at
the Serapeum in Memphis make petition to Philomeior for
disputing and discussion is uppermost.
22)
maintenance ὡς γ]ραπτόν ἐστιν ἐν τοῖς ἀρχαίοις διαλογισμοῖς,
where the noun presumably represents the ‘* original de-
cisions” or ‘‘agreements’? made when they took office.
In P Par 62!" 38 (ii/B.c.) ὁ δὲ διαλογισμὸς τῆς ἐγλήψεως
συσταθήσεται πρὸς αὐτοὺς κατὰ μῆνα, ἐκ τῶν πιπτόντων
ἐπὶ τὴν τράπεζαν, the word=‘‘rationum relatio, deposi-
tio”’: see Witkowski’s note, Zf/.2 p. 52. Similarly in
P Rev L 17}7 τῶν δὲ διαλογισμῶν οὖς ἂϊν ποιή]σηται
© οἱκονόϊμ]ος πρὸς τίο]ὺς τὰς ὠνὰς ἔχοντας πάντων
ἀντίγραφα ἑκάστω[1] τῶν κοινων[ῶ]ϊν παραχρῆμα δότω
σφραγισάμενος αὐτός : see Mayser’s list of reff., Gr. p. 437.
We have no citations for the meaning ‘‘ thought,” ‘‘ cogita-
tion,” common in LXX and NT, nor for "" dispute,” though
this lies near to the idea of argumentin court. But the former
is not “ peculiar to Biblical Greek,” as is implied by Hatch
Essays, p. 7f.: ch φροντίδες καὶ διαλογισμοί in [Plato]
A.xiochus (p. 3674) and other citations in LS.
διαλύω.
Nearest to its one appearance in ΝΤ-- -Ας 5%, of the dis-
persal of a horde of rebels—is the use in BGU III. τοι 212
(0 B.c. 170) ἵνα οὖν ph συμβῆι διαλυθῆναι αὐτά (--. τὰ
πρόβατα). Cf. also Michel 1oo1%il® (c, B.c. 200) where it
is forbidden to make any proposal ὡς δεείσῃ διαλῦσαι τὸ
κοινὸν el Tas θυσίας Tas Tpoyeypappevas, “to break up the
society or (intermit) the aforementioned sacrifices ’—there is
a slight zeugma. Still parallel to @sso/vo is the frequent use
in the Paris papyri in connexion with Ausés—12"8 (B.C. 157
ὅπως μὴ ὑπὸ τῆς λιμοῦ δι[αλύ]ω : here note the intransitive
use, as in P Leid E® (1||8.6.} ἡμεῖς δ᾽ ἐν τῷ ἱερῷ μεταξὺ δια-
λύωμεν καὶ τῷ λειμῷ κινδυνεύομεν τὸ ἱερὸν ἐγλιπεῖν ---Ξε 6
Proleg. p. 159. So P Par 225} (ii/B.c.) ὥστ᾽ ἂν κινδυνεύειν
τῷ λιμῷ διαλυθῆναι, 569 (petition of the Serapeum Twins—
B.C. 163-2) (= Select ons, p. 14) ὡς Av ὑπὸ τῆς λιμοῦ δια-
Avopevat, and 3878 (B.c. 162) Kal μὴ διαλύωμαι TO λιμῷ.
Another kindred use is that in P Strass I. 201 (iii/A-p.)
ἔδοξεν ἡμᾶς δίκας μηκέτι λέγειν, ἀλλὰ φιλίᾳ μᾶλλον τὰς
. ¢. 15 letters . . ] στάσεις διαλύσασθαι. Not far away
is P Hib I. 96° (B.c. 259) ὁμολογοῦσιν διαλελύσθαι πρὸς
ἀλλήλους πάντα τὰ ἐγκλήματα, “‘settled all the claims”
(Edd.). Διάλυσις is similarly used with reference to
debts, P Oxy I. 10429 (a.p. 96), 7%. VII. 1034 introd. (ii/A.D.).
In P Hamb 1. 255 (B.c. 238) αὐτοὺς διαλῦσαι, δ. = ““τε-
concile.” So P Magd 4213 (B.c. 222) μά(λιστα) διάλυσον
αὐτούς * εἰ δὲ μ[ήη], ἀπό( στειλονὶ ὅπως ἐπὶ τῶν λαί(οκριτῶν)
δι(ακριθῶσιν)--ἰἶ is the endorsement of the king upon a
διαμαρτύρομαι 1
solvitur (nomen) Hebraice” (Ed.), it is used apparently to
denote the resolution of the patriarchs’ names into magical
combinations of letters.
διαμαρτύρομαι.
Nageli, p. 24, gives this among Ionic words in the Kovwn,
on the strength of its meaning eseugen, versichern, in Attic,
but evmahnen in the Hellenistic of Paul. But ‘solemn and
emphatic utterance” seems to be the note of NT use through-
out ; and this is not far from the sufficiently Attic Demosthe-
nes, as Callicles 4 (p. 1273) οὐδ᾽ ἀπηγόρευσεν οὐδὲ διεμαρτύ-
paro, ‘he neither forbad it nor formally protested ” (Sandys
& Paley—see their note). The verb occurs in P Petr II. 2
the former it seems to have acc. pers. See Milligan’s note,
Thess. p. 51. From a much later period we may quote
BGU III. 8367 (time of Justinian) διεμαρτύραντο δὲ ἡμᾶς
ἐγγράφως διὰ τοῦ λογ]ιωτάτου ἐκδίκου κτλ. For the subst.
διαμαρτυρία, see P Lond 4837? (A.D. 616) (= II. p. 328),
BGU 11. 669 werso4 (Byz.).
διαμένω.
P Tebt I. 274° (8.6. 113) ἐν τῆι αὐτῆι ταλαιπωρίαι διαμέ-
νεις οὐδαμῶς τὰ κατὰ τὸ δέον (pap. δειον) κεχειρισμένα
διωρθωμένος, © you still continue in the same miserable course
with no improvement whatever in your improper procedure”
(Edd.), P Oxy IT. 237% 40 (4p. 186) ἵνα] 8 [ο]ῦν β[εβ]ᾳία
τε kal els ἅπαν διαμένῃ τῶν διαστρωμάτων ἡ χρῆσεις, ‘in
order that the use of the abstracts may become secure and
permanent” (Edd.), P Fay 135! (iv/A.p.) σπούδασον πληρῶ-
σαι ἵνα ἡ φιλία διαμίνῃ per ἀλλήλων, “ make haste to pay,
in order that we may remain on good terms with each
other” (Edd.), and from the inscrr. Syll 1948! (B.c. 286-5)
διὰ τοῦ ἔμπροσθεν χρ]όνου διαμεμενηκότας αὐτῶι, 724. 520°
(B.C. 281-0) διέμει[ναν] πάντες εὐτακτ[οῦντες καὶ πε]ιθόμε-
νοι τοῖς τε νόμο[ις κα]ὶ τῶι κοσμητείϊ.
may cite the common formula of a vow for the Emperor's
For the subst. we
salvation, as BGU 11. 362i 12 (a.p. 215) ὑπὲρ σωτηριῶν
καὶ αἰω[νίου] διαμο[νῆ]ς τοῦ κυρίου ἡμῶν Αὐτοκράτορος]
Σεουήίρου ᾿ΑἸντωνίνου, and a corresponding inscr. from
Saghir, the religious centre of the Imperial estates near
Pisidian Antioch—tmép τῆς ἸΚυ]ρίων τύχης καὶ [νίκης Kal
αἰωνίου διαμονῆς καὶ τοῦ σύνπαντος αὐτοῦ οἴκου σωτηρίας
ἀνέστησαν ᾿Ξένοι Τεκμορεῖοι Τύχην χάλκεον, “for the
fortune and victory and eternal continuance of our Lords
and the salvation of his whole household the (association of
coloni called) ‘ Guest-friends of the Symbol’ dedicated a
bronze (statue of) Fortune ἢ (Ramsay Studies in the Eastern
Koman Provinces, p. f., and Necent Discovery, p. 193 f.).
222
255
διαμερίζω.
For διαμερίζω εἰς, as Lk 2217, cf. P Lond 9823 (iv/A.D.)
(= IIL. p. 242) διεμερίσα[μεν eis ἑαυτούς.
διανέμω.
OCIS 383 (middle of i/B.c.) τοῖς δὲ λοιποῖς χάριν
ἐμὴν εἰς ἐλευθέραν ἡδονὴν διανέμων, 2d. 493° (ii/A.p.) δια-
} ὶ A Pe aae "
νέμειν τοῖς πολείταις. . . ἐκ τῶν δημοσίων τ[ῶν εἰς θυσίας
διαπλέω
κτλ., and for the subst. 22. 33518? (ii/i B.c.). The verb is
restored in CP Herm 8ii-® καὶ ταῦτα πάν[τα ποιήσαντες
διενείμαντο τὸ ἀργύριον.
διάνοια.
ὃ
P Petr II. 13 {π0}13 (x.c. 258-3) τοῦτο ε ἔχε (/. τοῦτο
δὲ ἔχε) τῆι δια[νοία]. ὅτι οὐθέν σοι μὴ γενηθῆι λυπηρόν
“keep this in mind, that you will never be allowed to have
anything to distress you.” Sy// 30048 (B.c. 170) γράμματα
ἀποστεῖλαι ἔδοξεν, ὅπως περὶ τούτου τῆι διζ[αν]οίαι προσέ-
xm: Viereck (SG Ρ. 15) re-translates this Z:d/eras dare cen-
suerunt ut de ea re animadverteret. Διάνοια is accordingly
a fair equivalent to the Latin azémus. The word is found
on the Rosetta Stone, OG/S go* (B.C. 196) βωμοὺς ἱδρύσατο
τά τε προσδεόμενα ἐπισκευῆς προσδιωρθώσατο ἔχων θεοῦ
εὐεργετικοῦ ἐν τοῖς ἀνήκου[σιν εἰς τὸ] θεῖον διάνοιαν. Δη-
other interesting inscription shows a curious contact with the
LXX. Sy/Z 891 (ii/A.D.) mostly consists of curses on any
one who may disturb the grave on which they are inscribed.
Opening hopefully with ἐπικατάρατος ἔστω, they go on with
a quotation of Deut 28” πατάξαι to ἀνεμοφθορίᾳ, followed
by ver. 28 παραπληξίᾳ to διανοίας, The inscr. proves to
have been ordered for a pagan, but composed by a proselyte
to Judaism. The noun figures in other imprevatory litera-
ture. So Wiinsch 4/ 1° (i/ii a.p.) ἀναθεματίζομεν σῶμα,
πνεῦμα, ψ[υ]χήν, [δι]άνοιαν, φρόνησιν, αἴσθησιν, ἵοήν,
[καρδ᾽)ίαν λόγοις “Εἰκατικίοις ὁρκίσμ[ασί] τε ἀβραικοῖς (7. ε.
Hebrew”), 26. 455 (iii/a.p.) ὁρκίζω σε τὸν θεὸν τὸν [τ]ὴν
δι[ά]νοιαν παντὶ ἀνθρώπῳ χαρισάμενον, 0. "5 βασάνισον
αὐτῶν τὴν διάνοιαν τὰς φρένας τὴν αἴσθησιν ἵνα μὴ νοῶσιν
τί π[ο]ιῶσιν.
For the neutral sense of διάνοια (as Col 131) we may cite
Epict. ili, 22, 20 νῦν ἐμοὶ ὕλη ἐστὶν ἡ ἐμὴ διάνοια, ὡς τῷ
τέκτονι τὰ ξύλα, ὡς τῷ σκυτεῖ τὰ δέρματα. The subst. is
very common in Aristeas, and the verb occurs ter, e. g. 56
σεμνῶς ἅπαντα διανοούμενος.
διανυκτερεύω.
A new literary reference for this NT ἅπ. eip. (Lk 613)
may be cited from the Greek original of the history of the
Trojan War assigned to Dictys Cretensis, P Tebt II. 26873
(early i1i/A.D.) Stavurepevo[a]s after a lacuna, followed by
τὰς πάσας ἡμέρας again with a lacuna.
διανύω.
For 8. with the accus., as in Ac 217, cr, Vettius Valens
pp- 8157, 1094, 330° πόνους διήνυσα. In 7d. p. 5817 the verb
is intransitive = zzvere. The simplex appears in CP Herm
119 verso¥l4 (A.D. 260-8) πάντα ἡμῖν κατ᾽ εὐχὴν ἤνυσται :
the passage does not strongly taste of vernacular.
διαπεράω.
P Flor II. 247° (A.D. 256) ἔστ᾽ ἂν διαπεράσῃ τὸ Χθώ.
P Leid W-24 (ii/iii A.D.) διαπεράσεις τὸ πέρα.
διαπλέω.
Montgomery (Ζα VIII. ix. p. 357) translates διαπλεύ-
σαντες in Ac 27° “having run across the gulf” between
Cilicia and Pamphylia, and notes that the verb ‘* probably
implies that at this point a favourable shift of wind enabled
διαπόνεω
them to make a straight course across a stretch of open water
(πέλαγος) instead of hugging the shores of the bight.” The
verb occurs with the same object in KazbeZ 64218 (iii/iv A.D.)
kal πέλαγος Siéme[v]oe : see also LS.
διαπόνεω.
For 6., as in Ac 42, 1615: cx. P Oxy IV. 743. (B.c. 2)
ἐγὼ ὅλος διαπον[ο]ῦμαι, ‘‘I am quite upset’ (Edd.). For
the verb in its more ordinary sense of ‘‘ work laboriously,”
see Arist. 92 πάντες yap αὐτοκελεύστως διαπονοῦσι πολλῆς
γινομένης κακοπαθείας.
διαπορεύομαι.
Aristeas 322 concludes his letter by assuring Polycrates
that if he discovers anything else worthy of narration he will
set it forth—tva διαπορευόμενος αὐτὰ κομίζῃ Tod βουλήματος
τὸ κάλλιστον ἔπαθλον, ‘in order that in the perusal thereof
thou mayst win the fairest reward for thy zealous desire”
(Thackeray). BGU IV. 1116" (p.c. 13) τοῦ δι[απΊ]ορευ-
opévov μηνός, and so 11365΄ c. B.C. 11), “the month now
current.” P Leid W819) (ii/iii
Αἰῶνος, 6 μόνος κι αὶ) ὑπερέχων, ἀθηώρητος διαπορεύεται τὸν
τόπον.
διαπραγματεύομαι.
With the perfective compound διεπραγματεύσαντο in Lk
19!5 = ‘gained by trading ” (see roles. p. 118) cf. the use
of συμπραγματεύομαι in Sy// 24117 (ii/B.c.) ἔδωκε δὲ καὶ
ἐπιστολὰς τοῖς πρεσβευταῖς els TloAvpyva πρὸς τοὺς φίλους,
ὅπως συνπραγματεύωνται μετ᾽ αὐτῶν περὶ τῶν συνφερόντων,
76. 245° (second half iii/B.c.) τοῖς ἀποσταλεῖσι σιτώναις ὑπὸ
τῆς πόλεως εἰς Δῆλον συνεπραγματεύθη πάντα προθύμως.
διαπρίω.
The literal sense of this word is seen in Sy// 58.150, 804
(B.c. 329-8), Michel 5941% (B.C. 279) ξύλον διαπρίσαντι
Θεοδήμωι. For the subst. cf. the Delphic inscr. in BCH
xxvi. p. 928 ξύλων [MJaxcSov[uxadv peloddpay διαπρίωστιος :
Herwerden compares διαπρίωτος in Hippocrates.
διαρπάζω.
P Lond 35 (B.c. 161) (=I. p. 25) ὁ δὲ βασιλεὺς ἀπο-
ϑέδοίκε τ]ὴν σύνταξειν διαρπάζεται δὲ ὑπὸ τῶν προίεστη -
κότων τῶν ἱερῶν. Cagzat LV. το20}" (c. B.C. 85) διαρπα-
σάν[των] δὲ καὶ τὰ [σκεύη τῶν σ]ωμάτ[ων (-- slaves) καὶὶ
τῶν ἐν τῶι χωρίωι [καὶ] τοῖς περι[κειμέν]οις τόποις. For
the subst., Sy// 25910 (B.c. 279) ἐπὶ διαρπαγᾶι τῶ[ν told
[θ]εοῦ χρημάτων.
διαροήγνυμι.
P Lips I. 37} (A.D. 389) τὴν ἐπικιμένην αὐτοῦ ἐσθῆτα
διαρ[ή]ξαντες ἀφ εἰλαντίο.
διασαφέω.
For this verb, common in the earlier papyri, we may cite
P Eleph 18% (8.c. 223-22) κ[α]λῶς ποιήσεις διασαφήσας
ὑμῖν, ὅπως ἐπιτελέσωμεν κτλ., P Lond 42° (B.c. 168)
(=I. p. 30, Se/ections, p. 9) ἐπιστολὴν. . ἐν ἧι διεσάφεις
εἶναι ἐν κατοχῆι ἐν τῶι Σαραπιείωι, P Par 42! (B.c. 156)
διασπάω
διασάφησόν μοι, 7. 45° (B.C. 153) & efor] οὐ δεδύνημαι
διασαφῆσαι διὰ τοῦ ἐπιστολίου, P Grenf II. 33! (B.C. 100)
περὶ Tod διασαφουμένου μέρους γῆς, and from the inserip-
tions Sy// 790°? (i/B.c.) ἐν τῶι ψηφίσματι διασαφεῖται τῶι
κεκ[υἱρωμένων περὶ τοῦ [μαν]τείου ἐφ᾽ ἱερέως Kplvwvos.
If we may judge from the contrast between papyri B.C.
and A.pD., the verb went out of common vernacular use
during the NT period, which would account for the curious
fact that only one NT writer (Mt) uses it at all.
however five times in Vettius Valens.
It occurs
διασείω.
P Tebt I. 4119 (¢. B.c. 119) ἑτέρων γυναικῶν διασείειν
gives us an early example of the Hellenistic use = ‘‘ extort.”
It takes the (ablative) genitive here, if the cases of a very
muddled scribe are to be regarded as deliberate: in Lk 315
and many other places it has the accusative, e.g. P Par
1557 (B.C, 120) χάριν τοῦ διασεῖσαι αὐτοὺς kal εἰς βλάβας
περιστῆσαι. With the Lukan passage, cf. P Oxy II. 240°
(A.D. 37) where we have an oath by a κωμογραμματεύς that
he knows of no villager διασεσεισμέζνωι]... ὑπὸ...
στρατιώτου. This unknown soldier might have come almost
fresh from the Baptist’s exhortation! For the same com-
bination of verbs as in Lk Δ c., see P Tebt I. 4376 (B.c.
118) συκοφαντηθῶμεν διασεισμένῳν (/. διασεσεισμένοι 2),
“be subject to false accusations and extortions.” Other
examples of the verb are P Oxy II. 284° (c. A.D. 50)
διασείσθην ὑπὸ ᾿Απολλοφάνους, 20. 28515 (c. A.D. 50)
διέσισέν με ἄλλας δραχμὰς τέσσαρας, both referring to
extortions by the same tax-collector: cf. also the editor’s
note to P Giss I. 6110 (a.p. 119), where a number of
references are collected, and P Leid G!° σκυλλόμεν]ος δὲ
kal [δια]σειόμενος παρ᾽ ἕκαστον, where the editor regards
σκύλλω as the wider term—‘‘de omni vexetzone universe,’
while those are said διασείειν ‘qui mznzs, alzave ratione
tilicite alicui pecuniam vel simile quid ex/orguent.” A rather
more general meaning is suggested by P Tor. 1. 1 ‘ils
(B.C. 116) (= Chrest. 11. p. 38) ὑπολαμβάνοντα εὐχερῶς
διασείσειν τοὺς ἀντιδίκους, ‘confisum se facile concus-
surum adversarios,” as Peyron renders; but τς browbeat,
intimidate ’’ seems more appropriate than © blackmail.”
The combination of Lk 34
P Yor 1. 1%! (8.6, 116) ἐπὶ τῆι πάσηι συκοφαντίαι καὶ
διασεισμῶι, P Tebt I. 435 (8.6. 118) συκοφαντίας τε καὶ
διασισμοῦ χάριν, ‘for the sake of calumny and extortion ”
(Edu.). A form διάσεισις occurs in 7). 41°°(c. B.C. 119)
πρὸς τῆ[ι] διασείσει.
is repeated with nouns in
διασκορπίζω.
BGU IV. 1049? (a deed of sale—iv/A.D.) ἐν ᾧ vy[t]Kes
(4 φοίνικες) διεσκορπισμένοι κτλ. The verb is f yund with
reference to the broken bread of the Eucharist in Didache Of:
ὥσπερ ἣν τοῦτο κλάσμα διεσκορπισμένον ἐπάνω τῶν ὀρέων
καὶ συναχθὲν ἐγένετο ἕν, οὕτω συναχθήτω σου ἡ ἐκκλησία
κτλ. The subst. is found P Tebt I. 2455 (B.c. 117) ὑπὸ
διασκορπισμὸν τὰ τῆς φορολογίας ἀγάγωσιν, “they might
produce the dispersal of this revenue” (Edd.).
διασπάω. ᾽
Syil 510}1 (ii/B.c.) οἱ δὲ λαχόντες διαιρεΐτωσαν καθ ods
ἂν ἕκαστοι τόπους λάχωσιν μὴ διασπῶντες μήτε τὰ τοῦ
διασπείρω
τοκιστοῦ μέρη μήτε τὰ τοῦ γεωργοῦ, ἀλλὰ τὰ μέρη τέμνον-
τες συνεχῆ ἀλλήλοις.
διασπείρω.
The verb is found in a list ef persons subject to the
poll-tax, P Lond 2597 (Roman) (=TII. p. 38) διεσπαρμένα
διὰ τῶν τοῦ Cy (ἔτους) ἐνκεφαλαιω(μάτων). We have no
citations for the noun διασπορά, but it occurs in Plutarch.
διαστέλλω.
The verb is common = ‘enjoin, give instructions to,”
P Hal 1. 7° (B.c. 232) ΠΊ]τολεμαίωι δὲ διά[σήτειλαι,
εἴπερ μὴ τὸν βυβλιαφόρον καὶ τὸν ἔφοδον ἐκπέπει[κα]ς,
δε ρῖνα instructions to Ptolemaeus, in case you have not per-
suaded the letter-carrier and the post-controller,” P Par
2655 (B.C. 163-2) (= Selections, p. 16) ἡμῶν δὲ τοῖς δέουσι
θλιβομένων καὶ ᾿Αχομάρρῃ μὲν τῷ ἐπιστάτῃ τοῦ ἱεροῦ
πλεονάκι διεστάλμεθα ἀποδιδόναι ἡμῖν, “᾿
᾿ς σ᾽
e. g.
when
being crushed by our wants, we often made representations
we were
even to Achomarres the supervisor of the temple to give
us (our rights),” 26. 634-19 (B.c, 165) διεστάλμεθα τοῖς
ἄλλοις ἐπιμεληταῖς Kal ὑποδιοικηταῖς ταὐτά, etc. In P
Rein 7*°(?B.c. 141) διασταλέντος, ‘it having been ordered ”
in the contract (ovpBodaler), is followed by the acc. and
the infin. : in the NT we have the equivalent ἵνα construc-
tion. P Lond 4417 (n.c. 161) (=I. p. 34) καὶ τὴν μὲν
θύραν τοῦ ἱεροῦ προφθάσαντός μου Kal κλείσαντος, μετὰ
κραυγῆς τε διαστελλομένου μεθ᾿ ἡσυχίας ἀναλύειν οὐδ᾽ ὡς
ἀπεχώρουν, “1 shouted to them to go away quietly.” The
same petitioner uses the active in 26. 4559 (p. 36) a year
later, ὅπως ἀνακαλεσάμενος τοὺς προειρημένους διαστείλῃ
ταύτοις μηκέτι εἰσβιάζεσθαι εἰς κτλ. We might further
quote P Ryl If. 1131} (a.p. 133), where διέστειλαντό μοι
is rendered ‘‘served a summons upon me”’ (Edd.). Quite
distinct is the meaning in P Amh 11. 408 (ii/B.c.), showing
how the best land in a glebe had been ‘‘ separated” by a
Greek for the use of some compatriots—8verradpévas ἀπὸ
τῆς γῆς Tas κρατίστας (ἀρούρας) κα Kal μεμισθωμένας
τισὶ τῶν ᾿Εἰλλήνων : this agrees with the use of the noun
διαστολή in the NT, see s.v. Cf.
ἡμεῖς δ᾽ ἀπὸ τούτων διεστάλμεθα, where Thackeray (Z7azs/.
1. 32) remarks that διαστέλλειν ‘seems here to combine
the two senses of ‘to distinguish’ and ‘to command,’ with
a reference to Ley τοῦ, 1147,”
also Aristeas 152
Finally we find διαστέλλειν
almost a erm. ¢ech. in orders for payment in kind, P Oxy
I. 885 (A.D. 179) διαστείλατε ἀφ᾽ ὧν ἔχετε τῶν γυμνασιάρχων
ἐνθέμα[τι] πυροῦ γενήματος τ[ο]ῦ δ[ι7ε[λ]Ίθόν[ τ]ος 18 ἔτους
ἀρτάβας ἑξήκοντα, ‘pay from the past 19 year’s store of
wheat belonging to the gymnasiarchs and deposited with
you sixty artabae” (Edd.), so 74. III. 516% (a.1. 160),
P Lips I. 112" (A.D. 123), 113% (A.D. 127 or 128) etc.
διάστειλον ἐκ τοῦ ἐμοῦ θέματος εἰς ὄνομ(α) Λουκιλλᾶτος.
διάστημα.
The word is found in the astronomical papyrus P Par 181
(ii/B.C.) ὃ τῶν ἐπιτολῶν Kal δυσμῶν χρόνος ἔνεστιν ἐν
τῷ τῆς ἱμέρας καὶ νυκτὸς διαστήματι, cf. 455, “51. See also
P Oxy VI. φιϑύ.15 (a land survey—ii/A.D.) ἀνὰ μί(έσον)
154
|
|
|
(
dace ζω
οὔσης διώρυχο(ς) καὶ ἱκανοῦ διαστήματ(ος), P Giss I.
gol) (edict of Caracalla) μετὰ τ[ὸ] π[λ]ηρῳθῆναι τὸ τοῦ
χρ[ό]νου διάστημα, P Ryl II. 207 (a) 2%! (ii/a.p.) μετὰ διά-
στεμα, of space: on the shortening of ἢ to εν irrespective of
etymology (which would have produced a) see Pro/eg. p. 46.
διαστολή.
Weare unable to illustrate the NT use of this word (cf.
also Exod 859) = ‘‘distinction,” ‘difference’ (see under
διαστέλλω), but the subst., like the verb, can be freely quoted
in the sense of ‘* injunction,” ‘‘ notification,” “memorandum.”
P Tebt I. 24 (B.c. 117) ἀκολούθως ταῖς δεδομέναι (/.—ais)
δι α[ὐ]τῶν διαστολᾶς (/.—ais), ‘in accordance with the
memoranda given by them” (Edd.), 2d. 341% (c. B.C. 100)
γράφω σοι δὲ διαστολὰς αὐτοῖς δοῦναι, “1 am therefore
writing to you to give their instructions’ (Edd.), P Oxy
IV. 743° (6.6. 2) διαστολὰς δεδώκειν, ‘‘Araecepe”’ (Wit-
kowski #, p. 130), 24. I. 68% (A.D. 131) dpkoupévov pov τῇδε
τῇ διαστολῇ ὡς καθήκει, “‘since I am ready to abide by
the present memorandum, as is right (Ὁ) (Edd.). Cf. also
the corresponding use of τὸ διαστολικόν of an official ‘* noti-
fication” or ‘‘ writ,” in this last papyrus ἢ, οὐ saefe. The
noun, like διαστέλλω, is also frequent with reference to
payments, e.g. P Tebt II. 363! (early ii/A.p.) διαστολῆς
μετρήματος TeBtivews, ‘statement of a payment in kind at
Tebtunis,” 2d. 395?” (A.D. 150) ἀντί[γρα(φον)}] διαστολ(ῆς 2),
with reference to the copy of a banker's receipt: cf. the use
of the rare word διαστολεύς in P Rein 53° (iii/iv A.p.). See
also Wilcken Os¢r i, p. 638.
διαστρέφω.
For the use of 8. in Phil 215 Lightfoot cites Epict. iii. 6. 8
οἱ μὴ παντάπασι διεστραμμένοι τῶν ἀνθρώπων (cf. i. 29. 3).
Kennedy (2. 7᾽ αὐ. 1.) aptly compares the Scotch expression
“*thrawn,” ‘‘ having a twist” in the inner nature. he
subst. occurs in the vi/A.D. P Oxy VIII. 1165° where one
advocate writes to another expostulating—81a τοὺς γεωργούς
μου τοὺς ἐν τῷ ᾿Αμούλῃ ἐν τοιαύτῃ διαστροφῇ γενέσθαι,
*“because my cultivators at Amoules have been put to such
straits” (Ed.).
διασώζω.
P Lille I. 1728 (iii/B.c.) ἀἸπόστιλον. αὐτῶι τινά, ἵνα
διασωθῇ ὁ σῖτος ὁ παρ᾽ ὑμᾶς, P Vat A® (B.C. 168) (= Wit-
kowski®, p. 65) κομισάμενος τὴν παρὰ σοῦ ἐπιστολήν, ἐν ἧι
διεσάφεις διασεσῶσθαι ἐγ μεγάλων κινδύνων, P Par 294
(BC. 161-0) διασωθεὶς κατὰ τὸ δίκαιον ἐκ τῶν ἔξωθεν τόπων,
BGU 1. 332? (ii/iii A.D.) ἐχάρην κομισαμένη γράμματα, ὅτι
καλῶς διεσώθητε, 70. 34118 (ii/A.D.) (as restored in Preisigke
p. 40) ὅσοι μὲν τελέω]ς δ[ι]σσωθησόμενοι πρὸς τοὺς ἰδί[ους
κατέφυγον. See also the iv/A.p. Christian letter, P Oxy
VI. 9398 ἡμῖν ἵλεως ἐγένετο [kal ταῖς εὐϊχαῖς ἡμῶν ἐπένευσεν
διασώσας ἡμῖν [τὴν ἡμῶν] κυρίαν, “ Ile was gracious to us
and inclined His ear to our prayers by preserving for us
our mistress.” Add from inscrr. Sy// 490!® (i1i/B.c.) ἀλλ᾽
ὁμοίως περὶ πάντα[ς τὸ]ς πολί[τ]ας [σπουδ]άζων διέσωισε
πολλούς. In connexion with 1 Pet 32°, where it describes
Noah's being ‘‘safely brought into” the Ark, it is worth
noting that Josephus uses the verb about Noah, in c. Apion.
i. 130 περὶ τῆς λάρνακος, ἐν ἡ Naxos . . διεσώθη.
διαταγὴ
διαταγή.
Deis-mann (ZAZ, p. 86 ff.) has shown how completely
the new evidence sets aside the statement by Grimm (but
cf. Thayer, p. 694) that this is ‘‘ purely” a biblical and
ecclesiastical word used for the Greek διάταξις. Thus
P Oxy I. 928 (an order for a payment of wine—? A.D. 335)
᾿Αμεσύστῳ ἱπποιάτρῳ ἐκ διαταγί(ῆς) οἴνου κεράμιον ἕν νέον,
26, 915 (A.D. 362), and P Fay 1334 (iv/A.D.) ἀπέστειλα τὸν
οἰκ[ον]όμον ... ἵνα τὴν διαταγὴν τῆς τρύγης ποιήσηται,
ΚΕῚ have sent to you the steward to make arrangements
about the vintage’ (Edd.). From inserr. we may quote
Cagnat IV. 6617 (a.D. 85), where the διαταγή of T. Praxias
of Acmonia appears in his will ; 74. 7343, providing that no
one shall be buried in the tomb παρὰ γνώμην τοῦ “Potdov
ἢ διαταγήν, and similarly 26. 8409 εἴ τις παρὰ τὴν διαταγὴν
τὴν ἐμὴν ποιήσι, which the editor glosses as ‘‘ excerptum
testamenti, relati in tabularium civitatis.” For this special-
ized meaning of ‘‘testamentary disposition,” Deissmann,
LAE, p. 87, cites this last inscr. (from Hierapolis), and
refers to the Pauline use of ἐπιδιατάσσεσθαι in Gal 315.
For the difficult εἰς διαταγὰς ἀγγέλων in Ac 7°% Nestle
(Exp T xx. p. 93) cites the Heb. 1°23 or 9793, ‘‘ through the
hand” or ‘‘ hands” (2. e. the mediation) of angels, and com-
pares the LXX διὰ χειρὸς AavelS = Heb. TITY 2Y in
2 Chron. 2338 (Vg. ‘‘juxta déspost/ionem David”)—a view
confirmed, he adds, by the Syriac version which has 73
with the addition of NI7P15, ‘‘ the command.” ὶ
διάταγμα
was in Imperial times the technical term for an ‘‘ edict,”
see e.g. P Giss I. 4οἵϊ 8 (A.D. 212) where Caracalla refers to
the words προτέρου διατάγματος, in which his χάρις had
been displayed: cf. also P Oxy VIII. rroo* (A.D. 206),
1101} (A.)p. 367-70) of the edicts of Praefects, and numerous
exx. in OG/S, as 458° (c. B.C. 9) κατά te τὸ Παύλου
Φαβίου Μαξίμου τοῦ ἀνθυπάτου διάταγμα. The word is
used of a ‘‘testamentary disposition” in P Oxy X. 1282??
(A.D. 83) καθ᾽ ὃ ἔθετο ὁ ΤΤαποντῶς ὁπότε περιῆν διάταγμα,
“‘in accordance with the disposition made by Papontos in
his lifetime” (Edd.)—the constr. is mixed. Cf. BGU I.
140” (A.D. I19—so Mitteis Chres¢. II. p. 424) ἐξ ἐκείνου
τοῦ pé[plous τοῦ διατάγματος, and see above under διαταγή.
For διάταξις, which is not found in the NT but ten times
in the LXX, we may cité BGU I. 180° (ii/a.p.) παρὰ δὴ
ταύτην τὴν [δι]άτ[αἼξιν ἐϊ γὼ] ἐπηρεάσθην μ[ε]τὰ διετίαν τῆς
[ἀπο]λύσεως KTA., P Par 605. 18 (acts of Alexander Severus—
A.D. 233) at γὰρ θεῖαι διατάξεις, and similarly of Imperial
decrees in BGU IV. 1022° (Hadrian), P Flor III. 3827-30 αἱ
(A.D. 222-3), P Strass I. 2218 (iii/a.D.), etc.
διατάσσω.
The technical use of the verb in connexion with wills (see
above under διαταγή, διάταγμα) is seen in P Fay 9713 (Ap.
78) ἀργυρίου δραχμὰς εἴκοσι... αἵ εἰσιν δ[ι]αταγῖσαι
ἀϊπὸ] τοῦ τετελευτηκότος αὐτοῦ πία]τρός,ἨἮ ‘twenty
drachmae of silver, being the sum bequeathed by his
deceased father” (Edd.), so?2, P Oxy I. 753° (a.m. 129)
δηλῶ δὲ τὴν ἀδελφήν μου Διωγενίδαν διαταγεῖσαν διὰ τῆς
διαθήκης προικὸς δραχμὰς χειλίας κτλ. : 2. 1057 (A.D.
735
117-37) μὴ ἐξέσίτῳ ἐνχιρεῖν τοῖς ὑπ᾽ ἐμοῦ διατεταγμένοις,
διατίθημι
al. For the more general sense, cf. P Oxy IV. γ1835 (a.p.
180-92) κατὰ τὰ διατεταγμένα, ‘‘in accordance with the
decrees,” 24. VI. 89972 (A.D. 200) διετάσσετο γῆν βασιλικήν
τε kal δη[μοσ]ίαν, ‘‘ was appointed (to cultivate) Crown and
public land” (Edd.), P Tebt 11. 423° (early iii/a.p.) ἤδη
οὖν ὡς δι[εἸτάγη χωρησάτω, “50 now as was ordered let
| it go” (Edd.), P Flor 11. 127! (a.p. 256) ἐπεὶ καὶ τὰ
ὑπόλοιπα χω[ρ]ίδια ἐπιθεωρεῖν μέλλομεν καὶ τὰ παρὰ σοὶ
διατ[άξ]αι. In the curious Pergamene inscr., Cagnat ΤΥ.
504% διαταγεῖσα ἰδίη γνώμη, indicating ‘‘infra expressam
esse sententiam Nicodemi,” the subject is conditioned in its
phraseology by the necessity of making the letters of each
line add up to 1461 (Ed.).
διατελέω.
P Hib I. 355 (c. B.c. 250) διατελο[ῦ]μεν τοὺς φόρους
εὐτακτοῦντες εἰς τὸ ἱερὸν διὰ τὴν παρ᾽ ὑμῶν σκέϊπ]ην,
““we have long administered with regularity the revenues
of the temple on account of your protection” (Edd.), P
Lond 424 (B.c. 168) (=I. p. 30, Selections, p. 9) εἴηι av
τοῖς θεοῖς εὐχομένη διατελῶ, ‘it would be as I am con-
tinually praying to the gods,” BGU I. 2877 (a libellus—
A.D. 250) (= Selections, p. 115) Kal ἀεὶ θύων τοῖς θεοῖς
διετέλεσα, P Oxy IX. 12041 (A.D. 299) διετέλεσεν γοῦν
ὑπηρετούμενος τῇ σῇ τοῦ ἐμοῦ κυρίου τάξει. In P Oxy I.
120 τιδγ“ο10 (iv/\.D.) we have μὴ ἄρα αἱ ἡμέραι τὰ πάντα
διατελοῦσι ; ‘‘Can time accomplish everything after all?”
(Edd.). From the inserr. it is sufficient to quote Sy// 3934
(Roman) which also shows the adj.—.atedots ἀρετῆς ἕνεκεν
[ἧς ἔχων] διατελεῖ... The standing intransitive use with
participle, recognisable in all but one of the instances quoted
above, can be illustrated to any extent.
διατηρέω.
P Petr IL. 29 (e)* (Ptol.) διατήρει ἐπιμελῶς καὶ ἐπιμέλου
αὐτ[ῶν, 1 Grenf II. 14 (a)!§ (B.c. 270 or 233) δ[ι]ὰ τὸ
διατετηρηκέναι ἐμαυτὸν μηδένα τρόπον ἐνοχλεῖν, Sy// 2467
(B.C. 220-16) ὅπως ἂν παρ᾽ ἑκατέρων τῶι [δ]ήμωι ἥ τε
prifa κ]αὶ ἢ εἰρήνη διατηρῆται, 20. 5217° (B.c. 100)
διετήρησεν δὲ αὐτῶν καὶ τὴν πρὸς ἀλλ[ήλ]ους ὁμόνοιαν
καὶ φιλίαν δι ὅλου τοῦ ἐνια[υ]τοῦ. In the magic papyrus
P Lond 465: (iv/A.p.) (=I. p. 66) we have διατήρησόν
με Kal τὸν παῖδα τοῦτον ἀπημάντους ἐν ὀνόματι τοῦ ὑψίστου
θεοῦ: cf. 16. 12148 (111}Ὰ.}.} (=I. p. 99). On the ‘‘ per-
fective” force in the compound see 1 Leid Ui! 51. (ii/B.c.)
the dream of Nectonebus, the last Egyptian King of the old
dynasties, where we have a striking parallel to 2 Tim 4’—
διατετήρηκα τὴν χώραν ἀμέμπτως. ‘* The perfective in the
King’s words emphasises the fact that the watchful care has
been successful ; the simplex in Paul lays the stress on the
speaker's own action, ‘I have gwarded my trust’” (Pro/
Ῥ- 237, cf. p. 116).
διατίθημι.
As noted under διαθήκη, the regular formula in a will
is τάδε διέθετο (νοῶν καὶ φρονῶν κτλ.) : see e. g. P Eleph 2?
(B.c. 285-4) τάδε διέθετο Διονύσιος κτλ., P Lips I. 298 (A.D.
295) votoa καὶ φρονοῦσα διεθέμην τόδε pov τὸ βούλημα,
P Lond 1γι213 (iii/a.p.) (= IL. p. 176) δι]έθετό μοι διαθήκην
α[ὐ]τοῦ ἐσφραγισμένην. The of the
more closely with LXX and NT than that of the noun.
use verb accords
διατρίβω 1
Thus Syd/ 342°638 (c. B.c. 48), of an envoy from a king to
Pompey, οὐ μόνον τοὺς ὑπὲρ τοῦ βα[σιλ]έως χρηματισμοὺς
διέθετο τὴν εὔνοιαν τὴν Ρωμαίων πα[ρ]αγόμενος τῷ βασιλεῖ,
ἀ[λ]λὰ καὶ περὶ τῆς πατρίδος τοὺς καλλίστουϊς διέθετο
χρηματισμούς, ‘he not only zegotéafed terms on behalf of
the King, winning the King the Romans’ good will, but also
negotiated the most honourable terms for his country.” The
selection of διαθήκη in the LXX for ‘‘ covenant” may well
have followed this still current use of the verb, perhaps with
the feeling that the δια- compound was more suitable than
the ovy- for a covenant with God—ovv8. might suggest an
agreement on equal terms. As showing, however, how
closely the usage of the two verbs approached, see Polyb.
xxxii. $. 13 ὃ yap πατὴρ συνέθετο μὲν ἑκατέρᾳ τῶν θυγατέρων
πεντήκοντα τάλαντα δώσειν. In P Ryl If. 116° (A.b. 194)
ἀκολούθως ἢ ἔθετο διαθήκῃ, we have a sporadic appearance
of the simplex. In P Par 63¥iii-6 (B.c. 164) we have πρὸς δὲ
τοὺς ὁπωσδηποτοῦν (pap. ὁμωσ-) ἠγνωμονηκέναι φάσκοντας,
εὐδιαλύ[τ]ως καὶ πραέως διατίθεσθαι, and in P Lille I. 3°
(after B.c. 241) the verb is used of the vendors of oil—
ἐάν τινας καταλαμβάνηι διατιθεμένους [π]Ἰλειόνων τι[μ]ῶν
τῶν συντεταγμένων, ‘if he detect any disposing of it for
larger sums than those agreed upon,” P Oxy I. 999 (A.D. 55)
οἰκία τῆς τοῦ] διατιθεμένου ΤΙνεφερῶτος ἀδελφῆς, “᾿ sister of
P. the seller” : Wilcken (dvchzv i. p. 128) quotes Herodotus
i.1. In BGU IV. 1202!° (p.c. 18) ἐφ᾽ & διαθ[ἡσΊ]ι K[a}ra
νουμηνίαν ἑκάστην τῶι τοπογραμματεῖ . . . κύλληστιν εἰς
τὸν ἀεὶ χρόνον. ‘‘on condition that (the temple) supplies
cyllestés (a kind of fancy bread),” we have—if the reading
is sound—another development from the central idea of |
“making a disposition.” The passive in BGU IV, 11091?
(B.C. 5) τῆς Καλλιτύχης ἐν ἀσθενείᾳ διατεθείσης shows yet
another natural development.
διατρίβω
is common = *‘ live,” ‘‘sojourn,” e.g. P Hal I.
(middle iii/B.c.) ἀλλὰ καὶ ἐν ᾿Απόλλωνος πίόϊλει διατρί-
βωσιν, P Lille I. 74 (iii/B.c.) ϑιατρίβοντος γάρ μου μετὰ
᾿Απολλωνίου ἐμοῦ οἰκείου, BGU I. 267" (a-p. 199) πρὸς μὲν
τοὺς ἐν ἀλλοτρίᾳ πόλει διατρείβοντας ἐτῶν εἴκοσι ἀριθμῷ
βεβαιοῦται (cf. P Strass I. 225), 16. IV. 1140% (B.C. 5)
διατρείψας ἐνταῦθα (in Alexandria) τὸν πάντα xpdovov—
the complaint of a Jew named Helenus, son of Tryphon
an Alexandrian, Pretsigke 10029 (? ili/A.D.) ἐν τῇ βασιλ[ευ]-
ο[ύ]σῃ Ῥώμῃ χρόνῳ πολλῷ διατρίψας, P Oxy III. 456%
(λον 131) ἐνθάδε] μοι διατριβούσῃ ἀπηνγέλη τὰ ἐμὰ
πάν[τα] . . . ἀπολωλέναι, 2. IX. 120418 (A.D. 299) ἐπειδὴ
κατὰ τὴν “Oacty τῆν Μεικρὰν διέτρειβεν, etc. So from the
inserr. Wichel 332} (1}8.6.} διατρίβων παρὰ βασιλεῖ Σκυθῶν,
“living at the court of the King of the Scythians.” These
1183
exx. make against the constr. suggested Ly Field (Δίοζος
p. 121) for Ac 148, by which χρόνον is the object of |
διέτριψαν instead of the acc. of time. For the subst. see
OG/IS 5057 (A.D. 156) ὡς ἐν πατρίδι ταῖς ᾿Αθήναις τὴν
διατριβὴν ποιησάμενος (= ἐν ταῖς A. ὡς ἐν π.,) as Ditten-
berger notes).
In connexion with the frequent use of this verb in Ac,
Hobart (p. 221 f.) adduces exx. of its varied employment in
medical writings. Διατριβή in MGr = “dissertation,” as
in technical phraseology of ancient times, from which it
apparently descends.
6 διαφέρω
διατροφή
is found, as in τ Tim 68, in P Oxy IT. 275} (a contract of
apprenticeship—a.D. 66) εἰς λόγον διατροφῆς δραχμὰς
πέντε, “on account of his keep five drachmas,” III. 4947®
(a will = a.p. 156) ἢ δ᾽ αὐτὴ γυνή pov χορηγήσει τῷ υἱῷ
μου Δείῳ εἰς δ[ι]α[τρο]φὴν αὐτοῦ καὶ τὴν ἄλλην δαπάνην
kth., “τὴν said wife shall supply to my son Dius for his
sustenance and other expenses” etc. (Edd.), 74. 497° (a
marriage contract—early ii/A.D.) χορηγείτω ὃ αὐτὸς Θέων
τοῖς τέκνοις τὰ πρὸς τὴν διατροφήν, BGU I. 3217 (A.v. 216)
τὰ εἰς διατροφὴν ἀποκείμενα σειτάρια, etc. For the verb,
as in Judith 52°, cf. P Oxy IIT. 638 (A.p. 112) ἐπὶ τὸν τῆς
ζωῆς αὐτῆς χρόνον ἐφ᾽ ὃν καὶ διατρέφειν ἡμᾶς αὐτήν.
διαυγάζω.
P Lond 1309 (a horoscope—i/ii Α.1).) (=I. p. 135) οὐ
τὸ δωδεκατημόριον διηύγαζεν σκορπίου περὶ τὸν πρῶτον
σφόνδυλον. 1" Leid Wi. 9. (Ἰ7Π|
καγχ΄- ) πρῶτον πρῶτον (om.) αὐτοῦ ἐφάνη φῶς αὐτή. κ(αὶ)
διηύγασεν τὰ πάντα. In BGU IV 114319! Jv κεκωπημίένα]
καὶ διευγασί μένα] καὶ ἐπιδιευγασμένα καὶ κε[καυμ)ένα
τῇ καθηκούσῃ ὀπτήσι, of pottery. The editor, W. Schubart,
after glossing the first participle as ‘‘ mit Griffen yersehen,”
confesses that the next word is unintelligible to him—it
might begin with Sieur. A perf. partic. from διαυγάζω is
| possible: could it mean ‘‘ (semi) transparent,” like διαυγής ?
I ὙΠ
,
διαφανής,
found in the Receptus at Rev 217! for διαυγής, on no
known authority, survives in the MGr διάφανος.
διαφέρω.
It may be well to illustrate at length the varying shades
of meaning which this common verb exhibits. In P Lond
45° (B.c. 160-59) (=I. p. 36) a certain Ptolemy addresses a
petition to King Ptolemy Philometor stating that his house
had been sacked, and goods valued at twenty talents had
been ‘carried off -τῶν am’ αὐτῆς φορτίων διενηνεγμένων.
For ὃ. = ‘differ ” cf. P Tor I. 1-15 (b.c. 116) μηδὲ τὴν
αὐτὴν ἐργασίαν ἐπιτελεῖν, διαφέρειν δὲ τὴν τούτων
λειτουργίαν. From this is naturally developed the meaning
ἐξ Surpass, excel,” common in NT. For this see P Tebt 1.
27° (B.C. 113) τῶν οὖν ἐν τοῖς καθ᾽ H[pa]s (/. ὑ[μᾶ]9) τόποις
πίστει καὶ ἀσφαλείαι δι[αἹφ[εἸρ[όν των τὰς κατ᾽
ἄνδρα γραφάς, “the lists of individuals in your district who
are conspicuous for honesty and steadiness” (Edd.), so
again, P Oxy VII. 10611* (B.c. 22) διαφέρετε yap τοῦ
Πτολεμαίου ἐμπειρίᾳ, “for you are superior to Itolemaeus
in experience ” (Edd.), Sy/Z 365° (A.D. 37) θεῶν δὲ χάριτες
τούτῳ διαφέρουσιν ἀνθρωπίνων διαδοχῶν, ᾧ ἢ νυκτὸς ἥλιος
«TA. Out of “αἰἸβονῖησ ἡ comes also the meaning “ be at
variance.” So P Lille I. 16° (iii/B.c.) σοί te οὐ βούλεσθαι
διαφέρεσθαι περὶ τούτου, “‘quil ne voulait pas entrer en
désaccord la-dessus avec toi” (Ed.), P Oxy III. 4968 (a
marriage contract—A.D. 127) é[a]v δέ τι διαφέρωνται]
πρὸς ἀλλήλους, of a husband and wife, P Par 69B-?° (A.D.
233) ὃ στρατηγὸς πρὸς τῷ λογιστ[ηρίῳ τοῖς] διαφέρουσι
ἐσχόλασεν, of granting an audience to “‘ litigants,” P Lond
7 (c, A.D. 346) (=I. p. 296) διαφέρι μοι διαφέρι δὲ
ἸΠαύλῳ, ‘‘has a difference with me and has a
διαφείγω
difference also with Paul,” and from the inserr. Sy/? 9292°
(Ὁ B.C. 139) διηκούσαμεν τῶν διαφερομένων. For the subst.
in the same sense, cf. the marriage-contract BGU I. 2515
(a.D. 81) where certain provisions are made—éJav δὲ
διαφορᾶς [γενομένης χωρίζωνται ἀπ᾽ ἀλλήλων, so 2. 2527
(A.D. 98), and TP Ryl II. 1544 (a.p. 66). There remains
the well attested meaning ‘‘ belongs to,” as of property, for
which LS quote only Philo—P Lond 940%} (A.D. 226)
(-- ΠῚ. p. 118) ἀδήλου ὄντος εἰ ὑμῖν διαφέρει ἢ κληρονομία
αὐτοῦ, P Strass I. 2253 (iii/A.p.) τοῦ νομίζοντος αὑτῷ
διαφέρειν, “‘since he thinks that it belongs to himself,”’
τό. 26° (iv/A.D.) σπούδασον παρασχεῖν Ἕ!ρμῆτι τῷ ἐμοὶ
διαφέροντι τὰ δύο νομίσματα, ἃ χρεωστεῖς μοι, ‘‘ pay as
soon as possible to Hlermes, who belongs to my household,
the two coins, which you are owing to me.’’ With this
may be compared P Tebt II. 288" (a.p, 226) ὡς τοῦ
κινδύνου καὶ ὑμεῖν [αὐ]τοῖς ἅμα ἐκείνοις διοίσοντος ἐάν
τι φανῇ [κεϊκακουργημέϊνο]ν ἢ οὐ δεόντως πεπραγμένον,
“since you not Jess than they will incur the risk if any
misdemeanour or irregularity be proved to have occurred ”
(Edd.). So P Thead 84 (a.p. 306), P Gen I. 62° (iii/A-p.),
Chrest. 11. 88i- ® (ii/a.D.), BGU IV. 1062?! (A.p. 237), etc.
See also CR xxiv. p. 12. The editor’s rendering of P Oxy
IX. 12041! (a.p. 299) ὧν τὸ διαφέρον μέρος Kal τῶν
ἀποφάσεων οὕτως ἔχει, ‘the essential part of the proceed-
ings and the judgement being as follows,” with reference
to certain legal proceedings, may be taken as supporting
Moffatt’s translation of Rom 218 καὶ δοκιμάζεις τὰ διαφέροντα,
**and with a sense of what is vital in religion ” (cf. Phil 17°)
τὰ διαφέροντα would thus offer a positive counterpart in
popular usage to the negative τὰ ἀδιάφορα. We set with
this passages where διαφέρει = Lat. zferest, as P Thead 1517
(A.D. 280-1) τὰ ἀναγκαιότερα τὰ τῷ ταμιείῳ διαφέροντα,
“* most vital interests of the Treasury.”
διαφεύγω.
The “ perfective” sense in διαφυγεῖν “‘escape through
fleeing” (see Proleg. p. 112) comes out well in P Tebt I.
4455 (BC. 114) ph ποτε ἐξ ὑστέρου παθόντος τί μου ἀθῶιος
διαφύγηι, ““50 that if anything happens to me subsequently
he may not escape unpunished” (Edd.): cf. P Amh II. 131°
(early ii/A.D.) ἐλπίζω δὲ θεῶν θελόντων ἐκ τῶν λαλουμένων
διαφεύξεσθαι καὶ μετὰ τὴν πεντεκαιδεκάτην ἀναπλεύσειν,
“but I hope, if the gods will, to yet escape from the
talking and after the fifteenth to return home ” (Edd.).
διαφημίζω
occurs thrice in Vettius Valens, as p. 250° ἀλλ᾽ ὅμως ἐπὶ
ταῖς καλοκαγαθίαις διαφημίζονται. The simplex (7.:.)
occurs in P Giss I. 19 (ii/A.p.).
διαφθείρω,
as befits a perfective compound, denotes usually a com-
pleted process of damage. It is used for the death of
animals, as P Strass I. 2451 (A.D. 118) καὶ διεφ[θά]ρησί(αν)
μετὰ Φαῶ(φι) aly(es) a, P Oxy I. 7424 (a.p. 116—registration
of sheep) ἐξ ὧν διεφθάρη πρ(όβατα) ἕξ, ἄρνας δύο, and so
P Amh II. 735 (a.p. 129-130) ; P Lond 3098 (A.D. 146)
(= IL. p. 73) διεφθάρη μετὰ τὴν ἐξαρίθίμησιν) κάμηλος [a],
P Oxy VI. 938% (ili/iv A.D.) ὡς ἐκ τούτου κινδυνεύειν τὰ
κτήνη διαφθαρῆναι, ‘with the result that the oxen are in |
Parr II.
157
j
du Gopos
danger of destruction ” (Edd.), BGU IV. rroo™ (n.c. 5),
a contract with a wet-nurse, is made διὰ τὸ τῆς Καλλιτύχης
ἐν ἀσθενείᾳ διατεθείσης διεφθάρθαι τὸ ταύτης γάλα. Vettius
Valens uses it thrice of abortion. Passing to inanimate
things, we find the verb used in a British Museum papyrus,
P Lond Inv No. 18854 (a.p. 114-5), with reference to
public records, and strikingly illustrating the carelessness
with which these were sometimes kept—cuvéBy . . . ἃ
μὲϊν] (2c. τῶν βιβλίων) μὴ σώ[ζ]εσθαι πίοϊλλῷ χρόνο
διαφθαρέντα, ἃ [δὲ] καὶ ἀπὸ] μέρους διεφϑάρθ[α]ι, ἔνια δὲ
κεφαλόβροτα γεγονέναι διὰ τὸ τοὺ: τίόϊπους καυσώδις
εἶναι : see H. I. Bell in Archiv vi. p. 101. In P Oxy I.
95* (A.D. 129) it is used in connexion with the failure of a
contract, ἣν ἐὰν συμβῇ παραπεσῖν ἢ ἄλλως πῶς διαφθαρ[ἢ]-
vat, ‘‘if the terms of it should be broken or it in any other
way be rendered invalid” (Edd.). Syé/ 540% (B.c. 175-1),
the “breaking” of a stone—éay τινα ὑγιῆ λίθον διαφθείρηι
κατὰ τὴν ἐργασίαν ὁ τῆς θέσεως ἐργώνης.
διάφορος.
For its simplest sense, as in Rom 12°, Heb 9!, cf. P Oxy
VII. 103388 (A.D. 392) ἀναγκαζόμεθα δὲ συνεχῶς ἕνεκεν τῆς
παραστάσεως διαφόρων προσώπων, ‘we are often called
upon for the production of various persons” (ldd.), P
Grenf 11. 92° (vi/vii A.D.) σπέρματα λαχάνων διαφόρων.
Hence, as in the verb, the derived sense of ‘‘ superiority,”
as Preisigke 1005 διαφόρους πράξεις... ἱστορήσας ἐθαύ-
paca: this in Heb 14, 8° is expressed by the comparative
διαφορώτερος. NT use is now completely described, but in
inscrr. and papyri the development goes much further.
First τὸ διάφορον = “‘ difference,” as P Tebt I. 61(4)833 (a
land survey—k.C. 118-7) διάφορον) σχοι(νισμοῦ), (see the
editors’ note), and P Petr 1. 204-15 (B.c. 252) διάφορον ἂν
ἔξσεσθαι] παρὰ τὰς p ἀρτ(άβας) € δραχμάς, which is trans-
lated (III. p. 77), ‘‘the difference will amount to five
drachmae for every hundred artabae.” Out of this develops
an exceedingly common meaning, ‘‘ payment, money,”
which survives in MGr διάφορο(ς) (neut.) = ‘‘ interest,
gain.” It figures in Pelybius (Kalker, p. 301): inscrip-
tional exx. may be seen in the indices to Sy/7 and OG/S.
Thus in the great ‘‘ Mysteries Inscr.” from Andania, Sy/¢
653 (B.C. 91) there is a section headed περὶ τῶν διαφόρων
dealing with finance. From papyri may be selected P Oxy
VIII. 11187 (i/ii A.D.) ὅπ]ως ἔτι καὶ viv ἀποδῷ μοι τὰ
ὀφειλόμεϊνα] καὶ τοὺς προσοφειλομένους τόκους καὶ τὰ
[διάήφορα, ‘in order that he may yet pay to me the debt
and the interest due in addition and extras: ”
compares for [διάφορα P Flor I. 8653 (i/A.b) τόκους Kal τὰ
τέλη Kal δαπάνας, and notes that διάφορον is sometimes
practically synonymous with τόκος, e. g. 1’ Oxy VII. 10408
(A.D. 225), an acknowledgement of a loan of four artabae
of wheat to be repaid ἐπὶ διαφόρῳ ἡμιολίας, ‘at the interest
of one-half” (Ed.).
The subst. διαφορά may be illustrated by P Par 63%
(B.c. 165) (=P Petr III. p. 26) tls γὰρ οὕτως ἐστὶν
ἀνάλητος ἐν τῶι λογίζεσθαι κ[αὶ] πράγματος διαφορὰν
εὑρεῖν ὃς οὐδ᾽ αὐτὸ τοῦτό γε δυνήσεται συννοεῖν KTA, which
Mahaffy renders, ‘‘ for who is so utterly wanting in reason
and the capacity for making distinctions, that he cannot
»” etc., P Magd 111° (B.c. 221) where the
so Hunt, who
understand this
word has the unusual sense of ‘‘delay”’—6rras ἂν pi). . .
21
διαφυλάσσω
διαφορὰ τῇι καταγωγῆι τοῦ σίτου γίνηται, ““α1}} ne se
produise pas de retard dans la descente des transports de blé”
(Ed.), and 2. 26 werso* (B.C. 217) περὶ διαφόρου οἴνου, ‘au
sujet de vin livré en moins” (114.), cf. 2b. xectol* τὸ διάφορον
τῶν ἐλαττονούντων ιδ κεραμίων.
διαφυλάσσω.
Winer (αὐ. Grimm s.zv.) remarks that the LXX used this
word specially of God's providential care, as in the passage
quoted in Lk 4°, its one NT occurrence (= Ps 90 (91)").
It is interesting to compare P Giss I. 177 (time of Hadrian)
χάρις τοῖς θεοῖς πᾶσι ὅτι σε διαφυλάσσουσι ἀπρόσκοπον,
BGU IY, 10814 (ii/i A.D.) εὔχομαι τοῖς θεοῖς ὑπὲρ] σοῦ,
ἵνα σὲ διαφυλά[ξ]ωσι, 26. III. οϑ457 (as emended—iv/a.p.)
ἐρρωμένον σε [ὃ θεὸς κ]αθ᾽ ὑπόνοια (1 ὑπόνοιαν) διαφυλάξι
ἐν ἀφθοίνητ..] KTA., and the late 7d. Il. 5478 (Byz.)
ὁ κύριος τῶν αἰώνων διαφυλάξῃ τὴν ὑμῶν περίβλε(πτον)
μεγαλοπρέί( πειαν).
Abinnaeus, P Lond 243, 413 (¢. A.D. 346) (ΞΞ 11. pp. 301,
302) end—6 O(€d)s δὲ διαφυλάξῃ oe. The verb is also found
in the magical P Lond 12147 (iii/A.p.) (=I. p. 100)
ϑιαφυλάξατέ pe τὰ μεγάλα καὶ θαυμαστὰ (ὀνόματα) τοῦ
θεοῦ], P Leid W¥-36 (ji/iiia.p.) addressed to a god,
διαφύλαξόν pe ἀπὸ πάσης τῆς ἰδίας pov ἀστρικῆς. ‘guard
me from all stellar malignity personal to myse!f(?)” (ἡ. 6.
due to my own horoscope), 20. Χχν 4 διαφύλαξόν pe ἀπὸ
παντὸς φόβου κτλ. It seems fair to claim that quite outside
Biblical language the verb was already specialized for divine
Two letters addressed by Apamius to
guardianship. I]t was capable however of a general meaning.
A Doric inser. from Carpathos in CA il. p. 333 has κ]αὶ
τὰ φρούρια ἀϊκέραια π]άντα διαφυλάξας τῷ [Sapw. Add
OGTS 117° (ii/B.C.) ἐπαγγέλλε[τ]αι δὲ καὶ εἰς τὸ λοιπὸν [τὴ]ν
αὐτὴν αἵρεσιν διαφυλάξειν. also A/iche/ 477° (middle ii/B.c.)
εἰδότας ὅτι καὶ Στρατονικεῖς τὴν πρὸς ᾿Ασσίους εὔνοια[ν]
διαφυλάξουσιν, 20. 508!® (beginning ii/B.C.) προαιρούμενος
διαφυλάσσειν τὴν πρὸς τὸ πλῆθος ἡμῶν εὔνοιαν, Sy// 461?
(iv/iii B.c.), 64119 (end iii/B.c.), 9185 (iv/iiiB.c.), 5203"
(i/B.c.) διεφύλαξαν τὴν πόλιν under arms, and so “ἢ φιλο-
Tipdtepor . . εἰς TO διαφυλάσσειν τὴν πατρίδα.
διαφωνέω.
The curious meaning ‘‘ fail, perish,” appearing in LXX,
supported by LS with citations from Diodorus and Agath-
archides, appears in P Petr II. 13 (3)* (middle iii/B.c.): a
prison wall has partly fallen, and the rest is going, ὥστε
κινδυνεύει πεσόντος αὐτοῦ διαφωνῆσαί τι τῶν σωμάτων, ‘so
that there is a risk, if it comes down, of killing some of the
people” (Ed). It might also mean ‘‘ escaping.” Mahaffy’s
note is very instructive :—‘‘ But διαφωνῆσαι, for 70 die, would
“ce
be a complete puzzle did it not occur in Agatharchides, a
writer of this very century, as well as in Diodoros, in the
sense of fo perish.” Some day, perhaps, doctors of divinity
may discover the LXX, and classical experts purchase E. A.
Sophocles’ Lexicon !
διαχειρίζω.
For this word in its original sense of ‘‘ have in hand,”
‘“‘administer,” see P Tebt I. 112 introd. (B.C. 112) ἀφ᾽ ὧν
(sc. 4885 dr.) προφέρεται “Epplas διαχειρίσθαι (/. δια-
κεχειρίσθαι) ἐπὶ τῆι τρα(πέζηι) X, and from the inscrr. OG/S
158
διδάσκαλος
218% (iii/B.c.) ὅσ᾽ ἂν διαχειρίσηι χ[ρήϊματα, I/iche/ 9γ6}3
(B.C. 300) ὅσοι τι τῶν κοινῶν διεχείρισαν, 20. 9778 (B.C.
298-7) τὰ κοινὰ καλῶς καὶ δικαίως διεχείρισεν. For the
derived sense of ‘‘kill,” ‘‘slay” in Ac 5%°, 2624, cf. the
medical usage with reference to surgical operations, in
Hobart, Ρ. 202.
διαχωρίζω
can be quoted from the literary ‘‘ LXX Memorial” from
Adrumetum (iii/A.D.)—1! ὁρκίζω σε τὸν διαχωρίσαντα τοὺς
εὐσεβεῖς, <I adjure thee by him who separates the devout
ones from the godless”: see Deissmann 4S, p. 275. Add
from the iv/A.bD. Leyden magic papyrus (ed. Dieterich,
p. 817)—%¥- #8 ποίησον τὸν (δεῖνα) διαχωρισθῆναι ἀπὸ τοῦ
(δεῖνος).
διδακτικός.
Grimm’s citation from Philo is the more welcome in that
even Vettius Valens (p. 150?®—adverb pp. 1584, 3044) still
uses διδασκαλικός, which Grimm notes as the classical
see under διδάσκαλος. MGr keeps δασκαλικός,
“ΕΓ a school-master.”
form :
διδακτός.
To the classical reff. for this not very common word we
may add Pss. Sol. 1737 in the description of Israel’s King,
kal αὐτὸς βασιλεὺς δίκαιος καὶ διδακτὸς ὑπὸ θεοῦ ἐπ᾽
αὐτούς (cf, LXX Isai 5475).
διδασκαλία.
In P Oxy VIII 1101? (A.D. 367--70) a Praefect states that
certain orders he was issuing were based not on information
gained from a few first-comers (παρ᾽ 6]Alyov τῶν πρώτων
[πυθόμενο]ς), ἀλλὰ πρὸς διδασκαλίαν τρόπον τινὰ λαμβάνον
(ὦ --- wv) [ἐκ τῶν Els ἑκάστ[η]ν πόλιν τε καὶ ἐνορίαν γι-
γνομένων, ‘but on instruction in a way derived from what
occurs in every city and district” (Ed.). Cf. from the inscrr.
Syll 3069 (ii/B.c.) ὑπὲρ τᾶς τῶν παίδων διδασκαλίας, 20.
423), 66319. A new literary citation may be given from P
Ryl 11. 6233 (iii/a.p.—translated from an unknown Latin
writer by one Isidorianus) καὶ τὴν τῶν φαρμάϊκων δι[δ]α-
σκαλίαν ποιεῖ : the edd. are not satisfied with the reading,
but see no alternative. An interesting Christian example of
δ. occurs in the prayer of the end of iv/A.p. published by
C. Schmidt in Meutestamentliche Studien fiir CG. Heinrici
(1914) p. 7135 φώτισον ἐν τῇ [σῇ πα]ρακλήσει" ὅπως κατα-
ξιωθῶμεν.. . . τῆς μεγαλοφυοῦς διδασκαλίας τῶν εὐαγγελίων
τοῦ σ(ωτῆ)ρ(ο)ς ἡμῶν ᾿Ι(ησο)ῦ Χ(ριστο)ῦ.
διδάσκαλος
occurs 76) in the contract of apprenticeship P Oxy IV.
725 (A.D. 183); cf. BGU IV. 102124. (iii/aA.p.). OG/S
149° (ii/B.c.) διδάσκαλος μαθημάτων] τακτικῶν. For
διδασκαλεῖον cf. the dream from the Serapeum P Par 51°
(B.c. 160) (= Selections, p. 19) ἐξαίφνης] ἀνύγω τοὺς
ὀφθαλμούς pov, Kal ὁρῶ [τὰς] Διδύμας ἐν τῷ διδασκαλήῳ
τοῦ Τοθῆ[τος, ‘in the school of Tothes,” and the adj.
διδασκαλικός in P Par 63°! (B.c. 165) (P Petr ILI. p. 22)
τρόπον τινὰ διδασκαλικὴν] ἡμῶν πεποημένων τὴν [ὑ]φή-
you, ““we made our explanation such as almost to teach
διδάσκω
you, like schoolboys’’ (Mahaffy): cf. P Oxy II. 27534
(A.D. 66) κυρία ἡ διδασκαλική, “the contract of apprentice-
ship is valid.’” MGr δάσκαλος, ‘teacher, schoolmaster,”’
with derivative δασκαλεύω ‘censure, teach one his lesson,”
keeps the old word without its reduplication.
διδάσκω.
Like διδάσκαλος, διδάσκω is by no means so common as
we might have expected; but from the instances we have
noted we may select the following—P Lond 435 (ii/B.c.)
(=I. p. 48), where a mother congratulates her son on having
finished his education and being now in a position to earn
his livelihood as a teacher—vty ye παραγενόμενος εἰς τὴν
πόλιν διδάξεις... τὰ παιδάρια Kal ἕξεις ἐφόδιον εἰς τὸ
γῆρας, Ρ. Oxy I. 408 (ii/ili A.p.), where a doctor practising
muminification is asked—8(8afov τ[ὸ κατα]τῆκον, ‘‘ tell me
what is the solvent’’ (Edd.), P Strass I. 418 (A.D. 250)
περὶ δὲ οὗ δικάζομαι, διὰ βραχέων σε διδάξω, CP Herm
231.5 (a law report) ἡμεῖς ἃ ἐδειδά[χ]θ[η]μεν ὑπὸ τῆς
λαμπρ... .1 ταῦτά σοι παρεθέμεθα, and 16. 2511: ἵνᾳ
πάλιν σε διδάξωμεν' εἰ οὖν σοι δοκίεῖ) ἀκοῦσαι TL...
διδαχή.
The word is used of military instruction or training in an
Imperial letter, which Wilcken (cf. d7chzv ii. p. 170) dates
in the time of Hadrian—BGU 1. 140!® (a.p.. 119) καὶ
τ]οῦτο οὐκ ἐδόκει σκληρὸν [εἶναι [τοὐν]αντίον αὐτῶν τῆ[ς]
στρατιω[τ]ικῆϊς διδα]χῆς πεποιηκότων. An interesting
parallel to Mk 157 occurs in the new uncanonical gospel,
P Oxy X. 1224 Fr, 2 verso® π[ο]ίαν σέ [φασιν διδα]χὴν
καιν[ὴν] δι[δάσκειν, ἢ τί β]άϊπτισμ]α καινὸν [κηρύσσειν ;
“what is the new doctrine that they say thou teachest, or
what the new baptism that thou dost preach ?’’ (Idd.)
δίδραχμον.
With the Jewish Temple tax of τὸ δίδραχμον (Mt 1774)
may be compared a tax for a similar amount for the temple
of Suchus: cf. e.g. the receipt for this tax in P Tebt II.
281 (B.c. 125) and BGU III. 748-5 (a.p. 48) where it is
paid upon a sale of house property—8.ayéypad(as) τὴν
διδραχμία(ν) τοῦ Σούχου θεοῦ μεγάλο(υ) μεγάλο(υ) ἧς
ἐώνησαι oiki(as) κτλ. See further Wilcken Os¢r. i. p. 360,
Otto Priester i. p. 356f., ii. p. 334. Can we recognize it
in P Tebt IT. 404" (late iii/A.p.) Adyos τῶν διδράχμων
στατῆρες Ef, “Son account of the didrachms 67 staters”’
(Edd.)? If so, it is a very close parallel to τὰ δίδραχμα
in Mt Zc., with the same use of the article and absence of
further definition. In P Amh 11. 507° (8.6. ro6—a loan of
money) provision is made for tod ὑπερπεσόντος χρόνου
τόκους διδράχμους THs μνᾶς Tov μῆνα ἕκαστον, “the over-
time interest at the rate of two drachmae on the mina each
month”’ (Edd., who remark that this is 24 % a year, ‘‘the
ordinary rate required upon loans not paid back at the
specified date’’). or δίδραγμον in late MSS. of the LXX,
see Thackeray Gr. i. p. 103.
δίδυμος.
This word has become very familiar to students of the
papyri owing to the lengthy correspondence regarding the
grievances of the Serapeum Twins, Thaues and Thaus or
Taous, that has come to light. Their story has been recon-
159
δίδωμι
structed by Kenyon, P Lond I. p. 2ff. For a specimen of
their petitions see P Par 26 (B.C. 163-2), reproduced in
Selections, p. 12 ff. It opens—Baordret Πτολεμαίῳ καὶ
Βασιλίσσῃ Κλεοπάτρᾳ τῇ ἀδελφῇ, θεοῖς Φιλομήτορσι,
χαίρειν. Θανὴς καὶ Taods δίδυμαι, αἱ λειτουργοῦσαι ἐν τῷ
πρὸς Μέμφει μεγάλῳ Σαραπιείῳ κτὰ. From 20.15 Kal ἐκ
τούτων καὶ τῶν προτοῦ γενηθεισῶν δ[ι]δύμων κομισαμένων
τὰ ἑαυτῶν καθ᾽ ἡμέραν δέοντα, we learn that the Twins were
there ex officio as twins, in connexion with some Dioscuric
cultus: see Rendel Harris Soanerges, p. 272. From later
documents it will be enough to quote P Oxy IIT. 533%®
(ii/ili A.p.) εὔπατε Kal τοῖς διδύμοις ὅτι προνοήσζα]τε τοῦ
κερματίου, “Ὑ16}1 the twins also to be careful about the small
change” (Edd.). The frequency of Didymus as a proper
name we compare the Latin Geminus and
Gemellus (cf. for the latter the farmer whose correspondence
at end of i/A.p. is preserved in P Fay), but it is much less
prominent than Δίδυμος becomes in Hellenistic Egypt—after
ii/B.C., if we may judge from the almost complete absence
of Dioscuric names from the indices of P Petr and P Hib.
There is a diminutive Διδυμάριον in P Lond gor!6 (i/ii a.p.)
(= III. p. 24), the name ot a woman. In P Lond 604 B39?
(ως. A.D. 47) (=III. p. 86) we find two brothers named
Castor and Didymus, which suggests that Didymus is a
The index of proper names in
is curious:
surrogate for Polydeuces.
this volume is suggestive as to the prevalence of Dioscuric
worship in Egypt. There are 28 Castors, 9 (or 11) with
the name Polydeuces, 28 with Didymus (Didyme and
Didymarion once each), 49 with Dioscorus or Dioscurides.
It is also noteworthy that names of this class tend to recur
in families, and that six of them are linked with an Isidotus,
Isidorus or Ision. One Didymus is the son of Amphion,
which takes us into another Greek twin-cultus. Since
᾿Αμφίων is short for ἀμφιγενής, as Dr Harris points out, the
classical pair Zethus and Amphion are named exactly on the
same principle as our Castor and Didymus above. One of
a pair had a name of his own, and his brother was nothing
but ‘* Twin.’” The Apostle Thomas no doubt was ‘‘ Judas
the Twin;’’ but if the well attested ‘‘ Judas” were rejected,
the name by which we always know him was entirely
capable of standing alone. Whether every Didymus really
was a twin may be questioned. Like Dioscorus and the
rest, it might often only imply a cult relation: Pollux was
the ‘‘ patron saint ’’—-to describe the practice in terms of its
medieval derivative.
In BGU J. 11517 (a.p. 189) (= Chrest. I. p. 238) Wilcken
conjectures a hitherto unknown compound δ[ι]δυμαγενεῖς,
whicii is confirmed by 26. 11. 44719 (A.D. 173-4) (=I. 2-).
δίδωμι.
i
P Oxy X. 12929 (c. A.D, 30) ἔδωκα “Eppati δοῦναί σοι
(δραχμὰς) 8, 2. VIT. 1062! (ii/A.D.) τὸ ἀργύριον δὸς
Ζωίλωι τῶι pda, 76. 1068?" (iii/A.D.) εἵνα δῷς αὐτοῖς
γράμματα should serve as exx. of the ordinary usage of this
common verb. For διδόναι λόγον cf. P Oxy X. 12819 (a
loan—A.D. 21) ἐφ᾽ ὧι κομιζομένου [τοῦ] ᾿Ιωσήπου ταῦτα
πρότερον δώσει λόγο[ν] τούτων, ‘on condition that when
Joseph receives it he shall first render an account of it”
(Edd.), P Strass 1. 32° (A.D. 261) δότω λόγον, τί αὐτῷ
édetdfe]rat καὶ ποῦ παρέσχεν, ἵνα οὕτως αὐτῷ ἐνλογηθῇ.
Lest Ac 1329 should be supposed a Ilebraism, after (6, 5.)
διεγείρω
Numb 144, we may quote P Lille I. 2811 (iii/B.c.) αὐτοῖς
ἐδώκαμεν μεσίτην Δωρ[(Πὠν[α, ‘nous leur avons donne pour
arbitre Dorion’’ (Edd.), P Flor I. 253 (a.p, 265) δίδομεν
καὶ προσαγγέλλομεν τὸν ὑπογεγραμμένον εἰς δεσμοφυλα-
κείαν : cf. 7b. 91° (ii/A.D.) ἐδόθην εἰς ἑϊ τέραν αὖ λιτουργία]ν,
and P Oxy IX. 1195! (A.D. 135) ᾿Απολλωνίωι κριτῆι δοθέντι
ὑπὸ Tletpwvlov Μαμερτείνου τοῦ κρατίστου ἡγεμόνος. Simi-
larly Deissmann (Z4£, p. 117) disposes of the “ Latinism ”’
in Lk 1258 by reference to a letter of B.C. 2 written in vulgar
Greek, P Oxy IV. 7421, δὸς ἐργασία[ν, ‘give your attention
to it,’’ and to the occurrence of the same phrase in the
unpublished P Bremen 18 (c. A.D. 118), He also cites
OG/S 441° (b.c. 81) φροντίζωσιν διδῶσίν τε ἐργασίαν,
“may they take heed and give diligence’’ (but see Ditten-
berger’s note). Ilerwerden (Zev. s.v.) illustrates the
elliptical use (e.g. Rev 2538) from Rey. pap. Lips. 13}: ὃ
ὁ ἄλλος λίθῳ ϑέδωκεν τῷ vid pov, sc. πληγήν : cf. our “ἡ
gave it him with a stick.’’ For δίδωμι ἐμαυτόν τινι or ὑπέρ
twos (as 2 Cor 85, Tit 274) cf. P Par 477° (¢. B.C. 153)
(= Witkowski#, p. 90) t καὶ αὑτοὺς δεδώκαμεν Kal ἀποπε-
πτώκαμεν ὑπὸ τῶν θεῶν Kal πιστεύοντες τὰ ἐνύπνια, and
see Nageli, p. 56.
he
There is a suggestive use of 8. in the
question addressed to an oracle, P Oxy IX. 12138 (ii/A.D.)
ἀξιοῖ Μένανδρος [εἰ] δέδοταί por γαμῆσαι : [τοῦ]τό μοι δός
ΚΜ asks, is it granted me to marry ?
(Ed.), so Wessely Spec. g7. 12, 26 εἶ οὐ [δέ]δοταί por συμβι-
Goa. Ταπεθεῦ[τι ; (cf. Archiv v. p. 232). There is the same
collocation of verbs in Mt 101}, where it is implied that
there are those ots οὐ δέδοται. For δός at the end of the
first oracle cf. P Oxy VIII. 11499 (ii/A.D.): it answers to
TOUTS μοι σύμφωνον ἔνενκε in 10. 1148, and Kipwo[dv] μοι
τοῦτο τὸ γραπτόν in Wessely’s oracle. Δὸς πεῖν (as in
Jn 47) may be cited from P Leid ΨΥ ν11. 9 (1 A.D.).
On the forms of this verb, which was rapidly coming over
into the -w class, like other -p. verbs in the Hellenistic
age—cf. MGr δίδω, δίνω or Sévw—see FS, p. 192, CX xy.
pp- 37 f., 436, xvili. pp. 111 f., and the editor’s note on P Oxy
VIT. 105318. On 74. 1066! (iii/A.D.) ἔλεγέν μοι ᾿Απόλλων
ὅτι οὐδέν por ἔδωσεν, attention is drawn to ἔδωσεν as
Answer me this”’
“*a rather early instance of the sigmatic form which is
occasionally found in writers of the decadence.”
διεγείρω.
φοιτώμενον, εἴσελθε, ἐνπνευμάτωσον, δυνάμωσον, διαέγειρον
τῇ δυνάμει τοῦ αἰωνίου θεοῦς (0/7. -s) ὅξε (/. τόδε) τὸ σῶμα--
a spell for the ἔγερσις σώματος νεκροῦ.
διεξέρχομαι.
For this compound, which is used by NABC 61 in Ac 283,
cf. Sy/7 849% (B.C. 177-6) διεξέλθωντι τὰ ἕξ ἔτη, P Oxy VII.
1069"! (illiterate—iii/A.D.) ἀγόρασον τῷ Νεικήτῃ ὄνον εἵνα
δυνασθῇ σου τὰ πράγματα διεξερτεῖν (— διεξελθεῖν), “that
he may be able to accomplish your business,’ P Lond 9771%
(A.D. 330) (= III. p. 232) διεξελθούσης τὸν βίον.
Aristeas 168 ὅσον ἐπὶ βραχὺ διεξελθεῖν.
See also
ὃ ἔξοδος.
In P Magd 12" (B.c. 217) διέξοδος is used for the
“conclusion” of a trial: it is prayed that men who have
wrongfully taken possession of land should not be allowed
160
διετία
to get in the harvest ἕως δὲ τοῦ διέξοδον λαβεῖν τὴν κρίσιν
μὴ θερίζειν αὐτούς. This rather supports Grimm’s view of
Mt 229, ‘*the zssees of the streets,” z.e. where they lead out
from the city into the country. Cf. Aristeas 105, where, as
Thackeray (Trans. p. 23n.°) points out, the διέξοδοι, the
main streets leading out of the city, and the 80801, cross-
streets, seem to be distinguished. In Vettius Valens, p.
334'°, we have ἐγὼ δὲ τούτου φρουρίου ἐκκόψας τινὰ μέρη
πυλῶν τοῖς βουλομένοις τὴν διέξοδον ἐμήνυσα πλέον. There
is a curious derivative in P Brem 734 (af. Chrest. I. p. 277)
(c. A.D. 117) περισσὸν ἡγοῦμαι διεξωδέστερον ὑμεῖν γράφειν,
which Wilcken notes = διεξοδικώτερον, ““ ausftihrlicher. ἢ
διερμηνευτής.
According to Nageli (p. 50) this word, which in NT
occurs in 1 Cor 1428 only (with the significant dissent of B
and DFG), reappears first in the Byzantine grammarians,
e.g. Eust. ad //. p. 106, 14.
διερμηνεύω.
With this verb, which is found six times in the NT
practically =the szplex, we may compare P Tor I. 1-4
(B.C. 116) (= Chrest II. p. 35) καθ᾽ ἃ παρέκειτο ἀντίγραφα
συγγραφῶν Αἰγυπτίων διηρμηνευμένων δ᾽ Εἰλληνιστί.
Arvisteas 15 ἣν (sc. νομοθεσίαν) ἡμεῖς οὐ μόνον μεταγράψαι
ἐπινοοῦμεν ἀλλὰ καὶ διερμηνεῦσαι: also 308, 310. A
phrase almost identical with that cited from P Tor may be
See
seen in P Tebt I. 1641? —sce s.v. μεθερμηνεύω.
διέρχομαι.
OG/S 66535 (A.D. 49) καὶ τούτους δὲ στέγηι μόνον δέ-
xer8at τοὺς διερχομένους. Field (WVo/es, p. 88) points out
that the preposition must not be pressed, as in Jn 4° RV;
all that it implies is merely that a certain distance is to be
traversed, whether long or short, cf. Lk 24%, Ac 97. But
this does not involve ignoring the difference between the
compound and the AV simplex: the RV exaggeration 1s
slight, and very effective. Ramsay Exp V. i. p. 385 ff.
argues that δ. in Ac implies missionary travel. The veib
is very common in connexion with past time, e.g. Rev
L 18° (iii/p.c.) ὅταν δὶὲ ὃ πεπραμένος χρόνος ἅπας
διελθῆι, P Oxy 11. 238° (A.D. 72) ἐν τῶι διεληλυθότι
τετάρτωι ἔτει, 7). IX. 1108} (A.D. 150) τῶι διελθόντι
δωδεκάτῳ ἔτι, 20. III. 47518 (a.v. 182) ὀψ[ῆας τῆς
διελθούσίης, etc.
διετής.
P Amb II. 8728 (lease of land—a.p. 125) ἀμεθέστατόν
σε φυλάξω [e]i[s] τὸν διετῆ χρόνον, ‘* I will guarantee your
tenancy for the period of two years (Edd.): cf. P Lond 8567
(late i/A.pD.) (= UII. p. 92) Stero[d]s and OG/S 513%
(iii/A.p.) Avp(nAlav) . . . ἱερασαμένην ἐνδόξως καὶ peya-
λοπρεπῶς διετεῖ χρόνῳ, 7115 xxxiv. p. ff, inser. no. 13%
(Lycia) θύσει δὲ κἸτήτωρ τῆς ο[ἰ]κίας [κα]τ᾽ ἐνιαυτὸν ἐν TH
ιβ [το]ῦ Ἐξανδικοῦ ἔριφον [δ]ιτ[ἢ] (/. διετῆ), P Cairo Preis
3122 (A.D. 139-40) ἐπὶ] διετῆ χρόνον ἀπὸ τοῦ εἰσιόντος
μηνόϊς.
διετία.
This subst., for which Grimm cites only Philo, can now
be freely authenticated—e. g. P Oxy IV. 7074 (c. A.D. 136)
διηγέομαι
τῇ δὲ λοιπῇ διετίᾳ τελέσαι τὰ διὰ τῆς μισθώσεως ὑπὲρ φόρου
᾿ἀνειλημμένα, ‘that for the remaining two years he should
pay the rent set forth in the lease” (Edd.), 7. VI. οτοῦὶ
μίε]τὰ διετίαν τῆς [ἀπο]λύσεως, P Strass I. 219 (A.D. 217)
ti]v λοιπὴ[ν δι]ετίαν, and from the inscrr. Sy// 8054 (?i/A.D.)
ἐκ διετίας βήσσοντά pe ἀδιαλείπτως, OG/S 48 513 (Roman)
γενόμενον δὲ καὶ ἐπὶ τῶν ἐπιπηγῶν διετίαν. The word
δεκαετία is found P Strass I. 2259 (iii/A.D.).
διηγέομαι.
A good ex. of this word is found in the prodigal’s letter,
BGU III. $46! (ii/A.p.) ἤκουσα παρὰ το[ῦ ΠΠοστ]ούμονυ τὸν
εὑρόντα σαι ἐν τῳ ᾿Αρσαινοείτῃ καὶ ἀκαίρως πάντα σοι
διήγηται, ‘and unseasonably related all to you.’’ Cf.
P Rein 485 (ii/A.p.) φθάσας ἀπέστειλα πρός σε τὸν
ἀγροφύλακα διηγησάμενός σοι (‘‘pour te raconter”) τὴν
οὖσαν διάθεσιν ἐνθάδε, P Lond 4797 (? ili/A.p.) (= IL. p. 256)
διηγήσομαι τὰ συνβάντα μοι περὶ τῶν καμήλω(ν). MGr
as of old.
δι(η)γοῦμαι = “relate,” ‘‘narrate,”’
διήγησις
is used fey in the letter of Aristeas to Polycrates (1, 8,
322) to describe the ‘‘ narrative’ he has to unfold—one
thinks of the first and last lines of Sorde//o. The noun
occurs twice in PSI 1. ὃς (iii/A.D.), from a rhetorical treatise,
defining what was technically known as ἢ χρεία : see above
5.7, ἀπομνημόνευμα. The χρεία is to be ‘concise’ :-- Διὰ
τί σύντομον; ὅτι πολλάκις ἐκταθὲν ἢ διήγησις γίνεται ἢ
ἄλλο τι. A. therefore implies some fullness of narrative,
which suits the use of the word in the Preface of Lk. MGr
Keeps the -μα πουη--διήγημα ‘“‘narrative’’ with dimin.
διηγηματάκι.
διηνεκής.
In NT peculiar to Heb, and there only in the locution εἰς
τὸ Sinvekés = 2 Perpetuum. This occurs twice in P Ryl II.
427 (end of ii/A.D.), once without context and once following
μισθώσασθαι. Deissmann (AS, p. 251) cites 77741ὲ 78618
(Imperial) τετειμημένος és τὸ Srevexés. The adj. was in
use, as may be seen from BGU II. 646% (a.p. 193)
εὐχομένους ὑπέρ τε τοῦ διηνεκοῦς αὐτοκρατοῦς, Sy// 54018
(B.C. 175-1)ὴ ποιῶν ὀρθὰ πάντα πρὸς κανόνα διηνεκῆ μὴ
ἐλάττω τοῦ ἐνεργουμένου λίθου, OG/S 66985 (i/A.D.) od]
(sc. τοῦ Σεβαστοῦ) [καὶ πε]ρὶ τῆς πάντων [ἡμ]ῶϊν] σωτηρίας
ἧι (1. ἢ) δ[ιη]νεκὴς [εὐ]εργεσίαι (/.—(a) καὶ πρόνοιά [ἐστιν.
In P Lips I. 26° (beginning of iv/A.p.) we have ἐπὶ τὸ
Sinve[k]és. For the adv. διηνεκῶς see OG/S 194" (B.C. 42)
ἀνενλιπεῖς μὲν διηνεκῶς [παρὰ τοῦτον τὸν xpdvjov πάντας
πάντων ἐτήρησεν. The ἡ, where a φιίγεηι would be
expected in Attic, suggests that the word generally came
into Attic literature from Ionic poetry—it is found in Homer.
See Mayser G7. p. 13.
διίστημι.
P Tebt I. 22* (B.c. 112) περὶ ὧν σοι διεστάμην, ‘about
the matters on which we had a dispute” (Edd.). So BGU
TV. 1099° (Augustus) περὶ] ὧν διεστάμεθα συνχωροῦμεν- «ἃ
marriage contract, which is apparently the happy ending to
a difference. /6. 11005, of same period, shows the parents
161
δικαιολογια
drawing up the contract. In 26. 1115 (B.C. 13) περὶ τῶν
διεστα[μένων] συνχωρεῖ, and 1166 (same date and form),
Schubart has an elaborate paper
Is it
possible to take 8. in a weaker sense, ‘‘discuss’’, rather
than ‘‘ dispute”? That would reconcile these formulae with
the one in P Rein 1813 (B.c. 108) ὃ ἐγκαλούμενος ἐγκρατὴς
γενόμενος τῶν συναλλαξ[έϊων οὐθὲν τῶν διασταθέντων μοι
πρὸς αὐτ[ὸ]ν ἐπὶ τέλος ἤγαγεν, ‘mon adversaire, une fois
| we have loans negotiated.
| on these συγχωρήσεις in Archev v., esp. p. 48f.
ςς
en possession desdits actes, n’a exécuté aucun des engage-
(Ed.), and so 25. 19%. It
would be literally ‘‘the things I discussed with him.”
also OG/S 315) (B.C. 164-3) ὀρθῶς οὖν καθ᾽ ὑπερβολὴν
διίστω, a difficult passage where Dittenberger’s note balances
two very different renderings. In the NT δ. is confined to
the Lucan writings: Hobart (p. 170) characteristically
adduces a number of medical parallels. There is a parallel
for the weak aorist active (Ac 2778) in P Leid Wx: 35
(ii/ili A.D.) διέστησεν τὰ πάντα, ‘*separavit omnia” (Ed.).
The verb is similarly transitive in Ac ἃ c., βραχύ being the
object—Blass (Comm. ad loc.) paraphrases βραχὺ διάστημα
ποιήσαντες.
ments convenus entre nous”
See
δικάζω.
This verb, which is read ézs by B in Lk 657 may be illus-
trated. P Hib I. 3019 (B.c. 3c0-271) διὸ δικάζομαί σοι τοῦ
ἀρχαίου [kal τόκο]ν, ‘I therefore am taking legal pro-
ceedings against you for principal and interest” (Edd.),
P Oxy II. 237% 32 (A.D. 186) δεδικάσθαι ὑπογύως πρὸς
αὐτόν, “had recently brought an action against him”
(Edd.), P Lond 97368 (iii/aA.p.) (=TIII. p. 213) δικάζομαι
χάριν τῶν τοῦ ἀδελφοῦ pov kal οὐ δύναμαι ἄρτι ἐλθεῖν πρός
σίε, P Strass I. 418 (A.D. 250) περὶ δὲ οὗ δικάζομαι, διὰ
βραχέων σε διδάξω, and CPHerm I. 25}.-8 σύνδικος εἶ( πε)"
σήμερον μόγις ἐδυνήθης καὶ σὺ δικάσαι.
δικαιοκρισία.
The emphasis which this compound lays on the character
of the Judge rather than on the character of the judgement in
Rom 2° (see SH ad /.), receives support from two passages
in the Oxyrhynchus papyri—the first in I. 71+ 4 (A.D. 303)
where a petitioner appeals confidently to the Praefect εὔελπις
ὼν τῆς ἀπὸ τοῦ σοῦ μεγέθους δικαιοκρισίας τυχεῖν, ** being
of good hope to obtain righteous judgement from thy Mag-
nificence” (cf. Nageli, p. 48, ZAZ, p. 89f.). The second is
in VI. 9042 (v/A.D.) where a certain Flavius, who has been
subjected to indignity in the discharge of certain official
duties, addresses the Praeses—y τῆς ὑμετέρας δικαιοκρι-
o[(jas καθαρότης πάντως κἀμὲ ἐλεήσει τὸν γεγηρακότα καὶ
ἀσυνθηκεὶ διαπεπονθότα καὶ χλεύην παρὰ Φιλοξένου, “τς
purity of your righteous judgement will surely pity me, an
old man who has suffered a breach of covenant and mockery
at the hands of Philoxenus” (Edd.), The word
again in the very fragmentary P Flor I. 8855 (? A.D. 215)
σου δικαιοκριίσίας τυχεῖν ἢ
occurs
δικαιολογία.
For δ., as in 2 Macc 4), we may cite P Hawara 69
versoi-8 (j/ii A.D.) (= Archiv v. p. 383) ἐπὶ ταύτης εἰμὶ τῆς
δικαιολογ[(]ας πί. . ., P Flor I. 6!% (A.p. 210) πρὸς δὲ
τούτοις μ[είζο]να δικαιολογίαν παρατίθεμαι, P Lips 1. 38! 4
δίκαιος
(A.D. 390) αἱ ἐκ νόμων ἁρμό[ζ]ουσαι δικαιο[λ]ογίαι καὶ
πίαρ]αγραφαὶ κτλ. The verb occurs P Tor I. 1{{Π|:18. (B.c.
117) καὶ δικαιολογηθέντων τῶν συνκαταστάντων αὐτοῖς:
se2 Peyron’s note, p. 106,
δίκαιος.
Our sources have naturally little light to throw upon the
deeper Christian significance of this important word, but we
may give a few examples showing its general usage. The
adjective is applied to a ‘‘just measure” (μετρήσει δ.)
ΒΡ. Denn Si(p: cheno) atose4n (BiG 108) Εἴδι, anda
“ust rule” (σκυτάλη δ.) P Rein 20% (p.c. 108). Then
it would seem to have become a vox propria in con-
nexion with the rise of the Nile, e.g. OG/S 666" (i/A.p.)
viv μᾶλλον ἀπέλαυσε (sc. ἡ Αἴγυπτος) τῆς δικαίας ἀναβά-
σεως τοῦ θεοῦ : see Dittenberger’s note and cf. Deissmann
BS, p. 116. In P Petr IL. 28 011. 6 (taxing account—iii/B.c.)
we hear of a δικαίου νήσου. The neuter is very largely
used substantially, for ‘‘ duty,”
Thus in P Petr II. 1027 the royal gooseherds make petition
that certain grievances be set right, ἵνα δυνώμεθα τὰ δίκαια
ποιεῖν τῶι βασιλεῖ, ‘in order that we may be able to do our
duty to the king”: cf. the neuter plural of the ‘‘duties”
of marriage, e.g. P Oxy VI. 905% (marriage contract—
A.D. 170) συμβιούτωσαν [οὖν ἀλλήλοις οἱ γ)])αμοῦντες
φυλάσσοντες τὰ τοῦ γάμου δίκαια, 20. X. 127323 (A.p. 260),
BGU IV. 1098" (c. B.c. 18) τηρεῖν τὰ πρὸς τὰν ἄνδρα καὶ
τὸν κοινὸν βίον δίκαια.
The meaning of ‘‘ right,” ‘‘ justice,” to which this leads,
figures in the concluding formula of numerous petitions: cf.
also Col 44. Thus P Magd 2° (iii/B.c.) where a widow
petitions Ptolemy III—tva ἐπὶ] σὲ καταφυγοῦσα, βασιλεῦ,
τοῦ δικαίου τύχω, and P Oxy III. 486% (ΧΡ. 131) ἵνα τὰ
ἐϊμα]υτῆς δίκ[αια λάβω. Cf. P Oxy IV. 746° (a letter of
recommendation—Aa.D. 16) τοῦτο οὖν ἐάν σοι φα[(]νηται
σπουδάσεις κατὰ τὸ δίκαιον, ‘ please therefore further him
in this matter, as is just”? (Edd.). So with the negative in a
complaint, as BGU IV. 1187?° (c. B.c. 1) μη[δ]ενὸς δικα[ίο]υ
ἀντεχόμενοι. Claim” or the like will render it in P Ryl
II. 657? (B.c. 80) tv’. . . ἐὰν δὲ περιγένωμαι, λάβω παρ᾽
αὐτῆς τὸ δίκαιον ὡς καθήκει, “if 1 survive, I may obtain
satisfaction from her as is right” (Edd.), P Tor
(B.C. 116) καὶ ταύτην μηδ᾽ ὁλοσχερῶς πᾶσιν, ἀλλὰ τοῖς
ἔχουσίν τι δίκαιον, P Vebt II. 320! (a.p. 181) ὑπετάξαμ(εν)
[ἡἹμῶν τὰ δίκαια, ‘we append our claims” (Edd.). A.
often answers to the Latin zws,as P Lond 1164(e)®(a D. 212)
(= IIL. p. 160) τὰ ὑπάρχοντα αὐτῷ μέρη οἰκιῶν δύο οὐσῶν ἐν
τῇ ᾿Αντινοουπόλει ἐλθόντα εἰς αὐτὸν ἀπὸ [δι]καίου [πΊαρα
χωρήσεως γενομένης KTA, and often for the zs diderorum,
which qualified a woman to appear in legal transactions
without a guardian. Thus so in the same formula P Thead
15 (A.D. 306), P Oxy IX. 1199! (iii/A.b.), 76. X. 1276° (a.D.
249) ἢ δὲ Μεϊθοῦς χωρὶς κυρίου χρηματίζουσα κατὰ τὰ
Ῥωμ[αίω]ν ἔθη τέκνων δικαίῳ, so *4, and 74. 12773 (A.D. 255),
and cf. Archiv i. p. 310 f. The dificult phrase ὑπέχειν καὶ
“rights” or ‘‘ claims.”
yvii. 27
λαμβάνειν τὸ δίκαιον ἐπὶ τῶν χρηματιστῶν, P Vebt 1. 5314
(B.c. 118), is translated ‘‘ they shall give and receive satis-
faction before the chrematistae” by the editors, who note
that it is ‘‘apparently another way of saying διδόναι καὶ
δέχεσθαι δίκην, according as the verdict was against or for
them”; but see Wenger in 47chzz il. p. 493, who renders
162
δικαιίω
“Recht zu geben und zu nehmen, d. i. sich beklagen zu
lassen und zu klagen.” Δικαία appears as a fem. subst.
in OG/S 5° (iv/B.c.) βαθόεντι Ta πόλε[ι] καὶ τᾶ δικαία,
‘‘helping the state and justice.” In the late P Lond 483%
(A.D. 616) (= II. p. 325) τὸ δίκαιον is applied to a
monastery, evidently with reference to its “‘corporate unity
as distinct from the individual who happens at any given
time to represent it as prior” (see the editor's note).
For the adverb, cf. P Magd 29% (B.c. 218) οὐ διείρηταί
pot Sukalws—a complaint that the division of a piece of land
has not been made ‘‘ fairly.” For the combination ὁσίως
καὶ δικαίως, as in 1 Thess 210. see P Par 63° 124 where a
letter-writer claims that he has acted ‘‘in a holy and just
way ” before the gods—éy@ yap πιστεύσας σοί τε kal τοῖς
θεοῖς, πρὸς ots ὁσίως Kal Blk . . . δικαίως [πολι]τευσάμενος
κτλ. MGr is δίκιος : the phrase ἔχω δίκιο, “1 am right,”
recalls the old substantival use. It should be added that
Δίκαιος appears as a proper name: cf. the Latin /zes¢zs, as
in Ac 155. 187, Gol 411.
δικαιοσύνη.
So far as we have noticed, this word is rare in the papyri,
though it occurs very frequently in the inscriptions. From
the papyri we can quote P Rein ro®(B.c. 111), where it is
used as a_name or title of Cleopatra: cf. Sy// 763 Ἴσιδι
Δικαιοσύνηι with the editor’s note, BGU IV. 11384 (B.c.
19), in a cancelled line, ἐπὶ τὸ(ν) τῆς SuKarortyn(s) gov
[χ]ρηματισίμόν), in a petition to an epistrategus. P Leid
σύνη οὐκ ἀποκινῖται, οὗ al μοῦσαι ὑμνοῦσι τὸ ἔνδοξον
(ὄνομα). In the magic P Lond 46:95 (iv/a.p.) (=I. p. 78)
it is found in a hymn addressed to Hermes. In P Thead
23° (A.D. 342) a man petitions Flavius Abinnaeus with refer-
ence to his neighbour who has attacked his sheep ληστρικῷ
τρόπ[ῳ] .. . παρὰ τὴν [δικα]ήιοσύνην, ‘after the manner
of a brigand, contrary to justice.” From the inserr. it is
sufficient to add OGJS 33945 (c. B.C. 120) διὰ τὴν τῶν
ἀνδρῶν δικαιοσύνην τε καὶ φιλοτιμίαν, 20. 438° (i/B.c.)
ἄνδρα ἀγαθὸν γενόμενον καὶ διενένκαντα πίστει καὶ ἀρετῇ
καὶ δ[ικ]αιοσύνῃ καὶ εὐσεβείαι (cf. 2 Pet τῦ [), Cagnat IV.
247° (c. B.C. 150), where the Demos of Assos, having been
asked by that of Stratonicea to appoint an arbitrator for
them, gives itself a testimonial as διὰ παντὸς πρόνοιαν
ποιούμενος περὶ Sikatorvvys. The Index in Syé/ III.
contains about thirty references for the word.
δικαιόω
is used in a general sense ‘‘ think or deem right” in P Giss
I. 471° (time of Hadrian) with reference to a girdle (mapa-
ζώνιον) of which a man reports—@AN οὐδὲ ἐδικαίωσα ayopa-
σαι ἀποδοκιμασθῆναι δυνάμενον, “1 did not think it right
to purchase it, seeing that it is hable to be rejected.” In P
Ryl 11. 119! (A.v. 54-67) the reference is to awarding a
verdict in the courts: ἐδικαίωσεν ἀποδοῦναι ἡμᾶς τὸ κεφά-
λαιον καὶ ἀνακομίσασθαι τὴν ὑποθήκην, ‘* he decided that
we should repay the capital sum and recover the mortgage,”
etc. The case was before ἃ δικαιοδότης, and the verb gives
an interesting contemporary illustration of Paul’s usage.
Irom the same century comes P Tebt II. 444 τὰ 8[ta] τῆς
συνγραφῆς δετακιομένα kepada (/. δεδικαιωμένα κεφάλαια),
“the sums “xed [declared just] by the contract.” The
δικαίωμα
spelling may be taken as evidence that the word was good
vernacular! Add the fragmentary P Oxy IIT. 653 (a.p.
162-3), where the Praefect refers to a trial before the Chili-
arch—év μεταπέμπειν δικα[ιο]ῦμεν. For the force of ἐδι-
καιώθη in τ Tim 315 Dibelius (@ZNT7 ad 1) compares the
use of the verb in the mystery-religions, e. g. Reitzenstein
Poimandres 13° (p. 343) ὃ βαθμὸς οὗτος, ὦ τέκνον, δικαιο-
σύνης ἐστὶν ἕδρασμα. χωρὶς γὰρ κρίσεως ἰδὲ πῶς τὴν ἀδι-
κίαν ἐξήλασεν. ἐδικαιώθημεν, ὦ τέκνον, ἀδικίας ἀπούσης,
where δικαιοῦσθαι refers to ‘‘ die Wesensanderung, die im
Mysterium mit dem Mysten vergeht (nahezu = é0ed8npev).”
So ‘‘Christus ward der Sphire der ἀδικία entriickt, in die
Himmelswelt emporgehoben, erhdht und vergottet.”
δικαίωμα.
In P Του]. rit 22 (p.c. 117) δικαιώματα means apparently
‘arguments of counsel ἡ παραγινωσκομένων αὐτοῖς ἐξ ὧν
παρέκειντο δικαιωμάτων ὧν ἑκάτερος ἡρεῖτο : so* and ἡ. *
ἐπελθὼν δὲ καὶ ἐπὶ τὰ τοῦ ἀντιδίκου δικαιώματα. Similarly
in OG/S 13'4 (early iii/B.c.) when the people of Priene
proved their immemorial possession of certain territory ἔκ τε
tay ἱστοριῶν κ[αὶ ἐκ τῶν ἄλλων μαρτυριῶν Kal δικαιωμά-
tov [με]τὰ τῶν ἑξετῶν [σπονδῶν, the meaning ‘‘awards”
would seem to be possible, but ‘‘arguments” suits μαρτυ-
piav better. Bishop Hicks’s notes (A¢storical Inscrr p.
260) will show the stages in this centuries-old dispute. P
Lille I. 2975 (from a code——iii/B.c.) prescribes examination
of slaves by torture ἐὰμ μὴ ἐκ τῶν τεθέντων δικαιωμάτων
δύνωνται κρίνειν, ‘‘si les piéces du proces ne leur permettent
pas de juger” (Ed.). Cf P Petr II. 38 (c)® (iii/p.c.) (=
III. p. 55), where a man is sent to Alexandria ἔχοντα καὶ
τὰ πρὸς] τὴν κατάστασιν δικαιώματα, “ἡ having with him
the papers justifying his case,” the pzéces justificatives as the
elitors describe them. The same phrase occurs in Preisigke
3925° (B.c. 149-8 or 137-6). ‘There is also P Petr III. 21
(g)® (iii/B.c.) ὃ Kal παρέδοτο ἐν τοῖς δικαιώμ[ασι, which
follows ἅμα τε γραπτὸν λόγον [καὶ δικαιώματα θεμένης with
the same meaning. In BGU I. 11318 (a.p. 143) ἃ 8 παρέ-
θεντο δικαιώμ(ατα) the word = “ credentials’: so 74. 26517
(A.D. 148), and IV. 10337, 19 (Trajan). Cf. the combination
here with that in P Yor 1 above (ad znzt.). In P Lond
3608 (Ὁ ii/a.p.) (ΞΞ 11. p. 216) a certain Stotoétis surrenders
to his sisters his ‘* claim ” on a slave-girl belonging to their
mother—od ἔχει δικαιώματος τῆς ὑπίαρχ)ούσης τῇ μητρὶ
αὐτῶν παιδίσκης δούλης. Similarly P Oxy VIII. τατο]
(A.D. 254) τῶν ἐξαιρέτων τῆς ἡμετέρας πατρίδος δικαιωμά-
των, ‘the exceptional rights claimed by our native city
{Ed.). MGr δικαίωμα = ‘‘ justice.”
δικαστής.
The word is found gzaver in P Petr I.
legal records of iii/B.c. In P Oxy III. 653 (time of Anto-
ninus Pius), the account of a trial, the Praefect declares—
εἴτε οὖν πάρεισιν οἱ ἀντίδικ[οι] εἴτε μὴ πάρεισι, δικαστὴν
λήμψονται ὃς παρακολουθῶν τῆι ᾿Ονοράτου κρίσει τὴν
Κανοπῖτιν ἐξετάσει κτλ. : cf. 2. I. 6717 (a.p. 338) κατα-
λα[μ]βάνοντες τὴν σὴν ἀρετὴν δεόμεθα συ]νχωρηθῆναι
δικαστὴν ἡ]μεῖν εἶναι ᾿Αέτιον τὸν προπολιτευόμενον,
““knowing your goodness, I beg you to allow Aétius, ex-
magistrate, to be judge in this matter” (Edd.), P Lond 97.119
iii/iv a.p.) (ΞΞ 111. p. 129). The importance of the office
27, 28, fragmentary
163
διό
comes out in OG/S 4098 (ii/A.D.) τῶν ἐκλέκτων ἐν Ῥώμῃ
δικαστῶν, 5257 διϊκαστὴν ἐν Ῥώμῃ. On the ἀρχιδικαστής,
who seems to have occupied the position of a permanent
judge at Alexandria, before whom parties in civil cases could
elect to have their disputes tried, see Milne, Roman Foyt,
Ρ- 196 ff. P Lond 908" (a.p. 139) (= III. p. 132) mentions
an ἀ., and also (1..5) Ev8al?Jpovos δι[έπ]οντος τὰ κατὰ τὴν
ἀρχιδικάστειαν. The abstract figures without ἀρχι- in
Michel 477} (mid. ii/B.c.) ἀπ[ολυθείς τε ἀπὸ τῆς δικαστείας
ἐπεδήμησεν κτλ. For the δικαστήριον, as the Praefect’s
tribunal or court, see P Strass I. 517,19. (a.p. 262), P Oxy
I. 5911 (a.p. 292), P Amh II. 824 19 (iii/iv avp.), ete. MGr
δικαστῆς survives unchanged.
δίκη.
This word in Homer may = ‘‘ custom,” ‘‘ usage” : hence
“right” as established usage, extended further to a ‘ pro-
cess of law” or ‘‘judicial hearing,” e.g. P Hib I. 3074 (B.c.
300-271) ἢ δίκη σοι ἀναγραφήσετ[α]ι: ἐν [τῶι ἐν “Hpjakdéous
πόλει δικαστηρίωι, “the case will be drawn up against you
in the court at Heracleopolis” (Edd.), P Rein 152! (B.c. 109)
ἄνευ δίκης kal κρίσεως καὶ πάσης εὑρεσιλογίας, “sans pro-
cés, contestation ni chicane d’aucune sorte” (Ed.), similarly
P Lond 295 (A.p. 124) (ΞΞ 11. p. 206), P Oxy ΠῚ. 4868
(A.D. 131) τὴν μὲν μητέρα μου συνέβη ἀποθανεῖν] mpd τῆς
δίκης, ‘‘ it happened that my mother died before the trial”
(Eedd.), etc. rom this it isa natural transition to the re-
sult or the lawsuit, “ execution of a sentence,” “ penalty,”
as P Fay 2174 (A.D. 134) ὅπ]ως τῆς ἀποθίας (= ἀπειθ.) ἐκῖ-
νοι τὴν προσήκουσαν δίκηϊν ὑἸπύόσχωσι, ‘in order that
they may pay the fitting penalty for their disobedience” : cf.
2 Thess 1°, Jude 7, Wisd 181}, 2 Macc 84%. From P Eleph
113 (B.c. 311-10) (= Se/ections, p. 3) onwards, the phrase
καθάπερ ἐγ δίκης is very common = “as if a formal decree of
the court had been obtained.” In partial illustration of the
personification of Δίκη in Ac 284 we may quote in addition
to the exx. in Wetstein and Field (oles, p. 148 f.) 5. 810
εἰ δέ τι ἑκὼν ἐξαμαρτ[ήσει). οὐκ ἐμὸν ἐπαράσίασθαι], δίκη
δὲ ἐπικρέματα[ι] τιμωρὸς ἀπελθόν[τι] ἀπειθὴς Νεμέσεως.
A fairly early Christian inscr. from Attica, Aaébe/ 173.7
has δίκης μετὰ λοίσθιον ipalp, of the Day of Judgement.
>
δίκτυον.
A Christian epitaph from Aegina,
makes the departed rejoice because
Kaibel 421 (2?v/a.p.)
δίκτυα λυγρὰ
καὶ γοερὰς παγίδας προὔφυγον ἀμπλακίης.
This is of course purely literary, but between Epictetus and
the Gospels we may be sure of vernacular warranty.
Moreover it survives in MGr δίχτυ.
δίλογος
must be recorded as one of the small class that cannot be
illustrated. Διλογία *‘repetition” and διλογεῖν ‘repeat ”
are quoted from Xenophon and later writers, δίλογος itself
in the same sense from Pollux. But the Pauline sense is still
unsupported ; see Nageli, p. 52.
διό.
P Oxy III. 4835 (a.p, 108) διὸ ἐπιτελεῖτε ὡς καθήκίει),
‘© execute the deed therefore, as is fitting” (Edd.), 26. IX.
διοδείω
1τοϑ᾽5 (notification of death—a.p. 150), διὸ ἀξιῶ τούτους
ἀναγραφῆναι τῇ τῶν τετελευτηκότων τάξει. For διὸ καί
see P Par 4614 (8.6. 153) διὸ καὶ ἡγούμενος δεῖν ἐπ᾽ ἄλλου
μὲν μηθενὸς αὐτῶι διακριθῆναι.
διοδεύω.
In P Amh II. 36% (c, B.c. 135) a cavalry officer petitions
the Strategus concerning some danger which he experienced
in ‘* passing through ’’ certain districts on his way to Thebes
--ο- λείπω τε τὴν ὑπερβολήν, διοδεύων κινδυν εὔω Jap ἕκαστον᾽
διὸ ἀξιῶ... Cf. OG/S 613° (A.D. 392) τοὺς διοδεύοντας
kal τὸ ἔθνος διὰ παντὸς εἰρηνεύεσθαι ἠσφαλίσατο, 665°"
(A.D. 49) τοὺς διοδεύοντας διὰ τῶν νομῶν στρατιώτας. See
Anz Szbsidia, p. 344.
Διονύσιος.
The extreme frequency of this name in the Flellenistic
period is seen at a glance in the zzdices personarum. It is
to be taken into account in estimates of the religion of the
world in which Paul worked. On survivals of the Dionysus
cult, evidenced by the posthumous importance of Dionysius
the Areopagite, see Rendel Harris Azzotators of Codex
Bezae, p. 77 ff. Ἶ
διόπερ.
P Flor III. 382% (A.p, 222--3) διόπερ θαυμάσας αὐτοῦ
τὴ]ν ἀνυπέρβλητον τόλμ[αν καὶ] ἐπήρειαν καὶ ἀνομίαν, οὐκ
ἡσύχασα κτλ, P Fay 201} (imperial edict—iiifiv A.D.) διόπερ
ἴστωσαν ἅπαντες ἐν ταῖς πόλεσιν ἁπάσαις κτλ.
διοπετής.
The marginal rendering of the word in the RV “fallen
from heaven” rather than ‘‘ from Jupiter ” is supported by
Field (Motes, p. 130), who cites Dion. Hal. dé. 11. 71
ἐν δὲ ταῖς πέλταις ds οἱ Σάλιοι φοροῦσι, πολλαῖς πάνυ
οὔσαις, μίαν εἶναι λεγουσι διοπετῆ (afterwards explained by
θεόπεμπτον). Of course the two amount to the same thing,
since Zeus is the primeval sky-god: see A. B. Cook’s great
monograph, Zezs.
διόρθωμα.
Rev L 57} (iii/B.c.) δ]ήιόρθωμα το[ῦ νόμου ἐπὶ τῆ]ι
[ἐλ]αϊκῆι, ‘revision of the law concerning the oil-contract ” :
cf. P Par 62i.7 (ii/B.c.) κατὰ τοὺς νόμους καὶ τὰ δια[γράμ-
ματα καὶ τὰ πρ]οστάγματα καὶ τὰ διορθώμεθα (1. διορθώ-
pata), Michel 4601}7 (ii/B.c.) κατὰ τὸ Θαλιεύκτον διόρθωμα.
The verb is common, e.g. P Tebt I. 2315 (c. B.c. 119 or
114) διὸ καὶ ἔτι καὶ viv καλῶς ποιήσεις φιλοτιμότερον
προθυμηθεὶς ἵνα τὰ πρὸς αὐτὸν [. . .] διορθώσηι, “1 shall
therefore be glad if you will even now endeavour more
earnestly to correct your behaviour towards him” (Edd.),
7). 27" (B.C. 113) οὐδαμῶς τὰ παρὰ τὸ δέον (pap. δειον)
κεχειρισμένα διωρθωμένος, ““ with no improvement whatever
in your improper procedure” (Edd.), P Petr IIT. 53(4)*
.. .Jatnv ἀπόστειλον πρός pe ὅπως διορθωθῆι, P Giss I.
41 τὸ (time of Hadrian) μετὰ τοῦ (2. τὸ) διορθῶσαι] κατὰ
τὸ δυνατὸν τὰ ἡμέτερα. It is in
“payments” in P Oxy IIT. 48318 (A.p.
bv καὶ διορ[θώσω ejr[l] συνκλ[εισ]μῷ ἑκάστης δωδεκα-
[μήνου, BGU IIT. 920!8(a.b. 180-1) ὅνπερ φόρον διορθώσομαί
connexion with
108) τόκου]. ..
used
164
,
διώτι
σοι ἑνενίαυτα κατ᾽ ἔτος. It acquired a technical sense in
book-production, where the διορθωτής was what we call a
printer’s reader. Vettius Valens (p. 276) tells a story of an
audacious youth who offered Euripides to ‘‘ correct” his
poems, observing γράφειν ποιήματα οὐκ ἐπίσταμαι, τὰ δὲ
κακῶς γραφέντα διορθοῦσθαι. The poet replied: τοιγαροῦν
κακῶς γράψας... τὰ σαυτοῦ καλῶς διόρθωσον. (Note the
juxtaposition of middle and active.)
διόρθωσις.
Like the verb (see above), διόρθωσις is used of ‘‘ pay-
ments,” as P Tebt I. 61(a)§* (B.c. 118-7) διὰ τὸ μὴ
εὐσυνθετηικέναι ἐν τῆι διορθώστε]ι τοῦ ἐπιβληθέντ[ος αἸὐτῶι
στεφάνου, 20. 64(4}}} (B.C. 116-5). A better parallel to the
κατηξιώθης τῶν πρὸς διάρθωσιν (/. Sidp—) βίου μελλώντων.
διορύσσω.
The exact phrase of Mt 2445, Lk 1239. is found in P Petr
III. 28 werso (4)? (B.C. 260) ὅτι διώρνυξεν οἰκίαν, ‘* because
he broke into a house.” Cf. OGZS 4838 (ii/B.c.) μὴ
ἐξουσία δὲ ἔστω ἐπὶ τοὺς κοινοὺς τοίχους μήτε ἐποικοδομεῖν
| μήτε διορύσσειν μήτε ἄλλο καταβλάπτειν μηθέν, and an
interesting inscription from a tomb published in ZV7'IV i.
| p- 100, where mention is made of certain persons BovAopévo(v)s
| διορύττιν.
Διόσκουροι.
On the form see Mayser G7. p. 10 f., where it is shown
that the divine name was regularly Διόσκοροι, the Attic
form: Διοσκούριον occurs once, in P Petr IIL. 117(@)?*
| (iii/B.c.) τοῦ [περὶ] τὸ Διοσκούριον. ‘Ihe Ionic form with
ov appears in Ac 28" practically without variant. It is
| noteworthy that the extremely common personal names
derived from the Dioscuri—see above, s.v. A{Svpos—take
| the forms Διόσκορος and Διοσκουρίδης, and the latter
figures even in Attica (Meisterhans Gr. p. 27). Schweizer,
Perg. p. 67, discusses the relation of the forms, which may
| be confidently assigned to dialect mixture. The suggestion
is that Dioscorus and Dioscurides as personal names came
See also Pauly-Wissowa vy. col-
in by different channels.
1141-
διότι.
For διότι with its full causal force, see P Tebt I. 2453
(B.C. 117) καὶ διότι δι ἄλλων προσανενηνόχαμεν, “ἡ
to my giving information through the officials ’’ (Edd.),
P Giss I. 82% (A.D. 117), P Lond 243" (c. A.D. 346) (= IL.
p. 300) ἵνα. . . ἀπολύσῃς αὐτοὺς διότι οἶδας καὶ αὐτὸς
ὅτ]ι ἑωρτή ἐστι(ν), etc. In the papyri, however, as in the
LXX and late Grk generally, the word is often
practically = ὅτι, ‘‘that,’’ e.g. P Petr IL. 4(9)8 (B.c. 255-4)
οἶδας δὲ διότι [ὁ] τόπος ἐρῆμός ἐστιν, P Vebt 1. 127° (8.6,
owing
used.
125
| 118) ἐπὶ οὐ καὶ σὺ οὐκ ἀγνοεῖς ἐν ἣι ἐσμὲν ἀσχολί (/. -ίαι»
| καὶ διότι ἐν τῆι τίο]ῦ στρα(τηγοῦ) ἐσμὲν φίυλακῆι 9), ‘* for
you know how busy I am, and that I am in attendance
upon the strategus’’ (Edd.), and from the inserr. OG/S 90°=
(Rosetta Stone—B.C. 196) ὅπως γνώριμον ἧι διότι οἱ ἐν
| Αἰγύπτωι αὔξουσι καὶ τιμῶσι τὸν θεὸν ᾿Εἰπιφανῆ Εἰὐὐχάριστον
| βασιλέα, Sy// 654 {εν (Ὁ ii/B.c..—in Messenian Doric). For
| the corresponding NT usage, see Blass Gr. p. 274, where
Διοτρεφής
Rom 139.22, 350. 87, are quoted for διότι = ““ for,” and add
τ Pet 116 24, 25, as compared with 3!. 1 Th 28 and Gal 215
may be quoted as illustrating the ease of the colloquial
transition: see Jebb in Vincent and Dickson Aod. Greek?
App. p. 338. Mayser Gr. p. 161 has shown that the use of
of διότι for ὅτι is by no means confined to occurrences after
vowe's: cf. Thackeray Gr. i. p. 138 f. and Kaelker Quaest.
pp: 243 f., 300. It may be added that, accorJing to
Meisterhans Gr. p. 252 f., διότι is never used with a causal
force in the Attic inserr. from ili/B.c. onwards.
“ιοτρεφής.
For this proper name, as 3 Jn®, cf. OG/S 219! (iii/B.c.)
ἐπιμηνιεύοντος Νυμφίου τοῦ Διοτρεφοῦς.
διπλοῦς.
For this common word we may quote P Amh II. 33
(ec. B C. 157), where reference is made to the severe penalties
incurred by advocates who had assisted persons charged
with defrauding the Treasury. No longer were they allowed
to practise, and had to pay to the Crown (eis τὸ βασιλικόν)
“twice the sum (of the damage) increased by one tenth ”—
διπλοῦν τὸ ἐπιδέκατον. Other exx. are P Tebt I. 111%
(BC. 119) τὰ προκείμενα διπλᾶ, “‘twice the aforesaid
amount,” P Oxy VIII. 1124! (a.p. 26) ἐκφόρ[ιο]ν διπλοῦν,
κε double the rent,” P Fay 110% (A.D. 91) τὰς δὲ ὠλένας τοῦ
ἐλαιουργίου δ[ι)]πλᾶς ποίησον, “ὁ make the hinges (?) of the
oil-press double” (Edd.), P Oxy IV. 7415 (ii/a.D.) σφυρὶς
διπλῆ καρύων a, “1 double basket of nuts’’ (Edd.),
P Hamb I. 21! (A.D. 314-5) ἐκτίσιν σοι τοῦ ὑπερπεσόντος
χρόνου τὴν ἐπὶ τοῦ τότε καιροῦ ἐσομένην τιμὴν διπλῆν ὡς
ἕσταται, etc. In Ost 1291% (A.D. 148) ἔσχίομεν) ὑπί(ὲρ)
διπλῶν so much, διπλοῦν seems to be a tax. Wilcken
(Archiv i. p. 126) refers to P Oxy I. 141 of date a.p. 503
as the earliest ex. of διπλοῦν as a wine measure known to
him. In P Petr II. 13(17)* (B.c. 258-3) we find a form
δίπλειον = δίπλεον -- καὶ δίπλειον εἰληφέναι Tod Siayeypap-
μένου ὀψωνίου ἐν τῶι KO (ἔτει), “ἀπ that I received
double the allowance of provision money in the 29th year”
(Ed.). In BGU I. 2134 (a.p. 112) διπλώματος ὄνων may =
a ‘‘licence” to own donkeys: cf. P Tebt II. 360% (a.p. 146)
διπίλώματος ?) λαχαί(νοπώλου 9) with the editors’ note.
δίς.
BGU III. 913? (A.D. 206) δὶς μηνός : the document is of
special interest as having been written in Myra in Lycia,
and hence being one of the very few known papyri from
Asia Minor, see Archiv ii. p. 138. For the phrase ets δίς,
cf. P Flor IL. 181® (iii/a.p.) ἔπεμψα οὖν εἰς Sis πρός σε
τὸν ὀνηλάτην. With δὶς ἀποθανόντα in Jude!? we may
compare P Oxy I. 33 4 where a man condemned to death
salutes the Emperor (ὃ Marcus Aurelius), tls ἤδη τὸν
δεύτερόν μου ἅδην mpockvvotyta . . . μετεκαλέσατο ; ‘who
has recalled me when I was now saluting my second death ?”
(Edd.).
διστάζω.
P Par 63%: ὅ7 (B.C. 165) τὸν πάντων ἐπειρότατον ... τὰ
τῆς xplas σζυϊνπληροῦν, ἐπαν[άγ]οντα τὸ διστ[α]ζόμενον
ἐπὶ τὸν ἐνκείμενον κανόνα, “ that even the most inexperienced
Parr II.
ν
105
διψάω
person in the world might be able to accomplish what was
required, if he applied the doubtful cases to the rule provided
for him ” (Mahaffy), and for the corresponding substantive
see 2.11. 88 παραχρῆμα προσαναφέρειν ὑπὲρ τῶν δοκούντων
τινὰ διστασίμό]ν, “το refer to us at once concerning any
P Giss I.
18° (time of Hadrian) δηλῶ οὖν σοι, ἵνα μὴ Siotatys:
ἐπο[ρ]εύθη yap εἰς ‘Hppod πόλιν.
points which seemed to be open to doubt ”’ (2d. ).
δίστομος
is found in a fragmentary context in an inscr. from Delos,
¢. B.C. 230, published in BCH xxix (1905), p. 508, no. 167
B®. See also P Leid Wi ® (ii/iii A.p.) ἔχε. . - paxalpw
ὁλοσίδηρον δίστομον.
διχάζω.
We are unable to cite any vernacular instances of this
verb (found in Plato); but δίχα is common, e.g. P Oxy II.
237% 87 (A.D. 186) δίχα ἐπιστάλματος τοῦ βιβλιοφυλακ[ίου,
“‘without an order from the record-office,’” P Giss I. 66%
(early ii/A.p.) δίχα τῆς ἡμετέρας ἐπιστολῆς, BGU III.
g08*# (time of Trajan) δίχα πάσης ἐξουσίας ἐπελθόντες etc.
διχοστασία.
Michel 448" (end ii/B.c.) τᾶν τε κτησίων καὶ τῶν ποτ᾽
ἀλλάλος συναλλαγμάτων πάντων ἐν ταραχᾶι τε καὶ διχο-
στασίαι Tat μεγίσται κειμένων. To Wetstein’s examples of
this word (ad Rom 1617) Field (Votes, p. 166) adds two
from Dionysius of Halicarnassus and one in Tonic from the
Florilegium of Stobaeus.
διχοτομέω.
The word is found in a very touching sepulchral inscription
from Lycaonia (iii/iv A.p.), published in //7S xxii. (1902),
p. 369 f., which on account of its simplicity and pathos may
be given entire, as freshly read by Prof. W. M. Calder :—
Τορδιανὸς τῇ γλυκυτάτῃ pov συμβίῳ Ταεάνῃ, ὑπὲρ τοῦ
μέλιτος γλυκυτάτῃ, τῇ συνζησάσᾳ μοι χρόνους ὀλίγους
ἐπι[τ]ίμως, ke TO veld μου τῷ πρωτοτόκ[ῳ)] ᾿Αμβροσίῳ τῷ
διχοτομήσαντί με τοῦ πολοέτιον ζῆν. εὐθίως γὰρ πεντήκοντα
ἡμέρας πληρώσας ἐξηκολούθησεν τῇ μητρὶ τῇ πανμακαρίτῃ.
ἐλεύσομε δὲ κάτω πρὸς ὑμᾶς πληρώσας τὸ χρέος τίο]ῦ βίου,
“*Gordianus to my sweetest wife Gaiana, sweetest beyond
honey, who lived with me honorably for a little time, and to
my firstborn son Ambrosius, who cut me off from living
For as soon as he had fulfilled fifty
But I shall come
through many years.
days he followed his sainted mother.
down to you when I have fulfilled my appointed portion of
life.” The verb may be quoted from 3 Baruch 16 (7 χ2:
and Studies v. i. p. 94) διχοτομήσατε αὐτοὺς ἐν μαχαίρᾳ
καὶ ἐν θανάτῳ kal τὰ τέκνα αὐτῶν ἐν δαιμονίοις.
διψάω.
The verb is found in no. 3
lection of Λόγια ᾿Ιησοῦ, P Oxy I. p. 3,—A€yet ᾿Ι(ησοῦ)ς
"ἘΓ στην ἐν μέσω τοῦ κόσμου Kal ἐν σάρκει ὥφθην αὐτοῖς
καὶ εὗρον πάντας μεθύοντας καὶ οὐδένα εὗρον δειψῶντα ἐν
αὐτοῖς κτλ. See also the late metrical epitaph from
Rome, Caguat I. 3174! (= /GST 1890) ψυχῇ διψώσῃ ψυχρὸν
ὕδωρ petades (/. -δος).
of the first discovered col-
[Ὁ]
tN
δίψος
διψος.
Nageli (p. 14) draws attention to the act that the word
δίψος, which is praised by the Schol. on //. 1918° as Attic,
in contrast to the Ionic δίψα, is found also in the LXX and
Epictetus. In the LXX the two words are used inter-
changeably, e.g. Wisd 114 δίψης, ὃ δίψους : Am 8!) δίψαν,
13 δίψει : see Thackeray Gy. i. p. 157. In a medical frag-
ment, P Tebt II. 2721} (late ii/a.p.), we have, κριθήσεται
δὲ [οὕτως ἔχον ἐὰν Tod κατὰ τὸν [π]υρετὸν μεγέθους μᾶλλον
[π]αραύξηται τὸ δίψος, ‘such will be judged to be the case
if the increase of thirst is out of proportion to the height of
the fever” (Edd.), cf. 39. (cited above under. ἀνεξίκακος)
μὴ ὑπομένοι τὸ δίψος. In P Flor II. 1767? (ili/a.p.) δίψα
is used in connexion with the ‘‘dryness” of figs—ék τῆς
τῶν σύκων κακίας καὶ ξηρότητος καὶ δίψης. MGr has
δίψα.
δίψυχος
is first found apparently in Jas 18, 4°, and may be regarded
as a parallel case to διακρίνεσθαι = ‘‘ waver,” see Ss. 7.
διακρίνω αὖ fine. The verb is found in Didache 4* οὐ
διψυχήσεις, πότερον ἔσται ἢ οὔ. J. B. Mayor's note (Come.
on Jas 18) shows how rapidly the word ‘‘caught on” with
the sub-apostolic writers—Clement of Rome, ‘‘ Barnabas”
and especially Hermas. If James really coined it—and the
manner of its appearance in both passages is quite in keeping
with such a supposition—its occurrence in i/A.D. writers
reinforces many arguments for the early date of Jas.
Analogous words are well provided by Mayor. Among
them is διχόνους in Philo, in the fragment from the heading
of which Thayer cites δίψυχος itself. But can we be assured
that Philo himself entitled the paragraph περὶ Δειλῶν καὶ
Aubtxev? Mayor's silence suggests that he thinks other-
wise. Cf. the MGr δίγνωμος, ‘* fickle.”
διώκτης.
The LXX compound ἐργοδιώκτης (Exod 35 a@/) is found
in the same sense in the correspondence of the ‘‘architect ”
Kleon, P Petr II. 4(1)? (B.c. 255-4), where certain quarry-
men complain that they are being ill-treated by the
“anger” Apollonius, by being kept at work at quarries of
hard stone—aStkotpeba ὑπὸ ᾿Απολλωνίου τοῦ ἐργοδιώκτου
ἐμβαλὼν ἡμᾶς εἰς τὴν στερεὰν πέτραν.
διώκω.
P Fay 11139 (A.D. 95-6) (= Sevections, p. 67) τὸν λ[ι]μνα-
σμ[ὸν] δ[(Ποξον τῶν [ἐ]ϊλα[ι]ώνίων τ]ῶν πάντον, “hasten with
the flooding of all the olive-yards " (Edd.), 76, 1125 (A.D. 99)
εὖ πυήσις διῶξαι τοὺς σκαφήτρους τῶν ἐλαιώνον, ‘please
carry forward the digging of the olive-yards’’ (Edd.). For
διώκω = ‘pursue,’” cf. OG/S 532° (B.C. 3) ὅπλο[ις τε] καὶ
σιδήρωι διώξειν, and the moral tale in P Grenf II. 84?
(v/vi A.D.) where a patricide, fleeing into the desert, ἐδιόκαιτο
(2. ἐδιώκετο) ὑπὸ λέωντος, ‘was pursued by a kon.” The
phrase δίωκε τὸν λόγον = ‘‘ pursue the recital of the
formula’’ is common in the magic papyri: see the editor’s
note on P Lond 46" (iv/A.D.) (=I. p. 78). We may add
two exx. of the verb from Christian amulets. The first,
P Oxy VIII. 1151 (? v/A.D.) opens, Φεῦγε πν(εῦμ)ᾳ μεμι-
σιμένον, Χιριστό)ς σε διώκει, ** Fly, hateful spirit ! Christ
In the second, BGU III. 9547 (vi/A.D.)
pursues thee.”
166
δυκέω
(= Selections, p. 133), the Lord God is invoked—orws
διώξῃς am’ ἐμοῦ τοῦ δούλου σου τὸν δαίμονα προβασκανίας,
“that Thou mayst drive from me Thy servant the demon of
witchcraft.”’ MGr. 80x ve, Sox Te, ‘ hunt.”’
δόγμα.
Bishop Hicks (C2 i. p. 44 f.) has shown that δόγμα was
not the regular word in republican Greece for a decree of
the βουλή and the δῆμος, but was specially used for a decree
of the Roman Senate. So, e.g., Sy// 930 (B.c. 112) ἐξυγ-
κλήτον δόγματος =e seratusconsulto. See the index s.v.
in Cagnat J. p. 947, It came also to be applied to the
Placita philosophorum, and in general conveyed the idea of
“a positive ordinance, emanating from a distant and un-
With its use by Luke for the
decrees of the Emperor (Lk 21, Ac 177) we may compare
P Fay 2053 (iii/iv A.D.), an important Edict, apparently of
Severus Alexander, regarding the durzm Coronarium, which
ends—rovtov τοῦ ἐμοῦ δόγματος ἀντίγραφα τοῖς καθ᾽ ἑκά-
στην πόλιν ἄρχουσιν γενέσθω ἐπιμελὲς εἰς τὸ δημόσιον
μάλιστα ἑστάν[αι] σύνοπτα τοῖς ἀναγιγνώσκουσιν, ‘let
questionable authority.”
the rulers of the several cities see that copies of this my
edict are set up in the most public places in full view of
those who wish to read’’ (Edd.). As showing the different
uses to which the word came to be put, it must be sufficient
to add Sy// III. Index p. 173, where references are given to
1501} (B.C. 333) κατὰ Td δόγμα τῶν “Ἑλλήνων, 4127 (Roman
period) δόγματι τῆς ᾿Ολυμπικῆς βουλῆς, 557°! παρὰ τὸ
δόγμα τῶν ᾿Αμφικτυόνων, etc. An interesting example of
the later ecclesiastical use of the word is found in the Chris-
tian prayer (end of (iv/A.D.) published by Schmidt in A7/éche
Studien fiir G. Heinric?, p. 7174 ὅπως καταξιωθῶμεν τῶ[ν]
εὐαγγελιζομένων δογμάτων τῶν ἁγίων cov ἀποστόλων.
δογματίζω.
In the art. by Bishop Hicks cited s.v. δόγμα, three
instances of this verb are cited from the inserr.—C/G 2485*7
(B.C. 105) τὰ] περὶ τῶν συνθηκῶν 3] δογματισθέντα of
Senatus consulta, C/G 3524°4 (time of Augustus) πὰρ ταῖς
δεδογματισμέναις αὔτῳ τείμαις, and C/G 57851 ἐὰν δόξῃ τῇ
ἀγάρρει [οὕτως], καθὼς καὶ ὑπὲρ φρητάρχου καὶ χαλκολόγων
δογματί[ζεῖται. In the LXX δογματίζω is used several times
of issuing a decree, and twice at least (2 Macc 10%, 1.5.5) of
religious enactments. As against AV and RV, the verb may
possibly be passive in Col 2%°—‘*Why do you allow your-
The Poly-
lian compound δογματοποιέω (i. 81. 4) is found Sy// 653°7
(B.C. 91) οἱ ἄρχοντες kal οἱ σύνεδροι δογματοποιείσθωσαν
ὅτι κτλ.
selves to be overridden by Jewish enactments ?”’
δοκέω.
The verb is naturally common, e.g. P Par 4015 (8.6. τ64--
58) εἶπα αὐτῷ μὴ ἐμὲ ἀξιοῦν, ἀλλά, δόξαντα ἀδελφὸν αὐτοῦ
ἐν τῇ αὐλῇ εἶναι, παραγίνεσθαι, P Oxy VII. 1027° (i/A.D.)
ὑπόμνημα ἀφ᾽ οὗ ἔδοξεν δυνήσασθαι ἐμποδισθῆναί μου τὴν
πρᾶξιν, “ἃ memorandum by means of which he hoped that
my execution might be prevented ” (Ed.), 26. 1032°8(A.p. 162)
ἐάν σου τῇ τύχῃ δόξῃ, “if your fortune sees fit.”
exx. of this last phrase we may cite P Petr I. 267 (B.c. 241)
ἐάν σοι δοκεῖ, P Oxy IV. 718% (a.b. 180-02) ἐάν σοι δόξῃ,
and 76. IX. 12208 (iii/A.b.) ἢ δοκῖ σοι, κύριέ pov, πέμψε por
For other
δοκιμόζω
κέρμα ; ‘‘would you be pleased, sir, to send me some
money? ἡ (Ed.). In P Oxy IX. 12187 (iii/a.p.) δοκῶ is
used absolutely, as in 1 Cor 4". ἡ μήτηρ pov Θαῆσις εἰς
᾿Αντινόου, δοκῶ, ἐπὶ κηδίαν ἀπῆλθεν, ‘‘my mother Thaésis
went, I think, to Antinodpolis for a funeral” (Ed.): cf.
P Amh 11. 64° (a.p. 108) δοκῷ μοι. For the more official
usage of δοκέω = “‘censeo,” see OG/S 233 (B.c. 226-3)
ἔδοξε τῆι ἐκκλησίαι πρυτάνεων εἰπάντων κτλ., Pricne 10578
(6. BC. 9) ἔδοξεν τοῖς ἐπὶ τῆς ᾿Ασίας “Ελλησιν" γνώμη κτλ. :
cf. P Tebt II. 335} (a petition to the Praefect (?)—middle of
ili/A.D.) et δέ τι τοιοῦτον ἔδοξας κελεύειν, “if you really did
vouchsafe to give such orders ἢ (Edd.). For δοκέω followed
by the ace. and inf., as in 2 Cor 1118, cf. P Tebt IT. 413%
(ii/iiiA.p.) μὴ δόξῃς pe, κυρί[α], ἠμεληκέναι σου τῶν ἐντολῶν,
“do ποῖ think, mistress, that I am negligent of your com-
mands” (Edd.). In P Ryl II. 229! (a.p. 38) we find it
with partic. — δοκῶ yap συναιρόμενος πρὸς σὲ Aoydptoy, ‘for
J expect to make up an account without you” (Edd.). The
personal constr. c. inf. predominates: note BGU IV. 11419
(c B.C. 14) οὐδὲ σὲ γὰρ δοκῶι εἰς ἐνφα[ν]ιστοῦ τόπον pe
ἔχειν, 76.29 ἐγὼ μὲν οὐ δοκῶι ἄξιος εἶναι ὑβρίζεσθαι »»»
contra add P Oxy VI, 9371} (iii/A.b.) παρατηρεῖσθαι αὐτὴν
μὴ δόξῃ αὐτῷ τῷ A. λαβῆ[σ]αι τὴν φιάλην, “τὸ keep a
watch on it, lest A. should determine to take the bowl”
(Edd.), CP Herm 268 (a procés verbal) ὃ ἐὰν αὐτοῦ δόξῃ τῷ
μεγέθι, “" whatever his highness shall determine.”
δοκιμάξζω
is not uncommon in its primary sense of *‘ testing.” Sy/Z
522" (iii/B.C.) δοκιμάζειν δὲ τὰ ἱερεῖα τοὺς προβούλους, with
other officials. P Ryl II. 114% (c. A.D. 280) . . .] κατὰ τὸ
δικαιότατον δοκιμάσει ὁ κράτιστος [ἐπιστράτηγο]ς, ‘his
excellency the epistrategus shall sift the matter with the
utmost equity.” So still in vi/vii a.p., P Oxy 1. 128 werso®
ἵνα τὸ παριστάμενον ἐπ᾽ αὐτῷ δοκιμάσῃ, ‘in order that you
may judge of his present condition (Edd). Ρ Flor II. 1194
(A.D. 254) ὅπως δοκ[ιμάσας γράψης μοι εἰ οὕτως ἔχ[ει, “that
after inquiry you may write to me whether it is so.” P Gen
T. 325 (a.p. 148), of an inspector of calves for sacrifice—
δοκιμάσας ἐσφράγ[ισα ὡς] ἔστιν καθαρός. From
OY was a step taken long before
kal
“proving ” to ‘‘approving ”
these documents were written, so that the ambiguity which
meets us in Rom 218 and Phil 11° is based on the normally
coexisting uses. So in the earliest known marriage-contract,
P Eleph 17° (B.c. 311-0) (=Se/ections, p. 3) differences
between husband and wife are to be settled by three men—
ods ἂν δοκιμάζωσιν ἀμφότεροι, ‘whom both shall approve,”
and in P Fay 106%8 (c, A.D. 140) a plea for exemption from
certain public services is put forward on behalf of physicians,
and especially of those who have ‘‘ passed the examination ”
like the petitioner—paA{tjora [δὲ of δε]δοκιμασμένοι ὥσπερ
κἀγ[ώ ;: cf. Sy// 371° (time of Nero) ἀνὴ[ρ] δεδοκιμασμένος
τοῖς θείοις κριτηρίοις τῶν Σεβαστῶν ἐπί τε τῇ τέχνῃ τῆς
ἰατρικῆς καὶ τῇ κοσμιότητι τῶν ἠθῶν α character certificate
and an examination, to qualify for M.B. In the inserr.
indeed the verb is almost a /erm. techn. for passing as fit for
a public office: see Milligan Zhess. p. 18. So OG/S go?
(the Rosetta Stone—B ©, 196) ὃν (sc. ΤΤτολεμαῖον ᾿Εἰπιφανῆ)
δ΄ Ἤφαιστος ἐδοκίμασεν, z.¢. ‘examinatum probavit ideoque
regem constituit ” (Dittenberger) : the same phrase meets us
in a Munich papyrus, Chves¢. I. 10919 (end of iii/B c),
167
,
δοκίμιος
of Ptolemy Philopator, ὃν ὁ Ἥφαιστος ἐδοκ[(μασεν, ὧι ὁ
Ἥλιος ἔδωκεν τὸ κρ]άτος. Hence comes a meaning hardly
distinguishable from δοκεῖν, as in P Petr III. 41 verso 19
δ]ποτέρως οὖν καὶ σὺ δοκιμάζεις, οὕτως [ἔσται, ‘ whichever
- δοκιμάσασα προ[στ]ήσεσθαι
γνησίως τοῦ παιδίου, ‘‘having found that my own brother
will honourably protect the child” (Edd.), P Oxy I. 711-18
(A.D. 303) κελεῦσαι εἴ σοι δοκοῖ ἢ τῷ στρατηγῷ ἢ ᾧ ἐὰν
δοκιμάσῃς, ““ἴο instruct, if you will, the strategus or any
other magistrate whom you may sanction ” (Edd.). For a
verb δοκιμάω, unknown to LS, see P Tebt T. 2478 (ΒΟ, 117)
καθότι [ἂ]ν δοκιμήσῃς, P Oxy IIT. 533%4 (ii/iii ap.) ὃν éfav
δ]οκιμᾷς, and cf. Mayser Gr. p. 459, also below s.z. δοκιμή.
Note that δοκιμόω is old, at any rate in its Aeolic form
δοκίμωμι, found in Sappho, and in the learned Aeolic of
Julia Balbilla, in the suite of Hadrian, Awibe/ 9917.
δοκιμασία.
Syil 540° (B.C. 175-1) περὶ δὲ τῶν προπεποιημένων οἱ ἐξ
ἀρχῆς ἔγγυοι ἔστωσαν ἕως τῆς ἐσχάτης δοκιμασίας (sv. τοῦ
ἔργου). Ina papyrus containing various chemical formulae,
P Leid X vi. 22,20;ix. 12 (jji/iv a.p.) we hear of χρυσοῦ
and ἀσήμου δοκιμασία. In another papyrus of the same
collection, ΟΣ (B.c. 56—acc. to Mayser B.C. 260-59) we read
of a certain Orsenuphis who occupied the position of δοκιμα-
στής at Syene, apparently with reference to the inspection
of the food returns (see the editor’s note), and cf. P Petr II.
4 (8)® (a report regarding a quarry—B.c. 255-4) παραδει-
κνύοντος ἔργα δοκι[μαστοῦ, by whom Lumbroso (see p. 28)
understands the officer in quarries called Prvéans by the
Romans. Note also Sy// 38838 (a.p. 129), where Hadrian
commends to the archons and senate of Ephesus Lucius
Erastus, a sea-captain, who wishes to become a senator:
κἀγὼ τ[ὴν] μὲν [δοκι]μασία[ν ἐφ᾽ ]ipety ποιοῦμαι, but if he is
approved the Emperor will himself pay the fee.
δοκιμή
is cited by Grimm from Dioscurides, who flourished under
Iadrian (ace. to \V. Christ): Paul is accordingly the earliest
authority, but certainly not the coiner, unless we are to
make the medical writer dependent on him. If δοκιμάω
really existed as a by-form of δοκιμάζω, δοκίμησις might
produce δοκιμή αΞ ἀγάπησις produced ἀγάπη and ἀπάντησις
ἀπάντη. In any case δοκιμή is a new formation of the
ITellenistic age.
δοκίμιος.
Since Deissmann (4S p. 259 ἢ.) drew this unsuspected
adjective from the papyri to interpret Jas 15 and 1 Pet 17—
a good example with which to meet those who assert that
the papyri have not given us any ew meanings for NT
words—examples have been further accumulating, 6. σ. BGU
IV. τοῦς (A.D. 97) ἀπέχειν αὐτὸν τιμὴν χρυσίου δοκιμεί[ο]υ
μναϊαίων ὀκτώι, and so *°, 20. 1045% 15 (Δ.Ὁ. 154) τὴν φερνὴν
δοκιμος
χ[ρ)Πυσίου δοκιμίου τετάρτας τέσσαρες, 10. IIT. 7178 (A.D.
149) χρυσίου Soxipelov σταθμῷ ᾿Αλεξανδρείνῳ, Τ Tebt II.
30222 (A.D. 134-5) χρυσίου [δ]οκιμίου, “standard gold”’
(Edd.). Hort’s divination (1 Pe¢. p. 42) detected that the
needed meaning in the NI passages was ‘what is genuine
in your faith’’: the papyri have given a welcome endorse-
ment to the master’s instinct, and have at the same time
rendered unnecessary his preference for the less well-attested
reading τὸ δόκιμον (Moles on Select Readings, p. 102, in The
NT in Grk? ii. Appendix). For the noun δοκιμεῖον =
‘crucible,’ which is found in the LXX, cf. OG/S 3081
(ii/B.c.) Kal τῆ(ς) πρὸς θεοὺς εὐσεβείας ἔξργ]ωι KadAl[oTw]e
οὐ μεικρὸν δοκιμεῖον ἀπέλιπεν, Sy// 588% (c. B.C. 180)
δοκιμεῖα. The editor in his note on the last passage com-
pares 7GS7 30325" ἐγδότω δὲ ἡ ἀρχὴ [κ]αὶ ἐξ οὗ ἂν παραλάβῃ
χρυσίου ἀσήμου καὶ ἐπισήμου κατασκευάσαι τῷ θεῷ φιάλην
χρυσῆν, καταλιπομένη δοκιμεῖον. ;
δόκιμος.
P Hamb I. 2% (a.p. 59) ἀργύριον ἐπίσημον δόκιμον
ἀρεστὸν ἀνυπόλογον παντὸς ὑπίο]λόγου, P Amh IT. 89°
(A.D. 121) τὸ (2. τὸν) δὲ ἀργυρικὸν φόρον δόκιμον ἄριστον
(or ἀριστόν for ἀρεστόν), P Oxy 11. 26:5 (A.D. 81-95)
τὰ τοῦ χρυσίου δοκίμου μναιαῖα τέσσαρα, P Flor I. 411°
(A.D. 140) τὸ μὲν ἀργύριον δόκιμον, τὸν δὲ πυρὸν νέον
καθ(αρὸν) ἄδολ(ον), so 20. 721} (A.D. 128-9), etc.
bination with ἀρεστός in the first (and probably the second)
citation may partly illustrate the combination of Rom 1418
(cf. 122). In another combination we have the adj. in
the Will of Epicteta, J/zche/ 1001 *Y- 33 (Theran Doric—
ες. B.C. 200) παρεξοῦντι δὲ of ϑωρεὰν ἐπιμηνιεύοντες οἶνον
ξενικὸν ἱκανὸν δόκιμον ἕως τριῶν πινόντων.
‘The com-
δοκός.
In P Petr 11. 33" 53 (a steward’s account) we have men-
tion of δοκοί in a fragmentary context, but following τὰ
ξύλα. Cf. P Lond 2801} (A.D. 55) (= II. p. 194, Chresé. 1.
Ρ. 371) ἐκ τῶν ἐμ]ῶν δαπανῶ[ν μ]ηχανὴν ἐλαιου[ργικὴν καὶ
τ]ῆς αὐτῆς θυίαν καὶ τὰ ἀνήκοντα ξυλικὰ ἀργαλεῖ[α] καὶ
δοκὸν τὴν ὑπὲρ τὴν μηχανὴν προσανγέλλω, τοῦτο κτλ.,
Chrest. I. τ7615. (middle i/A.p.) ἐπεὶ οὖν καὶ αὐτὸ τὸ
ἐλαιουργῖον συνεχυτρώθη καὶ ἠναγκάσθην δοκοὺς καὶ ἐρεί-
σματα παρατιθένα[ι, ‘props ’’ for the repair of an oil-press,
P Flor 11. 127°(A.p. 256) τὸ βαλανεῖον παντὶ τρόπῳ ποίησον
ὑποκαυθῆναι καὶ δοκοὺς εἰς αὐτὸ παρενεχθῆναι ποιήσας,
“logs”’ for the heating of a bath. Sy// 587° (B.c. 329-8)
mentions δοκοί and στρωτῆρες together in the accounts for
the building of a temple τοῖν θεοῖν : Dittenberger shows that
the prices indicate the former to be heavy beams on which
the latter were laid transversely. It is obvious that the
Oriental hyperbole in Mt 7*# will admit of no tempering
from the usage of the word. A new verb δοκόω, ‘ furnish
with beams,’’ occurs in the P Grenf II. 355 (B.c. 98),
P Ambh II. 513%28 (B.c. 88), P Ryl II. 249° (B.c. rr8).
δόλιος.
We can quote the derived abstract from Vettius Valens,
p- 2° τυφώδεις, ἀποκρύπτοντας τὴν δολιότητα, αὐστήρους
κτλ. The verb δολιόω (LXX and NT), ““ποῖ found in
prof. writ.’’, was easily formed when wanted, but whether the
168
δόξα
| δόλος.
For δόλος in the forensic sense, as Deut 2774, cf. the
Jewish prayer for vengeance from Rheneia, Sy// 816%
(ii/i B.c.) ἐπὶ τοὺς δόλωι φονεύσαντας : see Deissmann
LAE, p. 423. Cf. the compound δολοφονέω, BGU II.
388i. 23 (ji/iii A.D.), Sy/Z 324° (i/B.c.). In BGU I. 3261-8
(a will—a pb. 189) we find ταύτῃ τῇ διαθήκῃ δόλος πονηρὸς
ἀπέστη (?=améotw). Mommsen (Si/cungsherichte der
Akad. su Berlin, phil.-hist. Klasse, 18 Jan. 1894, Ρ. 50)
states that he has not met the phrase elsewhere in this
connexion, and compares the common formula on graves,
ab hoc monumento dolus A much earlier
instance of δόλος πονηρός is Sy// 319% (ii/B.C.) μήτε να[υσὶν
βοηθείτωσαν δημοσίαι βουλῇ μετὰ δόλου πονηροῦ: cf. OG/S
62912 (Δ.1.. 137) χωρὶ[ς] δόλου πο[νηροῦ, PSI III. 1587
(astrological —?iii/A.D.) διὰ μετεωρισμῶν καὶ κακῶν [δόλ]ων.
malus abesto.
The first of these inscriptions is about contemporaneous with
the famous Oscan Zaébula Bantina, where perwm dolom
mallom recurs (with other parts of the noun), representing
sine dolo malo. n view of the fixity of the formula in Italy
from the beginning of our records, we can hardly doubt that
it was transferred to Greek from Italic: it is noteworthy
that S727 319 was obviously Latin in phrase before it took
Greek form. The meaning “‘taint,’’ of material things,
which gives us ἄδολος as described sd voce, appears in the
formula for χρυσοῦ δόλος in the chemical papyrus P Leid
X iii, 10 (jii/a.p.). So 76. i 181. in a test (δοκιμασία) for
unstamped silver (see under ἄσημος) : ἄσημον ἐπιγνῶναι εἰ
δόλον ἔχει" κατάθου εἰς ἅλμην, θέρμν (1. θέρμαινε), ἐὰν δόλον
ἔχῃ μέλαν γείνεται. Add Vettius Valens, p. 73}} ἐξ ὀνειδισμῶν
καὶ ἐνέδρας καὶ δόλου καὶ ἐπιθέσεως ἀναγομένους. The word
is MGr.
δολόω.
Like δόλος, the verb is found in P Leid ΝΥ. 57 and “i?
(iii/iv A Ρ.)-- κασσίτερον γνῶναι εἰ δεδόλωται ~ χωνεύσας
αὐτὸν κτλ., and δολοῦται χρυσὸς εἰς αὔξησιν μισύει καὶ γῇ
Σινοπίδι κτλ. See also Sy// 802! (ii'/B.c.) δολωθεὶς ὑπὸ
ματρυιᾶς, and Vettius Valens p. 248? ὁπόταν δὲ κακωθῇ,
δολουμένη ἀδιανόητος γίνεται. Our first instance reinforces
Grimm’s quotation from Lucian and Thayer's from ios-
curides to make clear the metaphor of 2 Cor 45.
δόμα.
P Petr. III. 42 C 14 (8.6. 255) οὐδενὶ τρόπῳ ἐργάζονται
διὰ Td μ[ὴ ἔχειν τὰ δέϊοντα, τὸ yap προδοθὲν αὐτοῖς δόμα
ἀνενηνόχασιν]ημῖν καταβεβρωκέναι. σχολάζοντί ες δὲ διατε-
Aovor.—with reference to the idleness of certain quarrymen,
owing to some defective supply. For the preference for the
short radical vowel in nouns of this class in Hellen. Grk see
Thackeray Gr. i. p. 79, Mayser Gv. p. 65.
δόξα.
In the account of a popular demonstration at Oxyrhynchus,
P Oxy I. 41 (iii/iv a.p.), the prytanis is hailed as δόξα
πόλεω[ς. Deissmann (He/lentsterung αἰ. Semitischen Mono-
theismus, p. 165 f.) throws out the suggestion that the word
may originally have had a “realistic” meaning in the
ordinary Grk of the day, and cites as a partial parallel its use
as a name for women and ships (cf. F. Bechtel, Dée attéschen
translator of Num 2518 was the first to coin it no one can say. | Frawennamen (1902), p. 132). The plur. δόξαι occurs in the
δοξάζω
astrological papyrus PSI III. 158*4, 4! (? iii/A.p.). For the
Biblical history of the word, see Milligan 7hess, p. 27 and
Kennedy S¢ Pazl’s Conceplions of the Last Things, p. 299 ff.
In an early Christian prayer ΑΔ για, (as cited s.v. δόγμα)
p- 69 we have * α[ἰ]νέσεις καὶ δοξολογείας [ἀνα]φ[ἐέρ]ομέν
σοι. A familiar NT phrase is applied to the sun in P Leid
Wi. 7 πὶ A.D.) ᾿Αχεβυχρωμ, ὃ ὃ (om.) μηνύει τοῦ δίσκου
τὴν φλόγα κί(αὶ) τὴν ἀκτῖνα, οὗ ἡ δόξα ᾿ ααα, ηηη, www, ὅτι
διά σ᾽ ἐνεδοξάσθη ἀέρας (? a new nom., anticipating MGr) :
see also below 5.2. δύναμις.
δοξάζω.
The verb is found in the sepulchral epitaph ot ἃ yzmus,
already cited s.v. δεισιδαίμων, Aabe/ 6077 (ili/A.D.)
εὐφρανθεὶς ἐφ᾽ ὅσον μοῖραι χρόνον ὥρισαν αὐτῷ. εὐσεβίης
ἕνεκεν δοξασθεὶς καὶ μετὰ λήθην. As illustrating the NT
usage of this word, the following invocation from the magical
papyrus P Lond 121° (jii/a.p.) (=I. p. 100) is note-
worthy—kvpla “Iows . . . δόξασόν por (for pe), ὡς ἐδόξασα
τὸ (ὄνομα) τοῦ υἱοῦ (pap. viots) σου “Ὥρου : cf. Reitzenstein
Poimandres, p. 22 n°. See Anz Subsidia, p. 356. A
further magical quotation was given above under δόξα.
Grimm’s ‘fuse not found in prof. writ.,”’ viz. ‘‘to
etc., disappears from that
make
glorious, adorn with lustre”
category, as we might expect: cf. also OG/S 168° (B.C.
115) ἐν ᾿Εἰλ]εφαντίνηι ἱεροῦ δεδοξασμένου ἐξ ἀρχαίων καὶ
[. . - The verb survives in MGr, with partic. δοξασμένος as
an adj., ‘‘celebrated.”’
Aooxas
is found as a feminine name among both Greeks and Jews
(see Knowling ad Ac 98 in £G7). An interesting example
is afforded by a Delphic inscription of ii/B.c., Sy// 8541) 12,
where a certain Alexon entrusts the care of a manumitted
slave of this name to one Thracidas—rtpep]éro Θραικίδας
Δορκάδα, εἴ κα θέλῃ [oliketv ἐν τα[ὑ]τῶι ~ εἰ δὲ μή, ἐνβαλ-
λέτω Θραικίδας Δορκάδι τροφὰν τοῦ μηνὸς ἑκάστου πυρῶν
τέσσαρα ἡμίεκτα KTA. See also Deissmann AS, p. 189,
ZNTV i. p. 88. The diminutive, which is found in LXX
Isai 13!4, occurs in a papyrus letter P Iond 4134 (c. A.p.
346) (= II. p. 302), complaining of the gazelles which are
spoiling the writer’s crops— ἐπιδὴ τὰ δορκάδι[α] ἀφανίζουσειν
τὸ (1. τὰ) σπόριμα.
δόσις.
The word is very common in financial transactions. Thus
it is =“ instalment”’ in P Petr III.418:1® τὴν B δόσιν, “the
second instalment,” so 76. 46(1)®? τὴν δευτέραν δόσιν, P Oxy
IV. 7247 (A.D. 155) ἐξ ὧν ἔσχες τὴν πρώτην δόσιν ἐν Spa-
χμαῖς τεσσαράκοντα, “᾿ οἵ which sum you have received the
first instalment amounting to 40 drachmae’’ (Edd.), 20.
VIII. 11271 (a.p. 183) ἀποδότω TO μεμισθωκότι τὸ ἐνοίκιον
κατ᾽ ἔτος ἐν δόσεσι δυσὶ διὰ ἑξαμήνου τὰς αἱρούσας δραχμὰς
τριάκοντα, ‘shall pay the rent annually in two half-yearly
instalments of 30 drachmae” (Ed.). Similarly 7d. VI. 912°°
(A.D. 235). For δόσις in connexion with the payment of a
rate or tax, see P Flor II, 133° (A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ
ὑπομνήσεως χρήζειν ἰδόντων ὑμῶν τὰς τακτὰς ἡμέρας τῆς
δόσεως- ἃ delicately worded reminder with reference to the
dyke-tax : cf. Ost 6! (ii/A.p.) in Faytim Papyri p. 322,
δόσις βαλί(ανευτικῶν 2). Ina proposed lease of a vineyard,
169
δουλεία
P Lond 163%* (a.p. 88) (=II. p. 183) we find provision
εἰς μισθῶν δώσιν, and in BGU II. 473° (a.p. 200) ἕνεκεν
χρηματικῆς δόσεως. Add P Oxy III. 47475 (Ὁ a.p. 184)
ἐπέσχεν ἂν τὴν δόσιν τοῦ φθάσαντος αὐτῷ ὑπὸ σοῦ
ἐξοδιασθῆναι ἀργυρίου, and .Sy// 540"! (B.C. 175-1) ἐργᾶται
δὲ συνεχῶς pera Td τὴν δόσιν λαβεῖν ἐντὸς ἡμερῶν δέκα,
with the editor’s note where δόσις is explained as ‘* pensio
pretii qua redemptor opus licitus est.’”’ /4. 505!% (early
ili/B.C.) περὶ τὴν τοῦ o[(]rov δόσιν illustrates the use with
other than money objects; while zd. 858" (ii/B.c.— Delphi)
εἰ δέ τινι ζώων δόσιν ποέοιτο τῶν ἰδίων Laos, shows it asa
pure xomen actionzs. So also BGU IV. 1τ5133 (R.c. 13)
οὐδεμί(αν) δόσιν κοιλὴ(ν) ποιούμενοι, 20. 115618 (B.C. 15)
ἐὰν δέ τινα τῶν καθ᾽ ἡϊμέραν δ]όσεων κοιλάνωσι. The
combination with λῆμψις, as in Phil 41, is of the same
character: with this cf, the astrological fragment, P Tebt
II. 277° (iii/A.D.) δόσις kal λήμψις (plur.). The distinction
from δόμα is observed throughout the documents: we have
not noticed instances of the purely concrete use
generally recognised in Jas 7. A form δόσιμος (MGr
δόσιμο) is found in the long list of royal ordinances, P Tebt
I. 5¥® (u.c. 118) τῶν δ᾽ ἄλλων τῶν δοσίμων μὴ πλεῖον
ἐπισταθμεύεσθαι τοῦ ἡμίσους, where the editors render,
any
‘*and in the case of their other buildings which may be used
for quarters, not more than half shall be occupied for that
purpose.”
δότης.
For this rare orm, which in 2 Cor οὗ Paul borrows from
LXX of Prov 22%, Nageli (p. 62 n.1) compares ἐκδότης
(ὁ Verdinger”) in C/G 2347c-® (pre-Christian).
δουλαγωγέω.
For δ. used in a moral sense, as in 1 Cor 9*7, we may cite
Epict. iii. 24. 76 τί λέγεις πρὸς τοῦτον τὸν SovAaywyotvTa
oe; ‘* what sayest thou to this man who is treating thee as a
slave?’’ Cf. 24. iv. 7. 17 (Sharp Zpictetus and the NT,
p- 71). For the subst. used literally cf. P Oxy I. 3810
(A.D. 49-50) (= Selections, p. 53) Tod Σύρ[ου] ἐπικεχειρη-
κότος ἀποσπάσαι εἰς SovAaywyla[y] Tov ἀφήλικά μου υἱὸν
᾿Απίωνα, ““ϑγιιι5 having endeavoured to carry off into
slavery my young son Apion,”’ 2d. IX. 120617 (A.D. 335)
εἰς δουλαγωγείαν ἄγειν, and the dialect inscription, appar-
ently of Roman times, Sy// 8411} εἰ δέ τις ἐπιλανβάνοιτο
αὐτῶν ἢ καταδουλίζοιτο, & τε γενηθῖσα Sovdaywyla αὐτῶν
ἄκυρος καὶ ἀρεμένα (1. ἀρμένα -- ἠρμένη) ἔστω.
δουλεία.
P Ryl IT. 153%? ἕξι]... ἐφ᾽ ὃν αὐτὴ περίεστιν χρόνον τὴν
τῶν αὐτῶν δούλων δουλί[αν, ‘shall retain for so long as she
survives the services of the said slaves” (Edd.). Ρ Grenf
Il. 754 (A.D. 305) ὁμολογῶ τετροφευκέν[ αι] σοι τὸ τέταρτον
μέρος τῆς δουλίας, where, according to the editors, ‘‘ the
sense seems to require that δουλεία should be taken in its
abstract meaning, and τὸ τέταρτον μέρος as an indirect
accusative.” The document is an acknowledgement by
Tapaous, a νεκροτάφη of the city of Month, that she had
received payment for food and clothing as one of four nurses
in acertain household. In MGr δουλειά is usec generally
of any work or task, especially of a menial character.
δουλείω
δουλεύω.
We can cite no example of δ. used in a religious sense
from pagan literature, but the syncretistic occult P Leid W
τῷ σῷ ἀγγέλῳ. Note also the mention of the ἱερόδουλοι in
connexion with the Serapeum in P Leid Di 2 (p.c. 162)
σοὶ δὲ γίνοιτο, ἀνθ᾽ ὧν πρὸς τὸ θεῖον ὁσίως διάκ[ει)σαι καὶ
τῶν ἱεροδούλων καὶ τῶν ἐν τῷ ἱερῷ πάντων ἀντιλαμβάνῃ,
ἐπαφροδισία, χάρις κτλ., and in P Tebt I. 635 (B.c. 140--30)
where reference is made to the revenues accruing to the
priests from various sources including the ἱερόδουλοι. The
mention immediately afterwards of *‘ the so-called ἀφροδίσια "
leads the editors to believe that these ἱερόδουλοι were
ἑταῖραι, like the votaries of Aphrodite at Corinth; but cf.
Otto (Przester i, p. 118), who understands simply a ‘‘ lower ”
order of priests in contrast to the tribal priests. See
Grenfell-Hunt’s note on P Tebt Zc. Δουλεύω in MGr =
*©work,’’ ‘‘serve.”’
δοῦλος.
In Wilcken Os¢y. 1. p. 681 ff. there is a valuable account
of the occupations which in the Graeco-Roman world were
monopolize! by slave labour, Among those that were not,
the following classes, which are represented in the NT,
are mentioned—aAtevs, ἀμπελουργός, γεωργός, γραμματεύς,
διδάσκαλος, ἔμπορος, ἐργάτης, ἰατρός, ναύκληρος, ποιμήν,
τέκτων, τραπεζίτης, χαλκεύς. For the Pauline δοῦλος
“Χριστοῦ it is sufficient to refer to Deissmann’s well-known
discussion (AZ, p. 323 ff.), in which the phrase is set in
the light of old Greek custom, and especially of the right
of manumission as evidenced by the Delphic inscriptions.
A further contrast is drawn later (p. 381) with the familiar
title a “slave of the Emperor,” as in the Phrygian inscrip-
tion, BCH xxviii. (1904) p. 195, ᾿Αγαθόποδι δούλῳ τοῦ
κυρίου αὐτοκράτορος. Reference may also be made to
Thackeray Gr. i. p. 8, where the growing tendency in the
LXX renderings to emphasize the distance between God and
man is shown by θεράπων giving place to οἰκέτης, this to
mais, and this again to δοῦλος. The phrase of Mt 253 is
found in P Par 68.54 (Imperial) ἀχρείους δούλους. (See
under ἀχρεῖος, where however Mt Zc. is accidentally over-
looked). On Δοῦλα as a proper name, see Pro/eg. p. 48n}.
The adj. δουλικός, which is not found in the NT, is
very common—BGU IV. 10582 (B.c. 13) δουλικὸν παιδίον,
wb. I. 193% (A.D. 136) δουλικὸν ἔγγονον, P Tebt II. 4075
(?A.D. 199) δουλικὰ σώμ[ατ]α, etc. Δοῦλος, fem. δούλα,
remains in MGr.
δουλόω.
The negatived verbal may be quoted from OG/S 4405, an
honorific decree of the Pergamenes to P, Servilius Isauricus,
proconsul of Asia B.c. 46, whom they describe as ἀποδε-
δωκότα τῆι πόλει τοὺς πατρίους νόμους καὶ τὴν δημοκρατίαν
ἀδούλωτον.
δοχή.
This word in its NT sense of ‘‘ entertainment” is read by
Schubart (see Berichiigungen, p. 5) in BGU III. 8157 6
Σωκρ[ςά]της 6 προ[κου]ράτορ pov κόπους [τινὰς πα[ρ]έχῃ
περὶ τῆς [δο]χῆς (pap. [. . 1 Ans). The derivative δοχικός
may be quoted as adj. from P Ryl II. 8513 (Α.}. 185) [μέτρῳ
170
δραχμή
δημο]σίῳ δοχικῷ, “᾿ measured by the official ‘ standard,”
and as a neuter noun 74, 200°ff. (A D. 111-2) (πυροῦ) δο-
X(tk@) ‘by receiving measure” (Edd.). See the long note,
P Hib 1. p. 228f., on the ratio of an artaba ἀνηλωτικῷ,
“by spending measure,” to one δοχικῷ, the former being οἷν
larger. In 26. 8713 (B.c. 256-5) the same is called μέτροις
παραδ[ο]χικοῖς. Δοχή itself is common in accounts: see e g.
index to P Tebt 1. =
δράκων 5
is common in the magic papyri, e.g. P Leid W it 5
(ii/ili A.D.) δράκοντα δάκνοντα τὴ (1 τὴν) οὐράν, so x 38,
7b, V {. 16 {ιν A.D.) δράκων εἶ πτεροειδής, P Lond 121585
(iii/A.b.) (=I. p. 102) ὁ δράκων οὐροβόρος, 20. 181, and
PSI I. 284 (Piii/iv A.p.), 299 (?iv/A.p.). In P Oxy ΠῚ. 4901
(A.b. 124) one of the witnesses to a will records that ἔστιν
μου ἡ σφ[ραγὶς] δρακόμορφος : the edd. correct to δρακοντό-
popdos, but in view of the common MGr δράκος, the bogey
of many a folk-story, it seems better to assume the short
form as genuine. It is one of many anticipations of MGr in
a simplified word-formation.
In a Christian amulet, Aa@zée/ 1140 "- 3, Satan is addressed
as μ[Πασμα, δράκων, On[pav λ]όχε, κτλ.
δράσσομαι.
For this verb, which is found in the NT only in 1 Cor 3%,
where it is substituted for the less vivid καταλαμβάνων of
the LXX Job 515. cf. P Oxy X. 1298?° (iv/A.p.) σὲ γὰρ
μόνον ἔχω μάρτυρα πῶς ὁ Τοῦνθος δραξάμενός pov—‘‘ laid
hands on me.” An otherwise unknown active is doubtfully
restored in P Lond 1170 verso4® (a.p. 258-9) (= III.
Pp: 196) opol(ws) δίράἼττοντες χόρτον ἐν TH ἃ κλήρί(ῳ). For
the constr. with the acc. in the NT passage see Pro/eg. p. 65.
For the subst. δράγμα = “handful,” then ‘* sheaf,” as
Gen 377, Ruth 27, cf. P Fay 1209 (c. A.D. 100) θέρισον τὸν
&[y]pov τῆς ᾿Απιάδος καὶ λύσις εὐθέω εἰς "A. [. .] τὰ Spa-
γματα, ‘‘reap the field at Apias and let the sheaves go off
immediately to A. .” (Edd.). From a series of
accounts, P Fay 102 (c. A.D. 105), it appears that the wages
paid to workmen were coupled with accounts of γόμοι and
farm-
Spayp(ara) of wheat and barley: see the editors’ intro-
payment is made eis δράγμα χόρτου. The compounds
δραγματηγεία and Spayparnyéw are found P Flor 11. 185% **
(A.D. 254), and in P Petr III. 28 verso (δ) (B.C. 260) we
have ἐδραγματοκλέπτει, ** stole sheaves in gleaning ~
δραχμή.
This coin, which is only mentioned in the NT in Lk 158*,
was of the same value as the denarius in ordinary calcula-
tions or about 9}¢.: see Kennedy in Hastings’ D.B&. iii.
p. 428. Raphael when he accepted service with Tobit did
so for δραχμὴν τῆς ἡμέρας Kal τὰ δέοντά σοι (Tobit 51%) :
cf. Mt 20?, In BGU I. 183 (a will—a.p. 85) we read of
a bequest Στοτοήτι καὶ “Ὥρωι ἑκάστῳ [ἀ]νὰ ἀργυ[ρίου
δρα]χμὰς ὀκτώ. The same sum is mentioned in the will of
Thaésis, P Tebt II. 38115 (a.p. 123) ( = Sevectzous, p. 79)
where the editors conjecture that it may have been ‘‘a con-
ventional legacy where a serious bequest was not intended”:
ef. our ‘cut off with a shilling.” According to Thackeray
Gr, i. p. 103 the form δραγμή, which is found in late MSS
δρέπανον
of the LXX (2 Macc 419, 107° etc.), does not occur in the
Ptolemaic papyri. As against the ordinary derivation of
δραχμή from δράσσομαι, Lewy (/remdworter, p. 18) makes
it of Eastern origin, connecting it with the Phoenician
ἽἿ see also BDB Aeé. Lex. under this word, and
Boisacq Etym. Lex. s. 2. δράσσομαι and δραχμή. Δραχμή
is of course still in use as the name of a coin, worth about a
franc.
δρέπανον.
P Magd δ᾽ (B.c. 218) δρέπανον θεριστικὸν οὗ τιμὴ
(δραχμαὶ) B, ‘a sickle for reaping worth 2 drachmae,”
P Petr Il. 334-18 καὶ φελίου kal Speravov. In two (appa-
rently Jewish or Jewish Christian) inscrr. from Phrygia we
find δρέπανον used in connexion with an imprecation—
C. and B. ii. p. 565, no. 466, ἐὰν δέ τις αὐτῶν μὴ φοβηθῇ
τούτων τῶν καταρῶν, τὸ ἀρᾶς δρέπανον εἰσέλθοιτο εἰς τὰς
οἰκήσις αὐτῶν καὶ μηδίναν ἐνκαταλείψετο: cf. 20. p. 652,
no. 563. MGr δρεπάνι.
δρόμος
in NT keeps the older sense as omen aclionts, ---τὸ δραμεῖν.
For this cf. Wiinsch 47 313
rivals in a race are vigorously cursed—kata8yoov αὐτῶν τὰ
σκέλη καὶ τὴν ὁρμὴν Kal τὸ πήδημα καὶ τὸν δρόμον. So of
(Carthage, imperial), where
ἔχειν τακτούς.
denote a place where running might no doubt take place,
In Egypt it had become specialized to
though the possibility is no more remembered than in some of
our modern -advome compounds. See Wilcken Os¢v. i. p. 771,
Dittenberger on OG/S 1784, and Otto Preesteri. p. 284. It
was the area in front of the entrance to a temple, paved with
stones—cf. P Flor I. 50%? (A.p. 268) ἐπὶ τοῦ λιθοστρώτου
δρόμου “Eppod—and often adorned with Sphinxes: it often
became a central point in the business life of the city:
see Strabo 17, p. 805, 28 cited ad P Hamb I. 518. BGU
IV. 1130" (B.c. 4) ὧν [yelrovjes νότωι δρόμος τοῦ ἱεροῦ
“Χ[νο]ύβεως θεοῦ μεγίστου will serve as an example. Ilence
the μέτρον δρομων came to denote such a measure as
was customary on the δρόμοι. In their note on P Fay 168
(i/B.c.) GH describe δρό(μῳ) as ‘‘ the artaba of the largest
capacity”: see further the introd. to 7d. ror (B.c. 18) where
we have in 1.5 the full formula, (πυροῦ) Spd(pw) (ἀρτάβαι) 7
(ἥμισυ) €, ““ 3%, large artabae of wheat.”’ See also the note
on P Tebt I. 61 (4)386, and Archiv ii. p. 292f. In MGr
δρόμος -- ‘‘way,”’ “‘street,” and this is practically what we
have in P Par 151-156 (p.c. 120), where we read of a house
ἥ ἐστιν ἐκ τοῦ ἀπὸ νότου καὶ λιβὸς τῆς Διοσπόλεως, ἀπὸ
βορρᾶ τοῦ δρόμου τοῦ ἄγοντος ἐπὶ ποταμὸν τῆς μεγίστης
θεᾶς Ἥρας, and in P Oxy VI. 911 (Α.}. 233 or 265) of
property situated €]m ἀμφόδου Δρόμου Θοήριδος, ‘in the
quarter of the Square of Thoéris” (Edd.). For δρόμος in
connexion with racing contests see Vettius Valens p. 251
ὅθεν kal δρόμον ταῖς ἀθλήσεσι παρέχεται. In P Oxy VI.
goo? (A.D. 322) τοῦ ὀξέος δρόμου the editors, following
Wilcken, find a reference to the express postal service, and
so probably in P Flor I. 307 (a.p. 396) etc. For Ps 18(19,5,
where δρόμος might have been very fitly used, we may
compare the portentous ‘‘impromptu”’ καίριον) which Q.
Sulpicius Maximus perpetrated for his tomh, Aazbe/ 618°° :
μούνῳ σοὶ πυρόεντος ἐπειγομένῳ κύκλοιο ἀντολίη Kal πᾶσα
171
δύναμις
—kahds δρόμος. -ἔπλετο δυσμή. The “ poet” may well have
borrowed his phrase from some predecessor less unworthy
of being named with the Hebrew singer.
δύναμαι.
The following exx. of this common verb may be cited—
P Par 471° (c. B.C. 153) (= Selections, p. 22) ἐνβέβληκαν (sc.
οἱ θεοὶ) ὑμᾶς εἰς ὕλην μεγάλην Kal οὗ δυνάμεθα ἀποθανεῖν,
““they have cast us into a great forest, where we may pos-
sibly die,” P Oxy IV. 743% (B.c. 2) οὐκ ἠδυνάσθην συντυ-
χεῖν ᾿Α., “1 was unable to meet A.,” 26. 7γ4413 (B.c. 1) [ΞΞ
Selections, p. 33) πῶς δύναμαί σε ἐπιλαθεῖν ; ‘how can I
forget you?”, P Lond 144™ (?i/a.p.) (ΞΞ 11. p. 253) ἵνα
δυνηθῇ τὸ παιδάριόν μου ἐλθεῖν mpd[s ple, P Oxy LIT. 47218
(4 A.D. 130) οὐ δύναται γὰρ κεκλέφθαι τὸ μηδ᾽ ἀρχὴν
γενόμενον μὴ δυνατὸν δ᾽ εἶναι, ‘for it is impossible for that
to have been stolen which neither ever existed at all nor
could exist” (Edd.). It takes an ace. ve? (as in Lk 1255) in
P Ryl IL. 7758 (A.p. 192) οὐ yap δύναμαι κοσμητείαν. In
P Leid {50 (ii/B.c.) ἔφη δύνασθαι τὰ ἔργα πάντα ἐπιτε-
λέσιν ἐν ἡλι (?—was ὀλίγαις meant ?) ἡμέραι (/.—ats) we
have 8. construed with the fut. inf. as a substitute for the
aor. For the form δύνομαι, which is read by B* in Mt 191°,
2655 etc., cf. BGU 11. 388i. 8 (ii/iii a.p.) ἐγώ, ἃ δύνομαι
ἐνθάδε εὑρίσκειν, ζητῶ, 70. I. 1545 (A.D. 216) ἀπέστ[η]ν τῆς
κώμης οὐ δυνόμενος ὑποστῆναι τὸ βάρος τῆς λειτουργίας,
P Cattiil. 22 (ji/B.c.) (= Chrest. II. p. 421): (see further
Deissmann 4S, p. 193). In P Par 45" (B.c. 153) we have
& σ᾽ οὐ δεδύνησμαι διασαφῆσαι διὰ τοῦ ἐπιστολίου, and in
P Oxy VI. 93979 (iv/A.D.) εἴ πως ἐκ παντὸς τρόπου δυνηθείης
ἱπρὸς ἡμᾶς] ἀφικέσθαι. According to Meisterhans Gr.
p. 169, δύναμαι first begins to augment with ἢ in the Attic
inscrr. after B.C. 300. It occurs in some of the earliest
papyri, as P HibI. 2734 (iii/B.c. zz¢.), 3419 (8.6. 243-2). The
future δυνηθήσομαι is found in P Lond 897! (a.p, 84)
(=III. p. 207), and the aorist ἠδυνάσθην in P Petr ILI.
42 C (14)* (B.c. 255): see Mayser Gy. p. 393 for other
forms. MGr has δύνομαι.
δύναμις.
For the more ordinary meanings of δύναμις we may cite
such passages as P. Oxy 11. 292° (c. A.D. 25) (= Selections,
p. 37) διὸ παρακαλῶ ce μετὰ πάσης δυνάμεως ἔχειν
αὐτὸν συνεσταμένον, ‘wherefore I beg you with all my
power to hold him as one recommended to you,” 74. VI.
8998 (A.D. 200) ἐς ὅσον μὲν οὖν δύναμίς μοι ὑπῆρχεν, ‘as
long as I had the power,”’ 74. 9404 (v/A.p.) τὴν τῶν ἄλλων
μερίδων δύναμιν, ‘* the capacity of the other holdings ” (Edd.),
and, for a Christian example, 76. VIII. 1150° (a prayer—
Vi/A.D.) 6 003 . . . δεῖξον τὴν δύναμ[ίν cov. In P Petr II.
3(2)? we have παρὰ δύναμιν, and κατὰ ϑύναμιν, ‘according
to one’s means,” asin 2 Cor 8%, is very common, especially in
marriage contracts, as when in BGU IV. ros5o!4 (time of Au-
gustus) a certain Dionysius undertakes τρέφειν kal ἱματίζειν
τὴν ᾿Ισιδώραν ὡς γυναῖκα γαμετὴν] κατὰ δύναμιν.
105177 (same date) we have the fuller phrase κατὰ δύναμιν
719. (A.D. 149) κ]ατὰ
25 (A.D. 30-5) shows
In 7.
τῶν ὑπαρχόντων, and in 24. III. 7
δύναμιν [το]ῦ Bifov. P Oxy ΤΙ. 2
the contrasting phrase, again as in 2 Cor 85, when a man
makes a complaint against his wife, notwithstanding the
fact that he had provided for her in a manner ‘‘ beyond his
δυναμόω ]
means ”"—é]y® μὲν οὖν ἐπεχορήγησα αὐτῇ τὰ ἑξῆς καὶ ὑπὲρ
δύναμιν. The combination of Mt 615 ΤΑΝ is found in
P Leid Wiii-29 (ji/iii A.p.) σὺ yap ἔδωκας (ἡλίῳ) τὴν δόξαν
kal τὴν δύναμιν ἅπασαν. Ramsay (Aecent Discovery, p.
118) has drawn pointed attention to the technical use of
δύναμις “in the language of religion, superstition, and
magic,” and describes it as ‘‘one of the most common and
characteristic terms in the language of pagan devotion.
* Power’ was what the devotees respected and worshipped ;
any exhibition of ‘ power’ must have its cause in something
that was divine.” He quotes by way of illustration from
Lydia a dedication to the goddess, εὐ)λογῶν σου τὰς δυνάμις
(Buresch, Avs Lydier, p. 113), and also (p. 117), in illus-
tration of Ac $1, another Lydian inscription, ‘‘ There
is one God in the heavens, great Mén the Heavenly, the
great power of the ever-living God ”—peyady δύναμις τοῦ
ἀθανάτου θεοῦ (Keil and Premerstein, II Reese zx Lydien,
Ρ. 110). Another parallel to the same passage in Acts is
cited by Deissmann (4S, p. 336) from the great Paris
magical papyrus, 1275 ff. (Wessely i. 76) ἐπικαλοῦμαί σε
τὴν μεγίστην δύναμιν τὴν ἐν τῷ οὐρανῷ (ἄλλοι : τὴν ἐν TH
ἄρκτῳ) ὑπὸ κυρίου θεοῦ τεταγμένην. In Vettius Valens
δύναμις is used as a synonym for ἀγωγή (p. 1725 etc.).
For ‘“‘forces” i.e. ‘‘ troops,” cf. OG/S 139% (B.C. 146-16)
ai ἀκολουθοῦσαι δυνάμεις. MGr has 4 δύναμι (decl. like
nouns in -ἢ).
δυναμόω.
For this new verb, which is found in a few late LXNX
books and twice in the NT (Col 12, Heb 1154) we may cite
the early Christian prayer (referred to s.v, δόγμα) p. 71°
(1 θεοῦ τόδε) TS σῶμα.
a further corroboration of the hold the verb had in the
Kow7.
δυνάστης.
In OG/S 573% (1[Δ.0..} the title of δυνάστης is applied
to the son of Archelaus who succeeded his father in the
government of Cilicia without the title of King. It de-
scribes the chief of a Thracian clan in Sy// 31.555 (8.6. 118)
συνεπελθόντος μετ᾽ αὐτῶν Τίπα τοῦ τῶν Μαίδων δυνάστου
μετ᾽ ὄχλίου πἸλείονος. The Commagene rescript, OG/S
383° (middle of i/B.c.) has ὅστις te ἂν βασιλεὺς ἢ
δυνάστης ἐν μακρῶι χρόνωι ταύτην ἀρχὴν παραλάβῃ, and
τό. 44182 (p.c. 81) αἵδε ἀπεδέξαντο τῶν πόλεων καὶ
βασιλέζων] καὶ δυναστῶν τήν τε ἀσυλίαν τοῦ ἱεροῦ καὶ
τὸϊν] ἀγῶνα τὸν τιθέμενον κατὰ πενταετηρίδα ᾿Εἰκάτηι
Σωτείραι ᾿Εἰπιφανεῖ κτλ. For δυναστεύω see the Canopic
decree, OG/S 56 (B.C. 237) τήν TE χώραν ἐν εἰρήνηι
διατετήρηκεν προπολεμῶν ὑπὲρ αὐτῆς πρὸς πολλὰ ἔθνη καὶ
τοὺς ἐν αὐτοῖς δυναστεύοντας, and for δυναστεία, BGU II.
4287 (ii/A.p.). This last word is applied to the Divine
sovranty in Aristeas 194 kal yap ὃ θεὸς διδοὺς ἀνοχὰς
καὶ ἐνδεικνύμενος τὰ τῆς δυναστείας φόβον ἐγκατασκευάζει
πάσῃ διανοίᾳ, ‘for God also by granting a reprieve and
making but a display of His sovranty instils terror into every
breast.”
2 δύο
δυνατός.
For δ. with a ‘‘complementary ” infinitive, as in 2 Tim
12, cf. P Magd 3° (B.c. 221), where in a lease it is laid
down with reference to certain land—q δυνατὴ σπαρῆναι
ἕως Xolax t τὴν δὲ μὴ δυνατὴν σπαρῆναι ἕως τ τοῦ Χοίαχ.
For other exx. of the infin. construction cf P Eleph 818
(iii/B.c.) οὗτος δὲ δυνατός ἐστιν εἰσενέγκαι Kal ἔν[γυο]ν
[t]k[ave]y, P Hib I. 781° 8.6. 244--3) ἐὰν δὲ μὴ δυνατὸς ἦσθα
ἀπολῦσαι, P Giss I. 7911: ὁ (ii/A.p.) εἰ δυνατόν plow] ἦν
διατρ[έ]χίειϊν πρὸς τὴν οἰκονομίαν τῶν ἡμετέρων, οὐκ ἂν
ὠ[κἸνήκειν, P Leid Wit 18 {11 A.D.) ὅτι δυνατὸς εἶ (sc. ποι-
Hoa κτλ,), Sy// 72118 (iv/B.c.) promising to render help καθ᾽
ὅτι ἂν ἦι δυνατός, etc. For the neuter δυνατόν see further
P Petr ΤΙ. 11(1)8 (ες B.C. 252) εἰ δυνατόν ἐστιν καὶ μηθὲν σὲ τῶν
ἔργων κωλύει, πειράθητι ἐλθεῖν εἰς τὰ ᾿Αρσινόεια, and cf. 2).
39 (g)!8 (middle iii/B.c.) διότι ὑπάρχει ἐν τῆι δωρεᾶι χόρτος
ἱκανὸς ἀφ᾽ οὗ ἐὰν ἐν δυνατῶι ἢι εἰς τὰς ἐν τῶι νομῶι ἀβχ,
OGTS γγ139 (p.c. 172-1) ἐὰν ἐν δυνατῶι el. For κατὰ τὸ
δυνατόν, see P Giss I. 368 (B.c. 161), 26. 41τ|1- (ii/a.D.),
and for ὅσον δυνατόν σοι ἐστιν see P Flor 11. 1788 (A.D.
258). It forms a masc. noun in plur. = ‘‘troops” in
P Revill Mél p. 295° (= Witkowski?, p. 96) (B.C. 131-0),
where a man is heard of as coming μετὰ δυνατῶν ἱκανῶν
to suppress riotous crowds: perhaps there is an additional
suggestion of competence—‘‘ mighty men of valour.” The
adverb occurs in JZicheZ 1091". 27 (Theran Doric—e, B.C.
200) ὅπως δὲ πάντα διοικεῖται κατά τε τὰν διαθήκαν καὶ
τὸν νόμον καὶ τὰ δόξαντα τῶι κοινῶι δυνατῶς ἐς πάντα τὸν
χρόνον. MGr δυνατός = ‘‘ able,”
“loud” (Thumb). ;
“‘ possible,” ‘* strong,”
δύνω.
P Hib I. 275% (calendar—B.c. 301-240) ἄγουσιν κατ᾽
ἐνιαυτ[ὃν] τῆι αὐτῆι ἡμέραι tlds] πλείστας οὐθὲν tal pad|-
λάσσοντες ἐπ᾽ ἄστρω[ι] ἢ δύνοντι ἢ ἀνατί[έλ]λοντι, * they
(sc. the astronomers and sacred scribes) keep most of the
festivals annually on the same day, without alterations owing
to the setting or rising of a star” (Edd.), P Oxy 11. 235!°
(horoscope—A.D. 20-50) δύνει Σκορπίος οἶκος “Apews.
In the Eudoxus papyrus, P Par 1135 (c. B.c. 165) we have
ἀεὶ δὲ φανερὸς ὁ μηδέποτε δύνων, ᾧ εἰσὶν αἱ ἄρκτοι, and 173
εἰ μὲν γὰρ ὃ πόλος ἀνανεύσει ἢ κατανεύσει, αἱ ἄρκτοι
δύσονται καὶ ἐπιτελοῦσιν. P Hal I. 1249 (c. B.c. 250) ὡς δὲ
ἂν ἥλιος] δύηι, μηδὲ εἷς ἐνεχυραϊζ[ἐτω μηδὲ πρὶν ἥϊλιον
ἀνατέλλειν has the strong aorist, as the sense shows. We
might also quote an application to the sunset of life, from
Kaibel 5684 (Rome, iii/A.b.?): ἥτις ἐνὶ ζωοῖσιν ὅκως
ἀνέτελλεν “Haos, viv δύνει δ᾽ ὑπὸ γῆν “Ε'σπερος ἐν φθιμένοις.
The daring versifier is adapting Plato’s gem, the epitaph of
Aster.
δύο.
The disappearance of the dual flexion of δύο is in line with
the whole tendency of Hellenistic: see Pro/eg. p. 77 ff. The
gen. and dat. δυοῖν appears occasionally in a document
where the writer desires to make broad his Attic phylacteries :
thus P Giss I. 99! (B.C. 80) ἐΐν στή[λαι]ν δυοῖν [ἔμπροσθεν
ἱδρυμέ[ν]αιν τοῦ [v Jed, P Strass I. 5238 (A.D. 151) ἀρουρῶν δυοῖν
ἡμίσους τρίτου (or was this Bvetv?), P Oxy VIII. 1119”
| (A.D. 254) δυοῖν θάτερον. The literary Hellenistic δυεῖν
δυσβαστακτος
(late Attic), which arose phonetically out of δνοῖν (Brugmann-
Thumb G*. p. 78), appears in several papyri, as P Par 1293
(the Eudoxus astronomical treatise—c. B.C. 165) δυεῖν μηνῶν
Χρόνος, P Ryl II. 1098 (a.p. 235) πατὴρ τῶ[ν] Svetv—the
document has υἱξας later !, 2. 2695 (ii/A.D.) ἐκ δυεῖν οἰκ[ῶ]ν
—this document also betrays artificial dialect by the ὁ“ regis-
tering” historic present τελευτᾷ (/voleg. p. 120), 74. 357
(A.D. 201-11) ἀρουρῶν δυεῖν, P Oxy VIII. 1117%8 (c.
A.D. 178) ἐκ δυεῖν rakavTwy—here again there is some fine
writing in the context, a petition to a Praefect, who would
no doubt be impressed by it. Greek dialects pluralized the
flexion in different ways—see Brugmann-Thumb G7. p. 249 f.
In Hellenistic we have dat. δυσίν, fassé in all our docu-
ments, and to a very limited extent gen. δυῶν : see Mayser,
Gr. p. 314, who can only quote OG/S 56% (B.c. 239-8—the
Canopus decree) ἐκ σταχύων δυῶν (in copy A), and BGU I.
2879 (ii/A.D.) ἀρουρῶν Svav—it is ancient Ionic (Herod. and
Flippocrates) aud Cretan Doric (Gortyn Inscr.). That in
MGr δυῶν(ε) occurs occasionally (Thumb Hands. p. 81)
may show that the form ran underground to emerge in a few
places, but it might be independent analogy. Avety is
Ionic (frst in Hippocrates), as we might expect from that
dialect s early sacrifice of the dual. With the indeclinable
δύο for nom., acc. and gen., it forms the whole of the Κοινή
flexion. (The pre-classical δύω, which lived on in δ(υ)ώδεκα,
is cited by Mayser (p. 313) from P Leid Ti (p.c. 164-0)
and P Grenf II. 3813 (B.c. 81) —but there are other cases of
for o in this last document by sheer miswriting.) Mayser
makes Sy// 1776 (Teos, B.c. 304) the oldest inscriptional
warrant for δυσί, which appears in literature before Aristotle.
In Attic inserr. (Meisterhans, p. 157) δυεῖν supplants δυοῖν
in Alexander's time, and lasts a century, δυσί beginning in
iii/B.c.
On δύο δύο see Proleg. p. 97 : add to illustrate ἀνὰ δύο
δύο P Oxy VI. 886!® (magical—iii/A.p.) épe κατὰ δύο δύο,
“lift them up two by two” (Edd.). It may be noted that
οἱ δύο supplants ἄμφω, as in Mk 1c8 etc., P Giss 1. 2115.14
(B.C.173) μάρτυρες Φίλιος Μακεδών, Δημοκρατίων Θέσσαλος,
οἱ δύο τῶν Κινέου, and οἱ δύο τῆς ἐπιγονῆς τἴτὸ document
has also οἱ τρεῖς. MGr has κ᾽ οἱ δυό, ‘‘ both,” οἱ δυό μας,
** both of us.”
δυσβάστακτος.
See for the guttural under βαστάζω above. It would
seem that the compound was coined (LXX, Philo and
Plutarch) when the guttural forms were coming in, so that
the older alternative in -oros never took its place.
δυσεντέριον.
Moeris, p. 120, δυσεντερία, θηλυκῶς, ᾿Αττικῶς. δυσεντέριον,
“Ἑλληνικῶς, seitles the form in Ac 288, where all the uncials
have the neuter. If Hobart’s long list of citations (Ρ. 52 f.)
can be trusted for this detail, Luke’s medical books all
presented him with δυσεντερία (-(y Hippocrates), and his
faithfulness to the spoken Hellenistic form is the more
noteworthy. We have not noticed the word in the medical
documents among the papyri : it would be a fortunate chance
if any of these scattered papers dealt with this particular
subject.
Part II.
17
3 δωδέκατος
δύσις.
In the Eudoxus papyrus as under δύνω sxb Jinem, we have
“78 ἀνα[τολαὶ τοῦ] ἡλίου τροπικαὶ τρεῖς [καὶ Slices τρεῖς.
See also P Hib I. 2745 (p.c. 301-240) πρὸς τὰς δόσεις (/.
δύσεις) καὶ ἀϊνα)τολὰς τῶν ἄστρωϊν, P Oxy IV. 72512
(A.D. 183) ἀπὸ ἀν[ατολῆς] ἠ[λίου] μέχρι δύσεως, and so
BGU IV. 1021} (iii/a.p). In OG/S 19933 (i/A.D.) ἀπὸ δὲ
δύσεως μέχρι τῶν τῆς Αἰθιοπίας καὶ Σάσου τόπων. the
word is used of ‘‘ the west” as in the “" Shorter Conclusion”
of Mark. So Preisigke 358%, as cited under ἀνατολή : the
same document (1.24) has πλειάδος δύσιν, “setting of the
Pleiad’’—the inscr. is on a sundial. In Syl! 740" (after
A.D. 212) we find ἀπὸ δύσεως correlated with ἀπὸ ἠοῦς, ἀπὸ
μεσημβρίας and ἀπὸ dpktov—terms which suggest learning
on the part of the ἱερὰ γερουσία τοῦ Σωτῆρος CA]okAnrod
who inscribe this tablet. MGr has δύσι “sunset,” ‘“ west.’’
δύσκολος.
In a letter to ἃ father from his son, P Oxy IX. 12185
(iii/A.p.), giving him some domestic news, the phrase occurs
οὐδὲν δύσκολον ἔνι ἐπὶ τῆς οἰκίας σου, which the editors
render, ‘‘there is nothing unpleasant at your house.” For
the ordinary meammng ‘‘ difficult” we may cite the important
Calendar inscription from Priene, OG/S 45818 (c. B.c. 9)
ἐπειδὴ δύσκολον μέν ἐστιν τοῖς τοσούτοις αὐτοῦ εὐεργετή-
μασιν kat’ ἴσον εἰὐχαρισ] τεῖν. Add 20. 330° (v. πιο, 120)
ἐν καιροῖς δυσκόλοις, and Sy// 213% (iii/B.c.) περιστάντων
Te πόλει καιρῶν δυσκόλων, which the editor refers to the
war waged between Demetrius and the Aetolians. For the
adverb we may cite P Oxy X. 1294” (iifiii a.p.) ἐὰν δὲ σὺ]
μὴ δυνηθῇς ἀνοῖξαι τὸ πανάριον, δυσκό[λως γὰρ ἀνοίγεται.
δὸς τῷ κλειδοποιῷ καὶ ἀνοίξει σοι, “if you cannot open the
basket yourself, for it opens with difficulty, give it to the
key-maker, and he will open it for you” (Edd.). MGr has
δυσκολία, and δυσκολεύω, “ make difficult,’
δυσμή.
In P Thead 541° (a.p. 299) and BGU IV. 10498 (a.p. 342)
we find ἀπὸ μὲν ἀνατολῶν and ἀπὸ δὲ δυσμῶν contrasted :
cf. Mt 811 εἰς. Sy// 5527° (late ii/B.c.) εἰς τὴν παραστάδα
τὴν ἀπὸ δυσμῆς τῆς στοᾶς τῆς βορεί[ας shows the sing.,
does Chrest. I. 34178 (reign of Hadrian) ἀρχόίμενον) ἀπὸ
δυσίμῆς) τῆς κώμης, as printed; but Wilcken remarks
“oder 8te(ews),” and presumably δυσίμῶν) is equally
as
For another prepositional combination see P
possible.
δυσφημία.
Syll 36615 (c. A.D. 38) ὅπως μὴ τὸ πολυδάπανον αὐτῆς τῶν
κατασκευαζομένων ἔργων [ai] περὶ τὴν ἀγορὰν ἐνποδίσωσι
ϑδυσφημίαι.
δώδεκα.
See under δεκαδύο. It is MGr.
δωδέκατος.
For this word, which in the NT is confined to Rey 2139,
cf, P Flor 1. 20! (A.p. 127) εἰς τὸ εἰσιὸν δωδέκατον ἔτος
᾿Αδριανοῦ Καίσαρος τοῦ κυρίου, 2}. 351418 (A.p. 167), and
the ostraca PSI III. 2554 (B.c. 104--3), 2565 (B.c. 103--2).
23
δωδεκαφυλον
δωδεκάφυλον.
To the reff. to this word in Grimm-Thayer we may add
(from Hort James, p. 2) Joseph. Aypommnesticum (Fabricius
Cod. Pseud. V7. ii. p. 3) τοὺς δώδεκα φυλάρχους e ὧν τὸ
δωδεκάφυλον τοῦ ᾿Ισραὴλ συνίσταται. For the formation
cf. τὸ δωδεκάμηνον ‘“twelvemonth,’’ common in papyri.
We should not expect to find δωδεκάφυλον itself outside
Jewish circles.
δῶμα.
In P Oxy IIT. 4753 (a.p. 182) βουληθεὶς ἀπὸ τοῦ δώματος
τῆς αὐτῆς οἰκίας παρακύψαι καὶ θεάσασθαι τὰς [κρο]ταλι-
στρίδας --οἵ a young slave who was killed in trying to see a
performance of castanet players in the street below—8apa. is
clearly to be understood as “ the top of the house,”? whether
a top room or the flat roof as in Mk 13! etc. Cf. P Strass
I. 147? (ΛΑ... 211) ἐΐν ἀπρ[άτῳ δώματι ἐν τῇ λαύρᾳ τῶν
ἸΤοιμένων, where the editor renders ‘‘auf einem unver-
kauflichen flachen Dache in der Hirtenstrasse,” and the late
P Flor I. 135 (vi/vii A.D.) ta[s] αὐλῆς καὶ to (/. τοῦ)
δώματος, ‘della terrazza sul tetto della casa” (Vitelli).
The note on this last passage quotes Babrius 5°, of a cock
which εἰς τὸ δῶμα πηδήσας ἐπικροτῶν τε τοῖς πτεροῖς
ἐκεκράγει. Add P Tebt I. 12313»18 (early i/B.c.), 241 verso
(B.C. 74) ἔχωι ἐπὶ τοῦ δώματος. In P Petr I. 261° (B.c. 241)
ἐπὶ τῶν δωμάτων, the context is fragmentary, but the editor
understands it of difficulties attending the arrangements of
new ‘‘homesteads”*in the Fayim. We have the word twice
in a Petrograd ostracon, no. 34°*, published by Zereteli in
Archiv v. p. 179, τὸ ξύλον τὸ [μυρίϊκινον τὸ ἐν τῇ αὐλῇ,
ἂν χρήζῃς, [εἰς τὰ δ]ώματα λαβὲ καὶ ενιυλια, ἂν χρήϊζῃς. ἐκ
τοῦ δώματος] λαβέ : the editor prints x ?]épata, but Wilcken
emends. In P Ryl II 233% (ii/A.D.) ὅταν δὲ ἐπ’ ἀγαθῷ
ἐκβῶμεν καὶ τὸ δῶμα ἀσφαλισθήσεται ἴ5 rendered by the edd.
““but when
established.”
minding. us distantly of the great pass
(iii. 894 ff.) which Gray imitated in the Zlegy, has the lines
κοὐκέτι σοι φάος ἠελίοιο, οὐδὲ τὰ κλεινὰ δὲ δώματα Ῥώμης,
οὔδ᾽ ἄλοχος (= husband), οὔτε φίλη κασιγνήτη. Ilere again
the meaning is owse, which has only shrunk into γσολὶ in
Μααν.
we reach a fortunate issue and the house is
A rather striking epitaph, Awzbe/ 720, re-
in Lucretius
xe
δωρεά.
Tor 8wpea =“‘ gift,” “largess,” cf. BGU I. 140°8(a.p. 110),
a copy of an Imperial letter of the time of Hadrian, where
reference is made to the Emperor's dezéficzzum to the soldiers
—TavTyy μου τὴν δωρεὰν kal τοῖς στρατιώταις ἐμοῦ Kal τοῖς
οὐετρανοῖς εὐγνωστόν σε ποιῆσαι δεήσει: cf. P Oxy IX.
12027 (A.D. 217) ἐκ τῆς τῶν [κυρίων Σεονήρου καὶ μεγάλου
Ἀντωνίνου [δω]ρεᾶς, and from the inser. OG/S 333} (ii/8.C.)
ἐν τῆι. δωρεᾷ ταύτηι, “per hanc munificentiam” (Ed.),
Syi/ 306" (mid. ii/B.C.) ὅπως ὑπάρχῃ ἁ δωρεὰ εἰς πάντα τὸν
χρόνον ἀίδιος. P Lille I. 1905 (mid. iii/B.c.) π]αρὰ Σαρα-
πίωνος τοῦ προεστηκότος τῆς Καλλιξέϊνους) δωρεᾶς, ‘ ancien
régisseur du bénéfice de K.’’ (Εα4.). Sy//_ γ46᾽ ἔδωκε
δωρεάν, and P Lond 1171 verso (c)® (A.D. 42) (= III. p. 107)
μηδὲ ἐφόδια ἢ ἄλλο τι δωρεὰν αἰτεῖν ἄτερ ἐμο[Ὁ] διπλώματος,
afford a link with the special use of the acc. = “‘ freely,”
*‘sratis” as in Rom 374, 2 Cor 117, 2 Thess 38. This is
common, e.g. Δ 48018 (B.c. 304-3) ἐπιδέδω[κε]ν ἑαυτὸν
174
δῶρον
δημοσιεύειν δωρε[ά]ν, ‘has offered his services as an honorary
physician,” A/zched 1001 ¥* 58 (c, B.C. 200) λειτουργὲν ἅπαξ,
ava πρεσβύτατα, δωρεὰν πάντας, with which cf, 1! εἰ δέ Ka
ἐγ δωρεᾶς ἐπιμήνιοι μηκέτ᾽ ὦντι, making provision for the
roll of compulsory free service being exhausted. So Priene
4*7 (B.C. 332-26) λεληιτούρκηκε δ.. Cavnat IV. 7837 πρε-
σβεύσαντα πρὸς τοὺς Σεβαστοὺς δωρεά, 20. 914” (i/a.p.)
similarly. From the papyri, e.g. P Tebt I. 5187 (5. Ὁ. 118)
μηδὲ συναναγκάζειν ἔργα δωρεὰν συντελεῖν παρευρέσει
μηδεμιᾷ, “nor oblige them to work without payment on
any pretext whatever” (Edd.), *°° δωρεὰν μηδὲ μισθῶν
ὑφειμένων, ‘ gratis or at reduced wages” (Edd.). For the
tax δωρεά, which suggests a “ benevolence,” and that on.
γῆ ἐν δωρεᾷ, see the editors’ note on P Hib I. 664 and
P Lille I. 195. In two tablets of B.c. 252, quoted by
Wilcken Οὐ έν. i. p. 66 f., we find the adj.—rfjs δωρεαίας γῆς.
The slightly developed meaning of δωρεάν ‘‘ for nothing,”’
“in vain,” which Grimm notes as unparalleled in Greek
writers, seems to be regarded by Nageli, p. 35 ἢ, as
sufficiently accounted for by the instances where it means
“oratis” : Grimm’s own parallel with uses of gvaéuitus in
latin shows how easily it would arise. For the form, see
Mayser Gr. p. 68: the older ϑωρειά (Meisterhans Gr. p. 40)
does not occur in our documents.
δωρέομαι.
The active may be neglected, having disappeared after
early classical times. The passive sense (as I-ev 75) may be
quoted from OG/S 435" (ii/B.c.) ὅϊσα ἐν ᾿Ασίαι ἕω]ς τῆς
᾿Αττάλου τελευτῆς ὑπὸ τῶν[ βασιλέων δι]ωρθώθη ἐδωρήθη
ἀφέθη ἐζημιώ[θη, CPHerm 12119 (iii/A.p.) τοῦ ϑωρηθέντος
ἡμῖν ὑπὸ τῆς θείας μεγαλοδωρί εἰας of Gallienus. For the
ordinary deponent use cf. P Oxy VIIT. 1153! (i/a.D.) ἃ (se.
καρποδέσμια, ““ wrist-bands”) ἐδωρήσατό σοι ἸΤαυσανίας 6
ἀδελφός σου, Preisigke 42847 (A.D. 207) μεθ᾽ dv πλείσων
(4. -στων) ἀγαθῶν ἐδωρήσαντο, ‘‘among the multitude of
gifts they (the Emperors) bestowed,” P Lond 130! (i/i1 A.D.)
(=I. p. 138) ὅν τινες ζυγῷ δωρήσονται ἀγνοίᾳ, P Gen I.
113 (A.D. 350) Swpodpé σοι. From the inscrr. it is sufficient
to cite the Rosetta Stone, OG/S go*! (B.c. 196) τῶι Te” Απει
καὶ τῶι Μνεύει πολλὰ ἐδωρήσατο, and the leaden tablet of a
defixto, Wiinsch AF 4” (iii/A.D.) δρκίζω σε τὸν θεὸν τὸν τὴν
κοίμησίν σοι δεδωρημένον καὶ ἀπολύσαντά σε ἀπὸ δ εσμῶ]ν
τοῦ βίου Νεθμομαω.
δώρημα.
PSI I. 2038 (magic—? jiv/A.p.) δότε καί μοι χάριτα καὶ
τιμὴν ἔπροσθεν (/. ἔμπ---) πάντω[ν] καὶ τἀγαθὰ ϑορήματα.
P Oxy V. 841, p. 37, has a scholion (mid. ii/a.p.) by which
Pindar’s βιόδωρον ἀμαχανίας ἄκος is glossed as δώρημα τῷ
βίῳ. The same use of the dat. appears in the new fragment
of the Oenews (Ὁ) of Euripides, P Hib. I. 4° ἀδ]ελφ[ῶ]ι
Μελ[ε]άγρωι δίωρ]ήματα. An acrostic oracle, Awile/ 1039!
(Lycia), has the line Νεικηφόρον δώρημα τὸν χρησμὸν
τελεῖ, which the ed. explains as telling him who draws this
line ‘* ubi largitus eris, quod cupis consequeris.”
δῶρον.
In P Lond 429 (c. A.D. 350) (=I. p. 314 f.) we have a
long account of δῶρα made on the occasion of various
| festivals, which the editor thinks are to be regarded as
δωρον 1
If so, we may compare the similar use in
the inserr., 6. g GIS 407 βασιλεὺς ᾿Ιούλιος ᾿Εἰπιφάνης
Φιλόπαππος Δεσποίν[αι] καὶ Σωτίρα[ι] δῶρον. ἐπὶ ἱερέος
Σωτηρίχου, Si// 774 σ]τρατία ὑπὲρ τῆς ὁράσεως θεᾷ
Δήμητρι δῶρον, 20. 787 (iv/ili B.c.) Διὰ δῶρον. This illus-
trates the common Biblical use of δῶρον for a sacrifice, or
an offering to the Temple treasury. For the ordinary sense
of δῶρον it will suffice to quote BGU 1V, 11147 (B.c. 8-7)
ἀποκαταστῆσαι ἐνταῦθα τῶι ἹἹμέρωι δῶρον δούλους (names
follow), 2d. I. 2485 (11,4.}.} κατὰ δῶρον, PSI III. 236°
(ili/iv A.D.) οὐκ ὀκνῶ γὰρ οὐδὲ περὶ δώρων οὐδὲ περὶ
κέρματος, εἰδώς σου τὴν ἀγαθὴν προαίρεσιν, and the boy’s
temple-offerings.
a
2g.
καλῶς δὲ ἐποίησες, δῶρά μοι repels], μεγάλα, ἀράκια. ‘it
was good of you, you sent me a present, such a beauty —just
“1
“
δωροφορία
One interesting literary inscr. may be quoted,
Karbel 8154 (ii/A.p.—Crete), where Salvius Menas offers a
libation and a sacrifice to Hermes in memory of his wife,
ψυχικὰ δῶρα διδούς : the ed. explains this as gifts ‘quae
pro defunctae uxoris anima Mercurio animarum duci comitique
obferuntur.”
husks !”
δωροφορία.
So Β ἢ G Ambst in Rom 15*!—witness goo! enough to
bring it into the circle of Biblical words. We may mention
it only to note that Alciphron and Pollux (a@. Grimm)
albeit a good century later, are sufficient warrant that the
word, if Paul did use it, came out of ordinary “ profane”
vocabulary.
AL AS bt AN
Ἵ P) +
A Se i Ἴδε ae a τ lanl νὰν" we Mh τος a
: -
, Ε
| ' tele τσ 7 i nid ar inet ‘are tite, jeainale’ ¢, Rei ὑὼ
poner
teal ae «τι "(1 ee HAGE mL ont! fe μα. --᾿ rae a ἘΣ τὰ ᾿ “cy SR ry
᾿ ΨΨᾳ ye ἃς ον ᾿ qt
ae " ae pan | --
= <p % Bey “ oe >) vied
=e ΝΥ ἩΠΠΙΟΥ ρὲ
BOAR Beak wastes: aA if ray:
¥ Ἢ ΘΕ ΠΌΜΑ, ἘΦ ΥΩ 4!) grill oi Sr Sa
"4 ᾿ 7 Ὁ ᾿ " Lae "al
| ye nt smule Tie events a
a
Ὁ οὐχ iwi ot oF ΤῸ ΠΝ pe δ Ao aul ia ᾿
near (a4 (Gan aay ie you ih be
dH JOA oe Στὴν δι ον" οὐ νὰ eet
(ἢ ἘΝ hy a) sao) _
ΤΡ ΑΗ ECE vet ns? MDS her) Ginna
AU αἰανῆ, 491}: πα ΝΑ αὐ! «(ὦ altalae
CAT πμομαλὺ ἡ Τ᾿ ΔΕ "Ὁ CET «γαμναλῆ Τ᾿
2c YORAVSEA BE Ν wera: ἐν til aisnlgul
OO ATA SASSPU A A ἰνελονῖ ἢ ὐὐννῷ τῶν
dV ίασίοιῖ Ao ΔΘ ΠΟ
i/4/L ὩΣ 48, ὐαμυνλυϊέλχι owed, Line Sie
. 33 j i; ony | { 7 ᾽ Ἢ νά πὶ nn ton Γ “stake
(4ASS TAD . Y ih oe
f εἰ re ifs ( jj 5 ἘἙ ΠΩ a x 5 ᾿
; . ei. © ALD i ΜΌΗΙ ι
a ; ᾿ - ι ;
1 οὐ τιν, ote :
γῆν LAP sta ee
ee ΕΠ ela i La let ἡ 93
ἄρον)...» ι΄ witalba ren
fi tet ΠΡ rat aL ΕΝ ae
ΤῊ Fi δι. }}} ἽΝ ἽΝ / εἶ an αὐ ΟΣ
we ign
' \ Ν ι ae (ean u FT abe | ¥ Z ᾿
ΝᾺ με ᾿ ᾿
ει BY vd ye oA WHC Rt
EK
»» 7
«αν-τ--εαὼ
ξαν.
The difference between ἐάν and εἰ is considerably lessened
in Hellenistic Greek, with the result that the former is found
fairly frequentiy with the ind. (as in Lk 194°, Ac 831, 1 Thess
38, 1 Jn 515), e. g. P Par 6271.8 (c. B.c. 170) ἐὰν δ᾽ ὑπερβό-
λιον ἐνέστη, 70. 1810 (Imperial period ?) ἐὰν μάχουσιν (or
τ-οῦσιν) μετ᾽ ἐσοῦ οἱ ἀδελφοί σου, P Tebt I. 585° (B.c. 111)
ἐὰν δεῖ σε συνπεσῖν τῶι ᾿Ανικήτωι σύνπεσαι, ‘if you must
meet Anicetus, meet him,” P Amh II. 934 (a.p. 181) ἐὰν |
φαίνεται μισϑῶσαι, and P Oxy VIII. 115715 (late iii/A.D.)
ἐὰν δὲ ἦσαν.
Proleg. p. 168, where attention is also drawn to the ambigu-
ous ἐὰν ἦν, which is normally to be read 4, cf. Moulton
CR xv. pp. 38, 436. The following exx. of conditional
ἐάν may be cited from P Ryl II.—153% (a.p. 138-61)
ὡς ἐὰν αὐτοὶ So[kaou xopnyotvrals, 15478 (A.D. 66) ola ἐὰν
εν, ἐγβῆι, 155% (A.p. 138-61) ὥστε ἐὰν αἱρῆται, 1633
(A.D. 139) ὁπηνίκα ἐὰν αἱρῇ. See also s.z. ἄν.
ἐάνπερ.
For this intensive particle which in Bibl. Greek is confined
See further Deissmann BS p. 201 f. and |
where a woman is the principal, or in the interchangeable
use of 6 πατήρ, ὁ ἴδιος πατήρ, and 6 ἑαυτοῦ πατήρ in
sepulchral inscrr., when a son is speaking of his father:
see Proleg. p. 87 f., and add the contract where Tryphon
arranges to apprentice τὸν ἑαυτοῦ υἱὸν Θοῶνιν to another
weaver (P Oxy II. 2757—a.p. 66) and the reference in a
magical formula to Isis as seeking ἑαυτῆς τὸν ἀδελφὸν κὲ
ἄνδρα “Oorpery (26. VI. 886 ®—ili/a.pD.).
From ii/B.c. the plural ἑαυτῶν is regularly extended to
the rst and 2nd persons, as frequently in the NT: thus P
Par 4778 (c. B.C. 153) (= Selections, p. 23) t Kal αὑτοὺς
δεδώκαμεν, P Lond 4015 (B.c. 116-11) (=II. p. 13) ἡμῖν τε
kal ταῖς ἑαυτῶν ( = ‘‘our”’) ἀδελφαῖς, P Tebt 1. 479° (pic.
113) ἵν᾿ ἡμεῖς μὲν κομισώμεθα τὰ ἑαυτῶν, P Par 63128 (B.c.
165) (= P Petr III. p. 28) περ[ὶ] ἑαυτῶν κήδεσθε, P Grenf
I. 30° (B.C. 103) érupeAd[pevo]e δὲ kal ἑαυτῶν ty’ ὑγιαίνητε,
| and the other exx. in Mayser Gr. p. 303.
to Heb 3% (contrast ἡ. 6), 68, cf. BGU IV. 1141 39 (B.c. 14) |
διασαφήσουσιν ods ἀπέσταλκες, ἐάνπερ μὴ θελήσωσιν προσ-
χαρίσασθαι συνδούλωι, P Fay 124° (ii/A.p.) ἐάνπερ μὴ
εὐ[γ]νομωνῇς (1. εὐγνωμονῇς) τὰ πρὸς τὴν μητέρα, ““ so
be you are unfair in your conduct towards your mother.”
ς Ὁ ~
EAUTOV.
There is no decisive instance in the NT of ἑαυτοῦ in the
sing. for the Ist or 2nd person: in 1 Cor 10% ἑαυτοῦ is
indef. ‘‘ one’s own,” not ‘thine own,” as AV, RV; and in |
Jn 18% σεαυτοῦ, and in Rom 13%, Gal 5! σεαυτόν, are the
better readings. But the usage can be illustrated from the
illiterate papyri: Is¢ fers.—BGU I. 865 (a.p. 155) συνχωρῶ
μετὰ τὴν ἑαυτοῦ τελευτὴν τοῖς γεγονόσι αἰὑτ]ῷ ἐκ τῆς
συνούσης αὑτοῦ γυναικός, 27d fers.—P Tebt I. 185 (8.6.
114) φρόντισον ὡς πάντα [τ]ὰ ἐνοφειλόμενα ἑαυτῶι... ἐμ
μέτρωι ἔσται τῆι αὐτῆι, ‘see that all the debts due to you
are in order on that day” (Edd.), P Oxy II. 295% (c. a.p.
35) μὴ σκλύλλε (/. σκύλλε) ἑατὴν ἐνπῆναι (1 ἐμφῆναι 3),
“‘don’t trouble yourself to explain (?)” (Edd.). For the
ordinary use with the 37d fers. there may be cited P Tebt I.
497 (B.C. 113) τ[ὰ] ἐν τῆι ἑαυτοῦ γῆι ὕδατα κατακέκλυκεν,
“let out the water on his own land,” as distinguished from
Crown land cultivated by a neighbour, BGU I. 45! (a
complaint of violence—a.D. 203) Στοτόητις. . ἀνὴρ βίαιος
«+ ἐπῆλθεν αὐτῷ (sc. the complainant’s son), érayayday σὺν
αἰὐ]τῴ τὸν ἑαυτοῦ υἱόν. Other exx. show a somewhat
faded use of the reflexive as in the common phrase in legal
papyri, μετὰ κυρίου τοῦ ἑαυτῆς ἀνδρός (ἀδελφοῦ, etc.),
Part III. 1
|
4
i
For ἑαυτῶν -- ἀλλήλων we may quote P Grenf II. 25%
(B.C. 103) ὁμολογία ἣν ἑκόντες συνχωρήσαντες ἔθεντο πρὸς
ἑαυτούς, BGU IV. 11574 (B.C. 10) τανῦν συνχωροῦμεί(ί ν)
πρὸς ἑατοὺς ἐπὶ τοῖσδε, P Oxy II. 260" (a.p. 59) μέχρι οὗ
ἃ ἔχωμεν πρὸς ἑαυτοὺς ἐγ[β]ιβασθῆι, and 20. 1. 11 511 (ii/a.p.)
(= Selectivns, p. 96) παρηγορεῖτε οὖν ἑαυτούς. On the a
fortiore argument underlying the use of ἑαυτοῖς for ἀλλήλοις
in some of its NT occurrences, see Lightfoot on Col 33%,
The simple ὑμᾶς is substituted for ὑμᾶς αὐτούς (or perhaps
rather σεαυτήν) in P Oxy II. 29318 (a.p. 27) ἐπ]ισκοπ[οῦ
δ]ὲ ὑμᾶς καὶ [πάϊντας τοὺς] ἐν οἴκῳ: cf. P Amh II.
13115. (early ii/A.D.) ὡς... ἐχόντων (sc. ἡμῶν) ἐκ τούτου
εἰς ἡμᾶς δαπανῆσαι, and see CR xv. p. 441. Sharp
(Zpzct. p. 6) cites an interesting parallel to Lk 1517 from
Epict. iii. i. 15—Orayv εἰς σαυτὸν ἔλθῃς. For the shortened
forms σαυτοῦ (cf. Jas 2) B) and αὑτοῦ, see s.v. αὑτοῦ, and
Moulton G7. ii. § 76.
2
Eaw.
For éa followed by the inf. cf. P Grad 815 (B.c. 223-2?)
καλῶς ποιήσεις γράψας τοῖς φυλακίταις ἐᾶν αὐτοῖς κατανέ-
μειν, “to allow them to use the pastures,’’ P Fay 1225 (c.
A.D. 100) ἐά[σ]ας αὐτὸν βαστάξαι ἀρτάβας εἴκοσι ὀκτώ, τὰς
δὲ λοιπὰς ὑπὸ τὴν ἀμφοτέρ[ω]ν σφραγεῖδα ἐάσας, ‘allowing
him to carry off 28 artabae and leaving the rest under the seals
of you both” (Edd.): see also Profeg. p. 205. In P Tebt
11. 2895 (A.D. 23) we have the participle, οὕτως yap γνώ-
σομαι πότερον ἐπὶ τόπων σε ἐάσω πράττοντά TL, ‘‘ for I
shall thus know whether I shall leave you in employment
where you are” (Edd). In P Oxy X, 12939 (a.p. 117-
38), as in Ac 167, 19°, an inf. has to be supplied—Aé€yer
pot Σαρᾶς "Hacov τοὺς ἄλλους πέντε μετρητὰς περὶ ὧν
γράφεις εἰς τὸ ἄλλο ἀγώγιον" ἐὰν δὲ μὴ εὕρω τὸν βαστάζοντα,
7 24
ἑβδομήκοντα
ἐάσω αὐτό, ‘‘Saras says to me, ‘ Let the other five metretae
about which you write wait for the other load, and if I cannot
find a carrier, I shall do so’” (Edd.): see also P Flor II. 2137
(A.D. 255) ἔασον παρά σοι, ‘keep by you” certain memphitia
of wine. For ἐάω = ‘‘leave,’”’ as on its second occurrence
in P Fay /.c. above, see also P Tebt 11. 31974 (A.D. 248)
εἰακέναι δὲ αὐτοὺς κοινὰς τὰς ὑπαρχούσας (ἀρούρας) β
οὔσας περὶ κώμην Ἰεπτῦνιν, “they have left as common
property the two arourae belonging to them near the village
of Tebtunis.” In P Par 631% (B.c. 165) (= P Petr ILI. p. 32)
kal μηθεὶς ἐαθῆι στρατεύσασθαι, Mahafly translates, as re-
quired by the context, ‘‘and if no one be let off to serve in
the army.”
ἑβδομήκοντα.
In P Flor III. 3821: (4.10. 222--3) exemption from public
services is granted τοῖς ἑ[β]δομήκοντα ἔτη βεβιωκόσι, an
equivalent to our old-age pensions: cf. 76.1159 ἐγὼ κατὰ
τὰς προκειμένας θείας διατάξεις ἤδη ὑπὲρ ἑβδομήκοντα [ἔτ]η
βεβιωκὼς καὶ αὐτὸς τῆς ἀναπαύσεως διά σου τοῦ κυρίου
τυχεῖν... On the number ‘‘seventy”’ bearing ‘‘ not
infrequently an approximate sense,” see Konig in Hastings’
DB iii. p. 563. MGr ἑβδομήντα.
ἑβδομηκοντάκις.
If LXX Gen 4715 to be taken as determining the meaning
of the phrase & ἑπτά in Mt 1833 (see Pro/eg. p. 98 and
cf. Moulton G7. ii. § 72 D), the omission of the connecting
“Cand” in the LXX as compared with the Heb. DIY
ΠΣ still leaves it uncertain whether we are to under-
stand 70 - 7 or 70X 7: see McNeile ad Mt Δ c. The
phrase is found with the latter meaning in Zes¢. «zt. patr.
Benj. vil. 4.
ἕβδομος.
P Tor I. ἵν 7 (B.C. 117) τὸ ἑαυτῆς μέρος ἕβδομον, with
reference to the ‘‘seventh” share of a house belonging to
a certain woman, PSI I. 307 (A.p. 82) μεχρὶ ἑβδόμου ἔτους.
᾿Εβραῖος.
While ’E, (on the breathing, see WH 7,2γ.2. § 408) came
to be applied to a Greek-speaking Jew with little or no
knowledge of Hebrew, such as Philo (Eus. HZ ii. 4. 2) or
Aristobulus (Praep. Evang. xiii. 11. 2), the word strictly
denotes a Hebrew- or Aramaic-speaking Jew, and is used
by Paul in Phil 3°’. ἐξ "EBpatwv to emphasize the purity
of his descent: see Kennedy 2G7 ad /., and as further elu-
cidating the full force of the ἐκ cf. OG7S go! (the Rosetta
stone —B.C. 196) where Ptolemy V. is described as ὑπάρχων
θεὸς ἐκ θεοῦ καὶ θεᾶς. As illustrating Ac 184 Deissmann
(LAE p. 13f.) refers to an interesting inscription found in
Corinth — συνα]γωγὴ ’“EBp[atwy, and compares a similar
Roman ἴηβογ. --- συναγωγὴ Αἰβρέων (Schiirer Gesch.? ili.
p. 46): he does not, however, think that Ἑβραῖοι means
Hebrew-speaking Jews. Wiinsch (4 p. 6) cites an invo-
cation against evil spirits from the great Paris magical
papyrus which begins—*® ὁρκίζω σε κατὰ Tod θεοῦ τῶν
“Ἑβραίων ᾿Ιησοῦ Ἴαβα Ian ABpaw8, and ἐπ: .---ἴθ85 6 γὰρ
λόγος ἐστὶν ἑβραϊκὸς καὶ φυλασσόμενος παρὰ καθαροῖς
ἀνδράσιν.
178
ἐγγράφω
᾿Εβραϊστί.
In Ρ Leid Wi: 88 (ii/iii A.D.) we have an invocation to a
god —tepoyAvgiorl, Λαΐλαμ' ᾿Αβραϊστί, Avox, ‘‘hiero-
glyphice Lailam; Hebraice Anoch”: cf. 26.i¥- 24,
éyyilo.
This verb is not so common as we might have expected,
but see P Oxy IX. 12028 (A.D. 217) ἐνγίζοντος τοῦ ἑκάστου
ἔτους ἀγῶνος, ‘Sas the contest of each year approaches,” and
P Gen I. 7417 (probably iii/A.p.) εἶπ]εν αὐτῷ μὴ ἐγ[γ]ίζειν
τῷ yp .. Tet. For the constr. with the gen., as in 1 Macc
114, 13%, cf. P Thead 1712 (A.D. 322) οὐκ ἐπε[τρέϊψαντο
οὔτε τῆς [θύ]ρας τοῦ ἐποικίου ἐνγίσαι μεθ᾽ ὕβρεων.
ἔγγιστα.
This superlative, which is substituted for κύκλῳ in the
Western text of Mk 63%, is used of place in BGU III. 759°
(A.D. 125) ἔνγιστα τῆς κώμης. In 720. 1. 69% (A.D. 120)
ἂς (sc. δραχμὰς) kal ἀποδώσω σοι τῷ ἔνγιστα δοθησομένῳ
ὀψωνίῳ, the word = ‘‘next,’’ and the dat. marks accompani-
ment (as in Rey 84 ταῖς προσευχαῖς, ‘with the prayers”).
For the class. of ἔγγιστα, “the next of kin,’’ cf. 2d. IV.
118518 (end of Ptol. or beginning of Aug. period) ἔρχεσθαι
τοὺς κλήρους τούτων εἰς τοὺς ἔγγιστα γένους. Note further
the letter of the Emperor Claudius of A.D. 47, incorporated
in the diploma of an Athletic Club, where a certain Διογένης
is described as 6 ἔνγιστα τῆς συνόδου ἀρχιερεὺς γενόμενος. -
P Lond 117829 (Α.Ὁ. 194) (=TIII. p. 216), and Sy// 300%
(B.C, 170) ὅπως οὗτοι ἔτη δέκα τ[ὰ] ἔγγιστα κυριεύωσιν.
ἐγγράφω
is used as practically equivalent to the simple γράφω in
P Lond 35815 (c. a.v. 150) (=II. p. 172) évérvx[ov τῷ]
ἡγεμονεύσαντι ᾿Οναράτ[ῳ] ὃς ἐνέγραψέ μοι ἐντυχ[ε]ῖν Kpa-
τίστῳ τῷ ἐπιστρατ[ηγή]σαντι. For the meaning ‘‘record”
see P Cairo Preis 128 (ii/A.p.) ἐὰν yap μηδὲν ἐπερώτημα
ἡ évyeypa[ppévov . . . , and for ‘‘inscribe” see PSI I.
2830 (iii/iv A.D. Ὁ) συντέλεσον τὰ [éyy]eypappéva τῷ πεδάλῳ
τούτου (/. πετάλῳ τούτῳ. The verbal ἔγγραπτος is
common, e.g. P Rein 18%! (B.c. 108) δοῦναι δέ μοι τὰς
πίστεις δι᾽ ἐγγράπτων, ‘des siiretés écrites’’ (Ed.), P Tebt
II. 434 (A.D. 104) ἔχοντες ἔνγραπτον [ἐπι]στολήν, and,
in contrast with &ypados, P Oxy II. 268'° (A.D. 58) περὶ
ἄλλου μηδενὸς ἁπλῶς ἐνγράπτου ἢ ἀγράφου πράγματος,
and similarly P Ryl 11. 17428? (A.D. 112) α΄. A good ex-
ample of ἔγγραφος is afforded by P Oxy I. 70! (iii/A.D.) πᾶσα
κυϊρῆα ἔνγραφος συναλλαγὴ πίστιν καὶ ἀλήθ[ειαν ἔϊχει,
“every valid written contract is credited and accepted”
(Edd.). On the ἔγγραφος as distinguished from the &ypa-
hos γάμος see Chrest. 11. i. p. 209 ff. ᾿Εγγράφως = "ἴῃ
writing,’ P Oxy I. 535 (a.D. 316), 24 III. 4755 (A.D. 182),
7b. VI. 9o2!17 (c, A.D. 465) αἱ.
᾿Εγγράμματος occurs in a woman’s petition to a prefect :
she claims the right to act without a guardian, in view of
the fact, amongst other conditions, that she is ἐνγράμματος
δὲ Kall é]s τὰ μάλιστα γράφειν εὐκόπως δυναμένη, “literate
and able to write with the greatest ease” (P Oxy XII.
146713 &—a.D. 263).
ἔγγυος
ἔγγυος.
This NT ἅπ. εἰρ. (Heb 722) is common in legal and other
documents, e.g. P Petr III. 41 vecto® εἰ ot πρότερον ὑπάρ-
Χουσιν] ἔγγυοι, χρημάτισον ’A. krd., “if there are the
former sureties, pay to A.,” etc., P Grenf I. 182% (B.c. 132)
ἔγγυοι ἀλ[λ]ήλων εἰς ἔκτεισιν τῶν διὰ τοῦ δανείου πάντων
οἱ δεδανεισμένοι, and so 2015 (B.c. 127), P Oxy I. 388 (A.p.
49-50) (= Selections, p. 52) δι ἐνγύου ἐμοῦ, ‘on my secu-
nity,” P Gen I. 248 (A.D. 96) ὁμολογοῦσι Πετεσοῦχις . .
kal ZataBots . . ἀλλήλων ἔγγυοι [els ἔκτισιν. An early
example of the fem. noun may be seen in P Eleph 27°® (B.c.
223-2) πρὸς ἐγγύην, ἣν ἐνεγυησάμεθα εἰς ἔκτισιν. For
Instances of the verb cf. P Oxy II. 2597 (Α.Ὁ. 23) ὃν
evyeyonpar . . . ἐκ [τ]ῖς πολιτικῆς φυλα[κ]ῆς, ‘whom I
bailed out of the common prison” (Edd.), 26. VI. 90517
(A.D. 170) (= Selections, p. 87) 6 πατὴρ. .. εὐδοκεῖ τῷ
[te] γάμῳ kal ἐνγυᾶται cis ἔκτισιν τὴν προκειμένην φερνήν,
“the father assents to the marriage, and is surety for the
payment of the aforesaid dowry,” and for ἐγγυητής such a
passage as P Oxy XII. 148378 (ii/iii A.D.) τὸν ἐγγυητήν σου
κατέχω ἕως ἂν τ[ε]λῇς μοι τὴν τιμὴν τῶν ζητουμένων, ‘1
hold your surety, until you pay me the value of the claims.”
On “‘Pfandrechtliches” in ancient Egypt, see Manigk in |
Archiv vi. p. 114 ff. *"Eyyvos is probably derived from an
old word for “hand” (cf. γύαλον, Lat. τοία, Av. gava),
like ἀμφίγυος and ὑπόγνος, so = ‘what is put in the hand.”
ἐγγύς.
BGU III. 69817 (ii/a.p.) ἐγγὺς τῆς ἅλω, 16. 81.435 (iii/A.D.)
ἐνγὺς τοῦ ἀδελφοῦ. For the form see Moulton G7. ii. § 130.
ἐγείρω.
OGTS 6778 (early ii/A.D.) οἱ ἐγείραντες τὴν οἰκοδομὴν τοῦ
πυλῶνος. With the use of the verb in Mk 138 and parallels,
Boll (Offenéarung, p. 131) compares Catal. VII. p. 51 f. 72
ἐγερθήσονται κατὰ τῆς βασιλείας, but notes that it is “
zweiter Hand.” An interesting example of the word is
found in the much-discussed Logion of Jesus No. 5 (P Oxy
I. 1) ἔγειίρ]ον τὸν λίθο(ν) κἀκεῖ εὑρήσεις pe. For possible
references to this saying in the Glossaries, see a note by
Reitzenstein in ZVT7V’ vi. p. 203.
von
ἔγερσις.
With Mt 275, the only occurrence of this word in the NT,
may be compared the heading of a magic spell in P Leid
W414 (ii/iii A.D.) ἔγερσις σώματος νεκροῦ. Nageli (p. 49)
refers to a use of the word in the same sense in Apollod. II.
δ 124 Wagn. See also Aristeas 160 where τὴν eyepow is
contrasted with ὅταν εἰς ὕπνον ἔρχωνται.
ἐγκ.
See also ἐνκ.
ἐγκαλέω.
For é which was early specialized iz malam partem,
calling in a man to accuse him, and hence ‘‘ bring a charge
against,” cf. P Eleph 17 (B.c. 311-10) (= Selections, p. 3)
ἐπιδειξάτω δὲ Ἡρακλείδης ὅ τι ἂν ἐγκαλῆι Δημητρίαι
ἐναντίον ἀνδρῶν τριῶν, ‘and let Herakleides state what-
ever charge he makes against Demetria in the presence
179
ἔγκλημα
| of three men,” and for the passive see BGU I. 2235 (a.p.
114) (= Selections, p. 76) διὸ ἀξιῶ ἀκθῆναι (1. ἀχθῆναι)
τοὺς ἐνκαλουμένους ἐπί σε πρὸς δέουσ(αν) ἐπέξοδον, ‘I
require therefore that you will cause the accused to be
brought before you for fitting punishment,” and from the
inscrr. OG/S go (Rosetta stone—B.C. 196) τοὺς ἐν αἰτίαις
ὄντας ἐκ πολλοῦ χρόνου ἀπέλυσε τῶν ἐνκεκλ(η)μένων.
Another ex. from the papyri is P Hamb I. 25% (8.6,
238-7) γράφ[ε]ις μοι ἐπισκεψάμενον περὶ ὧν ἐγκαλεῖ Ato-
μέδων Κάλαι. The verb is very common in the sense of
“make a claim.” Thus in P Petr IIT. 618, after a long
list of supplies, we have the statement—opodoyet ᾿Απολ-
λώνιος ἔχειν κατὰ τὰ προγεγραμμένα καὶ μηθὲν ἐγκαλεῖν,
“Apollonius admits that he has received the above men-
tioned supplies and makes no further claim”: cf. PSI I.
305 (A.D. 82) πλήρης εἰμὶ καὶ οὐδέν σοι ἐνκαλῶι περὶ
οὐδενὸς ἁπλῶς, P Ryl II. 174 (a)!® (repayment of a loan—
(A.D. 139) kal μηδὲν τὸν ὁμολογοῦντα ἐνκαλεῖν περὶ ὧν ἀπέχι
καθότι πρόκειται μηδὲ περὶ ἄλλου τινὸς ἁπλῶς πρ[άγματος,
“‘and that he, the acknowledging party, makes no further
claim either concerning this money as received aforesaid or
concerning any other matter at all” (Edd.). In P Oxy IX.
1204° (A.D. 299) we have ἔκκλητον πεποίημαι, “1 brought
an action of appeal” (Ed.): οἵ. ὃ ποιήσας τὰ ἐπὶ τῇ ἐκκλήτῳ
δέοντα, ““Πανίησ taken the proper steps for the appeal ”
(2d.). Osty 1154 ὅπον θέλεις ἀναβαλεῖν τὰ ἱμάτιά σου,
οὐκ ἐνκαλῶ oe shows the acc. constr. See also Anz Sudsidia,
Ρ- 377-
ἐγκαταλείπω.
P Par 468 (B.c. 153) (= Witkowski?, p. 86) ὁ ἀδελφός
σου... ληστῶν ἐπικειμένων ἐνκατελελοίπει pe ἀποδη-
μήσας is a good ex. of the prevailing NT sense of this verb
—to ‘leave in the lurch” one whois in straits: cf. P Oxy IT.
28174 (A.D. 20-50) ἐνκατέλιπέ pe λειτὴν καθεστῶσαν, “he
deserted me, leaving me in a state of destitution” (Edd.).
With a place as object, see P Ryl II. 128 (¢. a.p. 30)
ἀλλότρια φρονήσασα ἐνκαταλιποῦσα τὸ ἐλαιούργιον ἀπηλ-
λάγη, ‘‘changed her mind, left the mill, and departed”’ (Edd.).
So P Oxy VIII. 112418 (A.D. 26) τοῦ δ᾽ ἐνκαταλιπεῖν τὴϊν
γε]ωργία[ν] . . . ἐπίτιμον, ‘the penalty of abandoning the
cultivation”’ (Ed.), Chvest. I. 72® (A.D. 234) μηδένα δὲ τῶν
ἱερέων ἢ] ἱερωμένων ἐνκαταλελοιπέναι τὰς [θρ]ησκείας :
cf. Heb τοῦδ. For the subst., which is found in the LXX,
see P Petr II. 4 (11)? (B.C. 255-4) ἐγκατάλειμμα γέγονεν, ‘a
silting up has taken place” (Ed.).
ἔγκλημα.
P Tebt I. 58 (a royal decree—R.c. 118) proclaims an
amnesty ἀγνοημάτων ἁμαρτημ[άτ]ων [ἐϊνκλημάτων ‘for
errors, crimes, accusations,” (Edd.). Cf. also BGU IV.
10363! (A.D. 108) Τεσεᾶφις ἐπιδέδωκε τὸ ἔνκλημα καθὼς πρό-
κίειται), P Oxy IT. 237% 18 (A.D. 186) ἐπὶ προφάσει ἑτέρων
ἐνκλημάτων, “fon the pretence of counter-accusations,”
δ νι 20 οὐκ ἀπέχεται τὰ χρηματικὰ διὰ τούτων τῶν
ἐνκλημάτων, Ρ Ryl IT. 116! (A.p, 194) ἀντίγραφον ἐγκλή-
ματος &., ‘“‘copy of a complaint by S.”, P Tebt II. 616
(ii/A.D.) τῶν τεθέντων ἐνκλημάτων. For ἔγκλησις we may
cite P Ryl II. 65! (B.c. 67?) τοὺς δὲ τ[ὴ]ν ἔγκλησιν
πεποιημένους, ‘‘ those who brought the accusation” (Edd.),
and for ἔγκλητος P Tebt I. 274? (B.c. 113) πλὴ[ν] ἴσθι μὲν
ἐγκομβόομαι
ἔγκλητος ὑπάρχων, “but be sure that you are liable to
accusation ” (Edd.).
ἐγκομβόομαι.
We have found no instance of this rare verb (1 Pet 5°) in
our sources. Suidas (Zew. s.v.) cites a passage from A pollo-
dorus of Carystus, a comic poet of iv/B.c., where the mean-
ing apparently is “gird something on oneself”: cf. MGr
κομβόω = “button.” For an interesting, though, it seems
to us, doubtful interpretation of the Petrine passage, see
Bigg 766 ad /.
ἐγκοπή, EY XONTO.
See ἐκκοπή, ἐκκόπτω.
ἐγκράτεια.
In the important Imperial edict, P Fay 20, which is pro-
bably to be assigned to Julian (see Arch ii. p. 169) rather
than to Alexander Severus, the Emperor claims to be an
example to all governors, in view of the fact that he admin-
isters the affairs of the Empire—*! μετὰ τοσαύτης κοσμιό-
τητος Kal σωφροσύνης Kal ἐγκρατείας. See also Vett.
Valens p. 3552" διὰ τῆς ἰδίας ἐγκρατείας ἀκηρύκτως καὶ
κοσμίως τὸ τέλος τοῦ βίου ὑποίσει. Ramsay Luke, p. 360 ἢ.
cites an interesting ἵν} Ὰ.1). Lycaonian inscription in honour
of a presbyter, who is described as ὃ év]kpatins 0 διάκονος,
‘*the minister of continence,” while his wife is 15 πιστὴν
évkpatins οἰκονόμον, “ἃ trusty dispenser of continence.”
ἐγκρατεύομαι.
With the Christian inscription cited s.v. ἐγκράτεια τό fir.
may be compared another inscription erected in honour of a
certain Orestina ‘‘ who lived in continence ”’—évkpatevora-
μένη (Ath. Mettheil., 1888, p. 272): see Ramsay Lethe,
Ρ- 399 f. where ‘‘no extravagant asceticism” is thought to
be implied in any of these terms.
ἐγκρατής.
For ἐ. in its more literal sense of ‘‘ having power over”
cf. P Tebt I. 3953 (B.c. 114) where certain assailants are
described as ἡμῶν ἐγκρατεῖς γενόμενοι, and so 7). 230 (late
ii/B.c.). The weaker sense, ‘‘ possessed of,” as in Wisd 831,
appears in P Rein 18" (B.c. 108) ὁ ἐγκαλούμενος ἐγκρατὴς
γενόμενος τῶν συναλλάξ[ε]ων, P Oxy VI. 8981) (A.D. 123)
ταύτης ἐνκρατὴς γενομένη, with reference to a deed, and
BGU I. 1688 (A.D. 169) ἐϊν]κρ[α]τ[ὴς] ἐγένετο πίά]ντων τῶν
[ἀἸνηκόντων tot[s ἀφ]ήλιξι. From the new literature we
may cite P Oxy III. 41316 (a mime—ii/A.D.) viv τοῦ yé-
povt(os) ἐνκρατὴς θέλω γενέσ(θαι) πρίν τι τούτ(ων) ἐπιγνοῖ,
Menandrea p. 5458 τοῦ παιδίου ἐγκρατῆ. On the com-
position of the word see Moulton G7. ii. ὃ 118 (c), where it
is shown that since κράτος suggests the possession of strength,
as Bla the using of it, ἐν κράτει ὦν, -- ‘self-controlled,”
involves only the specializing reference to moral κράτος,
ἐγχρίω,
which in the NT is confined to Rev 318, occurs twice in
magical papyri—P Lond 46% (iv/a.D.) (=I. p. 67) (&)xpte
δὲ τὸν δεξιὸν ὀφθαλμ(ὸν) μεθ᾽ ὕδατος πλοίου vevavaynkoros,
τό. 121% (jii/A.D.) (=I. p. 95) ἔνχρειε τοὺς ὀφθαλμούς
σον.
180
ἑδραίωμα
ἐγώ.
Deissmann (ZAZ p. 134 ff.) has drawn attention to the
parallels to the solemn use of the first personal pronoun in
the Fourth Gospel that may be adduced from inscriptions
and magical texts. Thus in an inscr. in honour of Isis from
Ios, written in ii/iii A.p., the contents of which are pre-
Christian, we find —Elows ἐγώ εἰμι ἡ τ[ύρανν]ος πάσης
χόρας.. ἐγὼ νόμους ἀνθρώποις ἐθέμην . . ἐγώ εἰμι Kpdvov
θυγάτηρ πρεσβυτάτη α΄. And similarly in the magical
papyrus P Lond 4645 (iv/a.p.) (=I. p. 69) ἐγώ εἰμι ὃ
ἀκέφαλος δαίμων . . ἐγώ εἰμι ἡ ἀλήθεια ὁ μεισῶν ἀδικήματα
γείνεσθαι ἐν τῷ κόσμῳ α΄. With the construction of the
phrase τί ἐμοὶ καὶ σοί ; in Jn 24 we may compare BGU IV.
1141°8 (n.c. 14) ἐδίδουν αὐτῷ διαστολὰς μηδὲν αὐτῶι καὶ
ἐκείνωι εἶναι : for its meaning see Ε΄. C. Burkitt in 77:5 xiii.
p- 594f., where it is rendered, ‘‘ What have I and thou to do
with that ?”
On the difficult question of the substitution of ἡμεῖς for
ἐγώ see Proleg. p. 86f., and the Appended Note on “‘ Did
St. Paul use the Epistolary Plural?” in Milligan 7 ess.
p- 131 f., where the following passages are cited in support
of the view that the two numbers can be used interchange-
ably—P Hib I. 4445 (8.6. 253) ἐγράψαμεν . . ὁρῶντες . .
Suny, P Tebt 1. 58% 15 (B.c. 111) εὑρήκαμεν . . εὗρον, P Par
4311. (B.c. 154) (= Witkowski¥, p. 79) εἰ ἔρρωσθαι, ἔρρωμαι
δὲ καὐτοί, P Flor I. 347 (A.D. 342) ὁμολογῶ ὄμνυντες.
ἐδαφίζω.
In support of the RV rendering in Lk 19** “and shall
dash thee to the ground,” see Field Mores, p. 74. We have
not come across any example of the verb in the papyri or
the inscrr. though the subst. (see s.v.) is common.
ἔδαφος.
Osi 1262 (Ptol.) ἔχω παρὰ σοῦ τὸ ἐκφόριον καὶ τὸ ἐμβα-
δικὸν τοῦ ἐδάφους μου ἀμπελῶνος, and similarly P Grenf I.
218 (B.C. 126) ἔδα(φος) ἀμπελώ(νος), P Lond gor’ (B.C.
116-11) (=II. p. 14) ἀπὸ ἐδάφους ἀμπελῶνος. For the
plur. = ‘‘lands,” see P Tebt 11. 302° (a.p. 71-2) where
certain priests petition against an increase of rent Tots mpo-
κιμέν]ο[ι]ς ἐδάφεσι ἡμῶν, “on our aforesaid lands,” and P
Oxy XII. 1409!® (A.D. 278) πρὸς ἀρδείαν τῶν ἐδαφῶν, * for
the irrigation of the fields.” The derived sense of ** build-
ings” appears in P Oxy 11. 286%* (A.D. 82) σειτικῶν ἐδαφῶν
καὶ ἑτέρων, ‘‘granaries and other possessions.” In A/eche/
59457 (B.C. 279) Td ἔδαφος ὁμαλίσασι the reference is to
levelling the floor, and in the late Preisigke 5114° (A.D.
613-40) a house is purchased ἀπὸ ἐδάφο(υ) ἄχρι ἀέρος.
Note the gen. in του: Boisacq, p. 215, points out that é
was originally a masc. stem in -o- which became a neut. in
-e(s) through the influence of ἕδος.
ἑδραῖος.
In P Strass I. 4033 (A.D. 569) a certain Colluthus is de-
scribed as φαμιλιάριος ἑδραῖος κατάδουλος παῖς, “" Hausbe-
diensteter in fester Stellung eines Haussklaven”’ (Ed.). ΟἹ.
Vett. Valens p. 915.
ἑδραίωμα.
For this word, which is found in the NT only in 1 Tim
315, Hort (Christian Ecclesia, p. 174) strongly advocates
᾿θελοθρησκεία
the translation “βίαν ἡ or ‘‘bulwark,”’ in accordance with
the almost universal Latin rendering frmamentum. Cf. the
use of ἕδρασμα in Reitzenstein Poimandres, p. 3434 ὃ βαθμὸς
οὗτος, ὦ τέκνον, δικαιοσύνης ἐστὶν ἕδρασμα.
ἐθελοθρησκεία.
Apparently a Pauline coinage (Col 275) on the analogy of
ἐθελοδουλεία : see Nageli, p. 51 for other examples of new
Christian word-formations, and cf. ἐθελοταπεινοφροσύνη,
which Hort would restore in Col 215 for the almost unin-
telligible θέλων ἐν ταπεινοφροσύνῃ. See Moulton Gy». ii.
§ 108 B.
ἐθέλω.
See θέλω.
ἐθίζω.
P Petr IIT. 104° (B.c. 243?) τὸν εἰθισμένον ὅρκον, P Fay
12° (c. B.C. 103) τὰς εἰθισμένας προσαγγελίας, 26. 124°
(ii/A.D.) μὴ εἰθισμένου μου τοῖς [γ]ρ[άμ]μασι, Meyer Ostr
731 (ii/B.C.) @s εἴθισμα[ι. Cf. also the conventional phrase
τοῖς ἐξ ἀρχῆς ἐθισμοῖς, “the ancient traditions,” as P Tebt
I. 407° (B.c. 117) (= Selections, p. 29), etc., and P Magd
118 (B.C. 221) ἐθισμοῦ ὄντος, ““ habituellement.””
ἐθνάρχης.
For the technical uses of this title, which in 2 Cor 115?
occurs in the more general sense of a deputy governor or
subordinate ruler, see Hohlwein LZ’ Zeypte Romaine, p. 207 ;
also Lumbroso in d7chzv i. p. 66f.
ἐθνικός.
In the late P Oxy I. 126᾽3 (a.p. 572) ἐθνικός is used of
a ‘‘collector” of taxes, a sense not found elsewhere. In
MGr the adj. means ‘‘ national.”
ἔθνος.
Hicks in CR i. p. 42f. has shown that ‘‘ Hellenic life
found its normal type in the πόλις, and barbarians who
lived κατὰ κώμας or in some less organised form were ἔθνη,᾽᾿
and that similarly in the LXX and NT ἔθνος ‘‘ describes the
pagan world, outside the Jewish Church,’’ but occasionally
stands for the λαός itself, as in Ac 107%, 2477 α΄. In an
Impenial rescript of a.p. 198-201 we have a good example
of the word = ‘‘ province’ —P Oxy VII. 1020° ᾧ ἡγού-
plevos] τοῦ ἔθνους τὸν ἀγῶνα τῆς ἀφέσεως ἐκδικ[ήσει, “the
praefect of the province shall decide the suit for release” (Ed.):
cf. P Strass I. 2219 (iii/A.p.) διατάξεις εἰσὶν τῶν κυρίων περὶ
τῶν ἐν τοῖς ἔθνεσιν οἰκούντων, where the editor understands
by ἔθνη, ‘“‘provinctae populé Romani,” and the exx. from
Greek writers of this usage in Magie p. 59, dA7chzv i. p. 66:
see also Deissmann Pax/, p. 100. In the edict regarding
the aurum coronarium, P Fay 201 (iv/A.D.) ἅπαντες ἐν ταῖς
πόλεσιν ἁπάσαις ταῖς τε κατ᾽ ᾿Ιταλίαν κα[ὶ] ταῖς ἐν τοῖς
ἄλλοις ἔθνεσιν, we may render ‘‘all persons in all the cities
throughout Italy and in the provinces besides,” cf. 1% 29, In
P Petr III. 59 (4)* ἱερὰ ἔθνη are ‘‘ priestly associations or
corporations”: cf. P Tebt I. 674 (B.c. 140-39) τῶν κατὰ
μέρος ἐθνῶν where the reference is to the different classes of
priests as contrasted with the πλῆθος of them, P Tor I.
1.24 (B.c, 116) τὸ ἔθνος (‘‘hoc Collegium”) μεταγαγεῖν els
181
εἰ
τὰ Μεμνονεῖα, and OG/S 9017 (Rosetta stone—B.c. 196) ἐκ
τῶν ἱερῶν ἐθνῶν, where Dittenberger defines ἔθνος as “genus
hominum communione victus, officii, condicionis civilis defi-
nitum,” but cf. Otto Priester i. p. 77. See also P Ryl II.
65° (B.C. 67?) οἱ ἐκ τοῦ ἔθνους νεκροτ[άφοι, ‘the grave-
diggers belonging to the association,’’ and for a wider use of
the term P Petr III. 32 (/)?, where for εθινων the editor
proposes to read ἐθνῶν (cf. versoli-) with reference to
““associations” for trade purposes. MGr ἔθνος = ‘‘ nation,”
** people.”
ἔθος.
For ἔθος = ‘‘usage,” “‘custom,” as in the Lukan writings,
cf. P Oxy IT. 370 (late i/A.p.) ds (sc. δραχμὰς) καὶ διαγρά-
Wopev ἐπὶ τὴν δημοσίαν τράπεζαν ταῖς ὡρισμέναις προθεσ-
plats κατὰ τὸ ἔθος, and similarly P Ryl II. 7817 (a.p. 157),
P Grenf I. 4815 (a.p. 191), P Lond II. 171 4° (iii/a.p.)
(=II. p. 176). Other prepositional phrases are ἐν ἔθει (e. σ
P Oxy III. 47178 (ii/A.D.) ἅπαξ yap ἐν ἔθει τῆς α[ἰσἸχύνης
γενόμενον, ‘‘ for when once accustomed to his shame’’), and
ἐξ ἔθους (e.g. P Oxy VI. 9007 (A.D. 322) τοὺς ἐξ ἔθους
ταύτην τὴν χώραν ἀποπληροῦντας, ‘those who customarily
fill this post’’). See also P Fay 125° (1i/A.p.) ὡς ἔθος
ἐστί σοι, “as is your custom,” P Ryl II. 2385 (a.p. 262)
ὅσα ἔθος ἔχουσι λαμβάνειν, ‘whatever they are accus-
tomed to receive,’ and the other exx. in Deissmann AS
p- 251f. From the inscrr. we may cite Sy// 349"! κατὰ τὸ
τῶν προγόνων ἔθος, and J/agnx 100 b.™ (ii/B.c.) κατὰ τὸ
πά[τριον ἔθος with reference to a day when children are
freed from lessons and slaves from work. For the narrower
sense of ‘‘law,” ‘‘rite,’’ Thieme (p. 22) refers to such a
passage as M/agn 179? (ii/A.D.) an inscr. in honour of one—
δόντα τὰ ἐξ ἔθους καὶ ὡρισμένα ὑπὲρ τῆς καύσεως τῆς
βαίτης (δηνάρια) X: cf. 19 τὸ ἐξ ἔθους ἐπὶ ἡμέρᾳ διδόμενον
ἔλαιον. E
For the adj. ἔθιμος, see BGU II. 581° (A.D. 133) ὀμνύω
τὸν ἔθιμον “Pwpatwy ὅρκον, P Oxy IV. 7297 (lease of a vine-
yard—a.D. 137) τὴν δὲ ἀν[αἸβολὴν ποιήσονται ἀπὸ τῶν
ἐθίμων ἀναβολῶν.
ἔθω.
P Hib I. 77° (B.c. 249) καὶ πρότερον εἰώθει, P Oxy VII.
1024%4 (A.D. 129) ἣν καταθήσεται εἰς τὴν γῆν ὑγιῶς ἐπακο-
λουθούντων τῶν εἰωθότων, “πὸ shall sow it on the land in
good faith under the observance of the usual officers”
(Ed.), P Giss I. 808 (iii/A.D.) τὰ [π]Ἰεριστερίδι[α καὶ ὀ]ρνυ-
θάρια, ἃ otk ἤωθα ἐσθεῖν (1. ἐσθίειν), πέμψον, P Thead 19°
(iv/A.D.) τοὺς ἀδικουμένους ὀρφανο[ύς], ἡγέμων δέσποτα,
ἐκδικεῖν εἴωθεν τὸ μεγαλεῖον τὸ σόν.
εἰ.
The weakening of the distinction between εἰ and ἐάν in
Hellenistic Greek is seen not only in the use of ἐάν with the
indicative (see s.v. ἐάν), but in the occasional use of εἰ with
the subjunctive, as P Ryl 11. 234% (ii/a.D.) λέγοντος μὴ
δύνασθαι ἀπο[χ]ωρῆσαι, εἰ μὴ ἀντιφωνηθῇ, “1 stated that
I could not leave without an answer” (Edd.), and the inscr.
of Mopsuestia in Cilicia in Waddington /xscriptions ili. 2,
No. 1499 (Imperial) ἐκτὸς et μὴ (cf. 1 Cor 14°) [ἐϊὰν Mayva
μόνη θε[λή]σῃ (cited by Deissmann 4S p. 118). See further
Proleg. p. 187 and for εἰ . . ἄν, as in 1 Cor 7° (om. ἄν B),
53 ,
εἰ μὴν
see the exx. collected in 76. pp. 169, 239, e.g. P Tebt II.
39123 (A.D. 99) U τις δὲ ἡμῶν τῶν τεσσάρων ἐὰν παραβῇ
πρὸς τὰ προγεγραμμένα ἐκτίσι kTA., BGU I. 326}.1 (ii/a.D.)
εἴ τι ἐὰν ἀν[θ]ρώπιν[ο]ν πά[θῃ] Μαρκέλλ[α, 27.112 εἴ τι ἐὰν
ἐγὼ μετὰ ταῦτα γεγραμμένον καταλίπω, P Fay 13079 (iii/a.D.)
εἴ τινος Hav χρία σοί ἐστιν, and from the inscrr. C. and δ.
ii. p. 380, No. 210 εἰ δέ τις Av φανείη μετὰ τὸ ἐμὲ τεθῆναι,
JHS xxv. p.63 11s δ᾽ ἂν τολμήσι, μετέλθῃ αὐτὸν ὁ θεός. For
εἴ γε μή see the Imperial edict, P Fay 20°, where the Emperor,
now identified with Julian (A7chzz ii. p. 169), states—el ye μὴ
τὸ τῆς π[α]ρὰ τοῖς καὶ τοῖς δημοσίας ἀπορίας ἐμποδὼν ἦν,
“Sif the fact of the public embarrassment existing in various
parts had not stood in my way” (Edd.), I would have made
a more conspicuous display of magnanimity, etc. Et μή =
ἀλλά, as in Gal 17, may be illustrated from the vi/A.D. OG/S
20129 οὐκ ἀφῶ αὐτοὺς καθεσθῆναι εἰς τὴν σκιάν, εἰ μὴ ὑπὸ
ἡλίου ἔξω (where see Dittenberger’s note) : for the more regu-
lar usage cf. P Tebt IT. 4149 (ii/a..) t μὴ ὅτι ἠσθένηκα, πάλαι
πεπόνφην σοι, ‘had it not been for the fact that I was ill,
I should have sent them to you long ago’ (Edd.), and P
Ryl 11. 163}0 (a.D. 139) πλὴν εἰ μὴ... [ἀφισ]τάνειν pe
αὐτὸν παραχρῆμα ἰδίοις μου ἀναλώμασι, ‘otherwise I will
repel him forthwith at my own expense” (Edd.): see also
Proleg. p. 171. Instances of et δὲ μή ye will be found s.z.
ye. In the illiterate P Oxy I. 1198 (ii/iii A.D.) (= Sevectzons,
p- 103) ἂμ μὴ θέλῃς ἀπενέκαι ple], ταῦτα ye[(]vere, ap μή --
εἰ οὐ (see Blass Hermes xxiv. p- 312).
For the emphatic εὕπερ, ‘‘if indeed,” cf. P Hal I. γ᾽ (B.c.
232) Πτολεμαίωι δὲ διά[σ]τειλαι, εἴπερ μὴ Tov βυβλιαφόρον
καὶ τὸν ἔφοδον ἐκπέπει[κα]ς, P Lond 4255 (8.6. 168) (=I.
p. 31, Selections, p. 11) κα[λῶ]ς ποιήσεις. .. παραγ[εν]ό-
μένος εἰς τὴν πόλιν, εἴπερ μὴ ἀναγκαιότερόν σε] περισπᾶι,
“‘please return to the city, unless indeed something most
pressing occupies you,” P Fay 1241 (ii/a.p.) εἴπερ εἰ καὶ
γράμματᾳ μὴ ἦν, ἀλλὰ τοῖ[ς] θ[εο]195] ἐστιν χάρις ὅτι
οὐδεμία ἐστὶν πρόλημψις ἡμεῖν γεγενημένη κτὰλ., “Seven if
there were no documents, still, thank heaven, there is no
preconceived principle on our part,” etc. (Edid.)
the late P Oxy VI. 942° (vi/vii A.D.) Kal 6 θεὸς οἶδεν εἴπερ
μὴ ἤμεθα ἀπολύσαντες τὰ ζῷα, εἰ δ᾽ αὐτὰ εἴχαμεν ἐπανα-
λῦσαι, ‘God knows whether we had not released the ani-
See also
mals, and whether we had any more to unloose ” (Edd.).
With the construction in Lk 224 where εἰ βούλει forms
the protasis followed by an apodosis introduced by the inf.
= imperative προσένεγκαι, may be compared a iv/B.c. letter,
reprinted by Deissmann LAZ p. 149, στέγασμα εἴ τι βό-
λεστε ἀποπέμψαι, “if ye be willing, sen’ me some covering”:
see the translator’s note.
εἶ μήν,
which is well attested in Heb 615, is best understood as an
orthographical variation of ἣ μήν. The spelling is fully
established after iii/B.c.: cf. e.g. Sy// 578° (iii/B.c.) εἶ
μὰν μηθὲν νοσφίζεσθαι, 73. 653°? (a ‘‘ Mysteries” inscr.—
B.C. 91) ὁρκιζόντω τὸν γυναικονόμον ἐπὶ τῶν αὐτῶν ἱερῶν,
εἰ μὰν ἕξειν ἐπιμέλειαν κτὰ., P Tebt I. 2215 (8.6, 112)
ὀμν[ύ]ομεν τοὺς θεοὺς εἶ μὴν μετρῆσ[αι] Kd[t]vos τὰ ἐκφόριά
σου ἀπολέγοντος αὐτόν, 10. 7815 (B.C. 110-8) ὀμνύω]: ..
εἶ μὴν [ἐπιδ]εδωκέναι τὸ προκείμενον προσάγγελμα, BGU II.
543° (B.C. 28-7) ὄμνυμι Καίσαρα Αὐτοκράτορα Θεοῦ υἱὸν εἶ
μὴν παραχωρήσειν ἐπάναγκον Σωχάρμωι .. τὸν ὑπάρχοντά
18
2 εἰδωλεῖον
μοι κλῆρον. See further Deissmann BS p. 205 ff., Proleg.
Ρ. 46.
εἰδέα.
This poetic form, which in the NT is confined to Mt 28%,
is found in P Gen I. 16% (A.D. 207) ( = Chrest I. p. 477)
καὶ διὰ αὐτὸ τ[ο]ῦτο τὸ (om.) μέρος πάντα τὰ ὑποστέλλοντα
τῇ κώμῃ πάμπολλα ὄντα ἀποδ[ί]δοται ἕνεκ[α)] τοῦ μὴ ἔχιν
τὴν κώμην μήτε ἰδι[ω]τικὴν γῆν μήτε βασ[ιλ]ικὴν μηδὲ
ἄλλην εἰδέαν.
εἶδον, (--δα).
P Tebt IT. 4175 (iii/A.D.) ὕπαγε πρὸς τὸν Μῶρον kal εἰδὲ
τί λέγει περὶ τῆς Avtivdov, ‘go to Morus and see what he
says about Antinoé” (Edd.). For the form εἶδα (as in Mk 21?
al., cf. Blass Gr. p. 45), see eg. the /be//us P Meyer 1515
(A.D. 250) εἴδαμέν σε θυσιάζοντα, and on εἶδον written ἴδον.
see Pyoleg. p. 47. The verb is used without an obj. in such
wall-scratchings as Predsigke 1822 Κύριλλος εἶδεν, 1828
᾿Ανδ]ρόνικος [. . . ]vos tov καὶ ἐθαύμασα. See also τ ὦ.
opaw.
εἶδος.
The RV rendering of 1 Th 555 ἀπὸ παντὸς εἴδους πονηροῦ
ἀπέχεσθε, “abstain from every form of evil,” is confirmed by
the recurrent formula in the papyri παντὸς εἴδους = “‘ of every
kind,” found in business documents fass?z, e.g. in P Tebt I.
58"! (p.c. 111) atax-farmer undertakes προσάξιν ἀπὸ παντὸς
εἴδους (πυροῦ) v, ‘‘to collect from every class 400 artabae
of wheat more” (Edd.): see further Milligan Zhess. p. 76f.
Cf. P Tebt 11. 2895 (A.p. 23) where the strategus writes to
a toparch—réprre μοι πρόσγραφον τῶν μέχρι τῆς σήμερον
διαγεγρί(αμμένων) κατ᾽ εἶδος, ‘send me a supplementary
classified statement of payments made up to date” (Edd.),
and P Oxy IT. 2370}: 42 (a.p. 186) τῆς τελευταίας ἑκάστου
ὀνόματος ὑποστάσεως κατὰ κώμην καὶ κατ᾽ εἶδος, “‘ the last
statement of property of each person arranged under villages
and classes” (Edd.): but see Chrest. II. i. p. 103. In
P Tebt I. 60!7 (b.c. 118) a detailed account of land is
headed—6y ἐστιν τὸ κατ᾽ ἔτος kal τὸ Kat’ εἶδος, 7.6. the
land is regarded both under temporal and material con-
ditions, and in P Lond 847! (a.p. 170) (=TIII. p. 54)
povodeo (ila) xdpt(ov) k(at) ἄλλ(ων) εἰδ(ῶν) the editors sug-
gest the rendering ‘‘harvesting of hay and other miscellaneous
crops.” A list of personal property, P Oxy I. 10g! (ili/iv
A.D.), is headed Aédy(os) εἰδῶν, ‘‘ List of effects.” P Tebt
II. 2871220 (A.p. 161-9) shows εἶδος = a “report ’’ furnished
to the prefect: the editors compare BGU I. 16° (a.D. 159-
60) (= Selections, p. 84) πρὸς τὸ μεταδοθὲν cis ἐξέτασιν
εἶδος, ‘‘with regard to the report handed over to us for
examination”; see also P Amh II. 65!! (early ii/A.D.) ava-
γνωσθέντος εἴδους ἵνα μὴ παιδαγωγὸν ἔχωι, P Oxy VIL.
103217 (A.D. 162) ἔγνωμεν . . [ἦϊχθαι εἶδος δι᾽ [o]d δηλ[οῦ)ται
κτὰ., “we have discovered that a report was made whereby
it is declared” etc. The word is very fully discussed in
P Meyer, p- 13 f In MGr εἶδος still means “kind,”
“species, and from it comes (€)8uxds, ‘‘ one’s own.”
> 5
εἰδωλεῖον,
or εἰδώλιον as the word is read in the best MSS., occurs
several times in the LXX, but in the NT only in 1 Cor 81°.
εἰδωλολάτρης
No instance has been found as yet in profane Greek, but we
may compare such analogous forms as ᾿Ισιεῖον and’ Avov-
βιεῖον, shrines dedicated to Isis and Anubis: see e.g.
P Tebt I. 57°f (B.c. 118). The invitation in P Oxy I. 110
(ii/A.D.) δειπνῆσαι εἰς κλείνην τοῦ κυρίου Σαράπιδος ἐν TO
Σαραπείῳ, ““ἴο sup at the table (couch) of the lord Serapis
in the Serapeum”’ is also an excellent illustration of 1 Cor
8, 107,27; cf. P Oxy III. 523 (ii/a.D.) (= Selections, p. 97)
and Wilcken Archiv iv. p. 211.
εἰδωλολάτρης
and εἰδωλολατρία are regarded by Nageli (p. 51) as Chris-
tian formations: cf. the Acts of the martyrdom of Christina
PSI I. 27°! (v/A.p.) ἐξῆλθεν τὸ πῦρ αἄφν[ω (/. ἄφνω) καὶ
ἀπέκτ]εινεν ψυχὰς [εἰδωλολατ]ρῶν. A compound εἰδωλο-
ποιητής is found in Vett. Valens p. 112%4. Εἰδωλομανία,
a stronger formation than εἰδωλολατρία, appears guater in
Barlaam and Toasaph (viii/A.D.), e.g. ch. i. § 3 τῷ τῆς
εἰδωλομανίας ἐμελαίνετο ζόφῳ, “ (Persia) was darkened with
the gloom of idolatry.”
εἴδωλον.
In P Leid W**- (ii/iii a.p.) εἴδωλα 8 are the ‘nine con-
stellations,” but in the astrological P Ryl II. 63% (iti/a.p.)
the word is used in the more general sense of ‘‘ image,”
**phenomenon,’’ when Plato asks an Egyptian, τίς δὲ ἡ
αἰτία τούτων [τ]ῶ[ν εἰἸδώλων ; “ what is the cause of these
phenomena?’’ (Edd.), and receives a reply connecting
various parts of the body with the sun, moon, etc. Cf. also
the horoscope, P Lond 130185 (i/ii a.p.) (=I. p. 137)
ἀστέρα τὸν ἐν τῆι χλαμύδι καλούμενον Γανυμήδην ὁμωνύμως
τῶι ὅλωι εἰδώλωι, and 7. 122° (iv/a.p.) (=I. p. 117) ἐγὼ
yap εἶμι τὸ εἴδωλόν σον. The word is used of the images
of heathen gods in the vi/A.p. Silco inscr., OG/ZS 2018
ἐποίησα εἰρήνην pet αὐτῶν καὶ ὥμοσάν μοι τὰ εἴδωλα
αὐτῶν καὶ ἐπίστευσα τὸν ὅρκον αὐτῶν. Vett. Val. pp. 67°
ὑπὸ δαιμονίων καὶ φαντασίας εἰδώλων χρηματισθήσονται,
1137 τοῦ δὲ Κρόνου ἐν τῷ ὑπογείῳ εὑρεθέντος θεῶν καὶ
γεκρῶν εἴδωλα ἐφαντάσθη.
εἰκῆ
is found in P Lips I. 104*® (B.c. 96-5) ( = Witkowski?,
Ρ- 118) εἰκῆ ἐφ᾽ ἁλλαχῆ βαδίζετε. Witkowski notes that
the meaning may be either ‘‘audacter” or ‘ frustra”’: cf.
P Leid G® (B.c. 181-145) εἰκῆ Kal ὡς ἔτυχεν, where the
editor translates “‘temere et forte.” For εἰκαῖος see
P Ryl IL. 235" (ii/A.D.) ἀλλὰ οὐ πρώτως σου τὸ εἰκαῖον
μανθάνομεν, ““ but it is not the first time that we learn your
heedlessness” (Edd.). Since εἰκῆ is an adverbial dat. like
ἰδίᾳ, δημοσίᾳ, and the ancient inscriptional evidence shows
some confusion, we cannot be certain whether to write εἰκῆ
or εἰκῇ: see Moulton Gr. ii. ὃ 66.
εἴκοσι,
and not εἴκοσιν, is the regular form in the papyri even
before a vowel, as in the best MSS. of Ac 1 esc BG UE:
644." (A.D. 69) εἴκοσι 4, 26. 1. 267" (a.d. 199) εἴκοσι
ἀριθμῴ, P Grenf II. 59" (a.p. 189) εἴκοσι ἀπό. Cronert
Mem. Herc. p. 141 n.* notes only one exception, P Grenf IT.
75" (A.D. 305) τάλαντα εἴκοσιν, ἃ πλήρωσέν (1 ἐπλήρωσέν)
pot: see also Mayser Gr. p. 239.
183
εἰλικρίνεια
In Pretstgke 1931 (ostracon—a.D. 69) the word is written
ἴκοσι : so 1932. For ἡ εἰκοστή as a tax of 5 per cent. on
the rent of an οἰκόπεδον cf. P Petr II. 11 (2)4 (inid. iii/B.c )
(= IIL. p. 112) ἀπογέγραμμαι δὲ ἐπὶ τελώνιον Td οἰκόπεδον
φέρον ἐν[οίκιο]ν (δραχμῶν) ιζ (ἡμισείας), ἵνα ἐκ τοσούτου
φέρωμεν τὴν εἰκοστήν : see further Wilcken Osty i. p. 363 f.,
and for a similar succession duty see Hunt-in P Oxy VIII.
p: 192.
εἰκών
is the term used for the αἰδυςγῤίϊογε of individuals in official
documents, e.g. BGU IV. 10597 (bill of sale of a female
slave—i/B.C.) ἧς τὰ ἔτη καὶ ai εἰκόνις ὑπόκεινται: cf. P Tebt I
327! (B.c. 145 ?) ὑποτετάχ[α]μεν δὲ Kall] τὴν εἰκόνα αὐ[τοῦ]
καὶ τοῦ υἱοῦ τὸ ὄνομα, “we have, further, appended the
description of him andthe name of his son,” P Strass I. 79!”
(B.C. 16) ἐν @ at εἰκόνες αὐτῆς δηλοῦνίται. For a similar
use of εἰκονισμός see P Ἀν] IT. 15634 (i/A.pD.) where the head-
ing εἰκίονισμοί) is followed by the names and descriptions of
various individuals. If Wilcken’s restoration can be accepted
we have an interesting instance of the diminutive εἰκόνιον
in BGU II. 423?" (ii)A.p.) (= Chrest. I. p. 566, Selections,
Ρ- 92), where a soldier-son writing home to his father from
Italy adds— ἔπεμψά σοι εἰἸκόνιν μ[ου] διὰ Hixrhpovos, “1
send you a little portrait of myself at the hands of Euctemon.”
A further diminutive εἰκονίδιον occurs several times in a
Return of Temple Property, P Oxy XII. 1449 (A.D. 213-17).
With the Pauline phrase of the believer's being renewed
kat εἰκόνα τοῦ κτίσαντος αὐτόν (Col 31°) and the descrip-
tions of Christ as εἰκὼν τοῦ θεοῦ (e.g. 2 Cor 44) we may com-
pare OGZS 908 (the Rosetta stone—B.C. 196) εἰκόνος ζώσης
tov Διός, with reference to Ptolemy Epiphanes. Later in
the same inscr.°® we hear of a statue (εἰκόνα) of Ptolemy
being erected ἐν ἑκάστωι ἱερῶι ἐν τῶι emipalverratar τόπωι,
and for this common usage cf. further 76. 332 (B.C. 138-2),
383°? (mid. i/B.c.) In Sy// 888° (ii/A.pD.) τὰς τούτων τῶν
ἀγαλμάτων εἰκόνας is explained by Dittenberger on the
assumption that the ἀγάλματα comprise the sculptor’s whole
work, of which the actual dust is a part. Thieme (p. 26 f.)
has well pointed out how the ancient practice of erecting
εἰκόνες of their gods would give a concrete force to such
Bibl. passages as are cited above, and instances as of special
interest Magn ict (2nd half of ii/B.c.), where not only do
three ambassadors receive each his εἰκών at the hands of the
grateful Larbeni, but it is also decided to erect εἰκόνα χαλκῆν
in honour of the ‘‘Magnesian people” (τὸν δῆμον τὸν
Μαγνήτων) themselves. In P Fay 36% (A.p. 111-2) the
verb is used = ‘‘draw up,” ‘‘ write” --Κάστωρ vopoypados
εἰκόνικα φαμένου μὴ εἰδέναι γράμματα, “1, Castor, scribe of
the nome, have drawn up this deed, since (Sanesneus) stated
that he could not write ”: cf. P Meyer 4” (A.p. 161) with
the editor’s note, and Preisigke Fachworter, p. 66. See the
intr. to P Oxy I. 34 on the εἰκονισταί. In P Ryl II. 161!
(A.D. 71) pexpl τοῦ ἐσομένου ἑτεροῦ ἰκονισμοῦ ἀπογραφῆς,
the reference is to the next census.
εἰλικρίνεια
or —la (WH Noves? p. 160 f., and for breathing 26. p. 151),
not found in class. Greek, may be illustrated from P Oxy X.
1252 verso 88 (A.D. 288-95) προσφεύγω] ἐπὶ τὴν σὴν ἰλει-
κρινείαν, “1 have recourse to your probity” (Edd.). The
εἰλικρινής
etymology is doubtful (cf. Moulton Gy. ii. § 105), but
Boisacq Dict. Etym. s.v. εἰλικρινής inclines to the old
derivation (rejected by LS) from εἵλη (cf. Skr. 5(%)var)
“light,” “sun,” and κρίνω, as if = ‘* examined by the light
of the sun” and found pure, sincere: cf. T. H. Green’s
definition of εἰλ. as ‘perfect openness towards God” (Zo
Sermons, p. 41.).
εἰλικρινής
is attached as a qualitative adj. to εὔνοια in OG/S 76349
(ii/B.c.) ἐξηγο[ύμενοι σύμπαν)τος τοῦ πλήθους πρὸς ἡμᾶς
ἐκτενε[στάτην τε καὶ] εἰλικρινῆ τὴν εὔνοιαν, and to ἀπόδεξις
in 76, 22713 (B.C. 246-26) εἰλικρινῆ καὶ βεβαίαμ ποιουμένους
ὑμᾶς πρὸς τοὺς φίλους ἀπόδεξιγ. The adv. is found 20.
441° (BC. 81) τὴν πρὸς ἡ]μᾶς πί[σ]τιν εἰλικρινῶς τετηρη-
κότας : cf. Michel 3044 5 (mid. i/R.c.) 6 δῆμος [{]ηλοῖ
αὐτὸν mT ere. ka[l] εἰλ[ἱκρινῶ]ς [γ]νησ[αν ἔχοντι πρὸς
πάντας φιλοστοργίαν εὐχαριστεῖ.
εἱλίσσω.
See ἑλίσσω.
εἰμί.
Middle forms in the flexion of εἰμί other than the present
tense (cf. however MGr εἶμαι, -σαι, etc.) begin to appear
very early in the dialects and are well established in the
papyri. Thus the Ist sing. impf. ἤμην, which always takes
the place of the class. ἢ in the NT (but see Ac 2018 D) may
be illustrated from PSI IV. 36274 (B.c. 251-0) ἤμην δὲ πρὸς
τῶι λαμβάνειν τὸν χαλκόν, P Magd 65 (B.c. 221) ἤμην
γυμνός, P Par 57 (B.c. 129) ὧν ἤμην δι᾽ αὐτῶν [π]αραμε-
[μετ]ρηκ[υῖα, P Oxy IIT. 526% (ii/A.p.) οὐκ ἤμην ἀπαθὴς
ἀλόγως σε καταλείπιν. For ist plur. ἤμεθα see P Petr IT.
4 (7)° (B.C. 255-4) τεθλιμμένοι ἤμεθα : cf. Ac 2737, Eph 23,
as contrasted with the act. ἦμεν in Ac 111 (NB), 1612,
Rom 7° a/.: the two forms are found together in Gal 4%
(SDFG). The non-classical ἧς (Lob. Phryx. p. 149) is
found sefzes in the NT as compared with ἦσθα (from an
old perf. form ἤησθα), which is confined to Mk 1457 with
its parallel Mt 26°. For ἤμην, 4S in Epictetus, see Sharp
Epict. p. 83. On the other hand ἦσθα is the commoner
form in the LXX (Thackeray Gr. i. p. 256), and Moulton
(Gr. ii. § 86) throws out the conjecture that this ἦσθα in
Mt may have started under LXX influence, and that the
text of Mk was harmonized. In P Hib I. 786 (8.6. 244-3)
ἐὰν δὲ μὴ δυνατὸς ἦσθα ἀπολῦσαι γράψομ. (/. γράψον) μοι,
ἦσθα must be treated as subj., like ἦσαν in P Tebt II. 33338
(A.D. 216) ἐὰν ἦσάν τι παθόντες ἀνθρώπινον and P Oxy
VIII. 1157! (late iii/A.p.) ἐὰν δὲ ἦσαν <? ἐπείγον -- τες
ἀπαιτῆσαι τὸ ἐπικεφάλαιον, “and if they are [hurrying on
with] the collection of the poll-tax’’ (Ed.), where a past
tense is excluded by the context. The forms may probably
be regarded as extensions of the curious but common sub-
stitution of ἦν for ἦ, the iota being lost and the parasitic
v being added after the long vowel, in such passages as P
Oxy IV. 7448f (B.c. 1) (= Selections, p. 33) ἐὰν ἦν ἄρσενον,
ἄφες, ἐὰν ἣν θήλεα, ἔκβαλε, BGU III. 8215 (ii/A.D.) ὅταν ἣν
τι καινότερον, εὐθέως σοι δηλ[ώ]σω, P Fay 1241} (ii/a.p.)
εἴπερ εἰ καὶ γράμματα μὴ ἣν, P Oxy I. 6318 (ii/iii a.p.)
ἵνα μη[δ]ὲν ἐνπόδιον ἦν, ‘in order that there may be no
delay.”
184
The same phenomenon is found in NT uncials, |
> ,ὔ
“εἰμί
e.g. Mt τοῦ" C ἐὰν μὲν ἣν ἡ οἰκία ἀξία, Mk 538 B*D ἵνα
μετ᾽ αὐτοῦ ἦν, Lk 2038 Ne ἐὰν... οὗτος ἄτεκνος ἦν, τ Cor 164
A ἐὰν δὲ ἄξιον ἦν. See further Moulton G7. ii. § 86 γι. 2 (ε)
and for additional papyrus exx. CR xv. pp. 38, 436, xviii.
p- 108. In certain cases we may have instances of ἐάν con-
strued with the indicative (cf. Deissmann &S p. 2orf.): the
context alone can decide.
For 3rd sing. εἴη(ι), the only form of the opt. which occurs
in the NT (zdeczes), we may cite P Vat A® (B.c. 168) (=
Witkowski*, p. 64) ely ἄν, ὡς βούλομαι, P Grenf I. 21?
(B.c. 126) εἰἴηι μέμ μοι ὑγιαίνοντι τῶν ἐμαυτοῦ κύριον
εἶναι, and the frequently recurring phrase εὐορκοῦντι μέν
pot εὖ εἴηι, ἐφιορκοῦντι δὲ τὰ ἐναντία, as in P Tebt I. 79l7f
(B.c. 110-8). In P Hib I. 795 (c. B.c. 260) we have et (for
εἴη) dv, ὡς ἐγὼ θέλω, a form apparently not found elsewhere
in Ptolemaic papyri (cf. Witkowski?, p. 25), and in P Par
44° (B.C. 153) ele (for εἴη) ἄν, ds βούλομαι. The 3rd plur.
is seen in P Par 3539 (B.C. 163) πυνθανομένων δ᾽ ἡμῶν τοῦ
χάριν εἴησαν εἰσπορευσάμενοι.
The 2nd sing. imperf. ἴσθι, as in Mt 57°, Mk 5%4, occurs
in such passages as P Tebt I. 58°! (B.c. 111) kal σὺ ἀναγω-
ἐλίνοις ἴσθσι (Δ Alvois ἴσθι). According to Mayser (Gr.
Ρ- 327) the ending —@ is found in the Ptolemaic papyri only
in ἴσθει --- ἴσθι from εἶναι, and ἴσθι from οἶδα. “Hote
hardly needs illustration, but its frequency may be noted in
such formulas as P Petr I. 16 (2)# (B.c. 230) ἣ πρᾶξις ἔστω
ὡς πρὸς βασιλικά, P Oxy 11. 2704 (A.p. 94) ἄκυρον [ἔ]στω,
46 κυρία ἔστω α΄ For ἤτω, which in the NT is found only
in 1 Cor 167? (contrast Gal 18), Jas 512, see BGU I. 27674
(ii/iili A.D.) παρά σοι ἤτω, P Oxy III. 533% (ii/iii A-p.) ἐν
ἀσφαλεῖ [ἤτω, P Lond 948 verso® (A.D. 257) (ΞΞ ΠῚ.
p. 210) ἤτω οὖν ὁ Σύρος πρ[ὸ]ς τοὺς ποιμένας, BGU II.
41013 (A.D. 276-7) ζημίωμα [π]ρὸς σὲ ἤτω, and P Lond
46535 (iv/A.D.) (=I. p. 75) ὑποτεταγμένος δέ μοι ἤτω. None
of these exx., it will be noticed, carries us back to i/A.D., and
the inscriptional evidence is also late (Schweizer Gr. p. 177,
Meisterhans Gy. p. 191). For ἔστωσαν, which is found in
Attic inserr. from B.C. 200 onwards (Meisterhans, z¢ s.) and
occurs twice in the NT (Lk 12%, 1 lim 312), we may cite
P Petr III. 22% (B.c. 237) ἔστωσαν ἐλεύθεροι. CPR 1. 177
(A.D. 83-4) at yeyovviat διὰ τῶν καταλοχισμῶν οἰκονομίαι
κυρίαι ἔστωσαν ἐπὶ τὸν ἅπαντα χρόνον, and for ἤτωσαν P
The periphrastic use of εἰμί with the participle (the so-
called σχῆμα Χαλκιδικόν), which is common both in the
LXX and the NT (see a useful list of exx. in Conybeare and
Stock Selections, p. 68 ff.) may be illustrated in somewhat
fuller detail :—(a) present: BGU I. 183% (a.p. 85) ἐφ᾽ ὃν
χρόνον ζῶσα ἢ Σαταβούς : cf. P Giss I. τοῦ (ii/A.D.) μεγά-
λως ἀγωνιῶσα περί σου διὰ τὰ ὄντα τ]οῦ καιροῦ φημιζόμενα.
(b) perfect: P Petr 11. 13 (3)5 (B.c. 258-3) τεῖχος . . πεπ-
τωκός ἐστιν, and often in sucha phrase as tv’ ὦ εὐεργετημένη,
e.g. P Oxy III. 4861 (A.D. 131): cf. Jn 1674, 173%°. See
also Radermacher Gy. p. 83 for exx. from Vett. Valens,
Diodorus, Herondas, and others. (c) future perfect: Pst
IV. 4248 (iii/B.C.) ἔσει ἐμέ τε σεσωικώς, P Par 355° (B.C. 163)
ἔσομαι τετευχώς, P Tebt I. 56% (c. B.c. 130-121) τοῦτο
δὲ ποήσας ἔσηι μοι κεχαρισμένος els τὸν ἅπαντα χρόνον],
BGU II. 59612 (A.p. 84) (-Ξ Selections, p. 64) ἔσῃ μοι
μεγάλην χάριταν κατατεθειμ[έϊνοις), P Leid W*% (ii/iii
> /
εἰμι
A.D.) καὶ ἔσῃ τελεσμένος (/. τετελ-)}) αὐτός : other exx. in
Mayser Gr. p. 377. Three papyri of iii/A.D. have an aor.
part. with εἰμί in a future perfect sense—P Tebt II. 3331
(A.D. 216) ἐὰν ἧσάν τι παθόντες ἀνθρώπ|ι]νον, 2. 42318
(early iii/A.D.) ἐὰν οὖν μὴ ἧς λαβὼν τὰ πρόβατα πρὸς κοι-
τασμός (1. --ὀν) (““ folding”), P Lond 948 verso® (A.D. 257)
(=IIL. p. 210) ἀνερχέστω ἐὰν ἢν παυσάμενος Tod ἀχύρου.
The wholly exceptional Lk 231) B qv . . βληθείς may be
compared, but there the sense is aoristic: cf. Robertson Gr.
p- 860. (d) zmferfect: P Oxy I. 1155 (ii/a.D.) (= Selections,
p- 96) ὅσα ἣν καθήκοντα ἐποίησα, Sy// 929%! ὅπερ οὐκ
ἣν ἐνδεχόμενον : cf. also 75. 927% (ii/B.C.) ὡς ἁρμ]όζον ἦν,
and Pelagia-Legenden, p. 187 ἦν. . . ἀκούσασα. (e) 2άε-
perfect: P Par 87 (B.C. 129) ὧν ἤμην δι αὐτῶν [π]αραμε-
[μετ]ρηκίνυϊα, P Oxy 11. 285! (c. A.D. 50) ἀφήρπασεν ὃν
ἤμην ἐνδεδυμένο (1. —os) χιτῶνα λεινοῦν. On how far all
these periphrastic constructions are due to Semitic influence,
see Proleg. p. 226f.
For οὐκ ἔστι = ‘it is impossible,’’ as in 1 Cor 112°, Heb
9°, cf. P Par 4778 (c. B.c. 153) (= Selections, p. 23) οὐκ ἔστι
ἀνακύψα -ἰ pe> πόποτε ἐν τῇ Τρικομίαι ὑπὸ τῆς αἰσχύνης,
“*it is impossible ever to show my face in Tricomia for very
shame” ; for πρέπον ἐστί, as in Mt 32, cf. P Oxy I. 12074
(iv/A.D.) τὰ κατὰ σὲ διοίκησον ὡς πρέπον ἐστίν, “see that
matters are properly conducted on your own part ’’ (Edd.),
and for δέον ἐστί, as in Ac 1935, cf. P Oxy IV. 72719f (a.p.
154) ἃ ἐὰν [δ]έον ἦν followed by πρὸς ois ἐὰν δέῃ, and the exx.
cited s.v. δέον. In P Oxy VI. 899% (A.p. 200) δέον οὖν τὴν
μεταδιαταγὴν ἑτέροις γενέσθαι κατὰ τὰ γραφέντα ὑπὸ cod,
“the change in appointment of other cultivators ought ac-
cordingly to take place in conformity with your letter”
(Edd.), ἐστί is omitted as in 1 Pet τὸ N*B.
With the idiomatic use of 6 ὦν in Ac 13} κατὰ τὴν οὖσαν
ἐκκλησίαν, ‘in the local church,” and 26. 1413 D τοῦ ὄντος
Διὸς πρὸ πόλεως where Tod ὄντος is almost equivalent to
τοῦ ὀνομαζομένου (see Ramsay CRE, p. 52), cf. P Lond
T168* (A.D. 18) (=III. p. 136) ἐπὶ ταῖς οὔσαις γειτνίαις,
also such phrases as PSI IIT. 229" (ii/A.p.) τοῦ ὄντος μηνὸς
Topi, ‘the current month Tubi,” P Oxy XII. 1583!
(ii/A-D.) γράψον μοι περὶ τῶν ὄντων ὄντων (omit) Kal τὰ
γενόμενα. With 1 Cor 1°8 we may compare P Leid Wvii-9
(ii/ili A.D.) σὲ μόνον ἐπικαλοῦμαι. .. τὸν ἑαυτὸν (omit)
ἀλλάξαντα σεαυτὸν μορφαῖς ἁγίαις καὶ ἐκ μὴ ὄντων εἶναι
ποιήσαντα, καὶ ἐξ ὄντων μὴ εἶναι.
For Rom 13} see P Par 54 (B.c. 114) ἐφ᾽ ἱερέων καὶ ἱερειῶν
καὶ κανηφόρου τῶν ὄντων Kal οὐσῶν, and note P Petr III.
42 F (a)* (mid. iii/B.c.) ἐφ᾽ ἱερέως τοῦ ὄντος ᾿Αλεξάνδρου
καὶ τῶν θεῶν, ‘in the time of the priest who is (priest) of
Alexander and the gods,” the form of expression implying
ignorance of the name of the priest of a new year: the
editors remark on this very early occurrence of a usage
which afterwards became common.
᾿Ἐἰστὶ δέ is found at the head of lists, as in PSI IIT. 16018
(A-D. 149), P Flor III. 321° (iii/a.p.), P Grenf II. 7716
(ili/iv A.D.) (= Sevections, p. 121), al. For τουτέστιν, which
is always written τοῦτ᾽ ἔστιν by WH in the NT, see P Flor
II. 157* (iii/A.b.) εἰς [τ|ὸ ἔργον ἐκεῖνο τὸ τῆς Θεω[ξ]ένιδος
τουτέστιν τὸ τῆς ἄμμον, PSI IV. 2989 (ἵν Ὰ.10. 2121.) οὐκ
ἴασέν με τὸν τεταγμένον χρόνο(ν) [ἐκεῖσε Stapetvar?,] τουτ-
ἐστιν τοὺς & μῆνας πληρῶσαι. Cf. also P Meyer 6% (a.p.
125) τούτου ὄντος, “this being the case.” Hipt with the
Part III.
185
> ,
εἰρήνη
gen. of time, as in Mk 532, is seen in P Oxy II. 275 (a.p.
66) (= Selections, p. 55) οὐδέπω ὄντα τῶν ἐτῶν, ‘not yet of
age.’’ The present ἔστι is used in a futuristic sense in P
Oxy IIT. 531°? (ii/A.D.) ἔστι δὲ τοῦ Τῦβι μηνὸς σοὶ ὃ θέλεις,
where a father promises his son that in the forthcoming
month Tubi he will receive whatever he wishes.
The use of εἰς with a predicate (as in Ac 8?%, 1 Cor 4)
can hardly be regarded as ‘‘after a Hebrew model” (Blass
Gr. p. 85, cf. Radermacher Gr. p. 16f.) in view of the ver-
nacular usage of εἰς to denote destination, e.g- P Hib I. 99”
(B.C. 270) op[odo]yet . . ἔχε[ιν] . . ἐς τὰ ἐκφόρια. . ἀρτί(ά-
Bas) v, ‘‘agrees that he has received for the rent 400 artabae” :
cf. Proleg. p. 71 f. Deissmann (2.4. p. 123) gives a similar
instance from an official text of about ii/B.c.—Priene 50°”
τ]αῦτα δὲ εἶναι cis φυλακὴν τῆς πόλεως. Other instances
of εἰμί with prepositions are P Petr IT. 11 (1)8 (iii/B.c.) (=
Selections, Ὁ. 8) ypade . . . ἵνα εἰδῶμεν ἐν ois εἶ, P Eleph
19(B.C. 311-10} (=Se/ections, p. 2) εἶναι δὲ ἡμᾶς κατὰ ταὐτό,
P Par 70" (Ptol.) καὶ γὰρ 6 πάτηρ αὐτοῦ ἐστὶν ἐνταῦθα
περὶ ἸΠετόνουριν, P Petr II. 42 (6) (mid. iii/B.c.) εἰμὶ γὰρ
πρὸς τῶι ἀποδημεῖν, BGU I. 877° (A.D. 144) καὶ πάντων
[τῶν] δ[ημο]σίων πρὸς] αὐτ[ὸ]ν ὄντων.
εἵνεκεν.
See ἕνεκα.
εἴπερ.
See εἰ.
εἶπον, (---πα).
In Witkowski’s collection of Ptolemaic letters the form
εἶπον does not occur, but see εἶπα before a vowel in P Par
4915 (B.c. 164-158) (= Witkowski?, p. 70) εἶπα αὐτῶι μὴ
ἐμὲ ἀξιοῦν, and the participle εἴπας in 26.329 ἀπέλυσα εἴπας
αὐτῶι ὀρθρίτερον ἐλθεῖν. In P Par 457 (B.c. 153) (=Wit-
kowski*, p. 85) we πανε--μὴ εὕρη τι κατὰ σοῦ ἰπῖν. For
the judicial use of the verb cf. P Tor I. 15:1 (8:6: 117-6)
εἴπαμεν τῶι μὲν “Hpplar μὴ εἰσβιάζεσθαι, ‘ edicimus Hermiae,
ne vim inferat” (Ed.): cf. “γελῖον iv. p. 30. See also s.v.
λέγω, and for the weak aor. terminations, which did not
become common till i/A.D., see Moulton Gr. 11. ὃ 88. A
“unique” fut. εἰπόσει is found in BGU II. 597° (A.p. 75) :
see Radermacher Gr. p. 77-
εἰρηνεύω.
For εἰρηνεύω = ‘be at peace,” as in all its occurrences in
the NT, cf. the inscr. from Halicarnassus, Brzt. Mus. Inscrr.
8948 (time of Augustus) eipnveto[vo]. μὲν yap γῆ Kal
θάλαττα, a vivid picture of the Pax Romana, and OG/S
6134 (A.D. 392) καὶ τοὺς διοδεύοντας καὶ Td ἔθνος διὰ παντὸς
εἰρηνεύεσθαι ἠσφαλίσατο.
εἰρήνη.
P Strass I. 58 (A.D. 262) ἀνάξια [τ]ῆς ὑπὸ σοῦ πᾶσιν
ἡμῖν πρυτανευομένης εἰρή[ν]ης ὁ πρεσβύτης παθών, P Goodsp
Cairo 15 (A.D. 362) τὰ τετολμημένα εἰς ἐμὲ ἐν τοιαύτῃ
πρ[υ]Ἱτα[ν]ευομένῃ εἰρήνῃ τοῦ δεσπότου [ἡ]μῶν βασιλέως
Φλαονίου ᾿Ιουλιανοῦ αἰωνίου ᾿Α [γο]ύστου, ‘* the things per-
petrated against me in the tranquillity enjoyed under our lord
king Flavius Julianus, eternal Augustus” (Ed.). P Oxy I.
645 (iii/iv A.D.) shows an order for arrest addressed ἐπιστάτῃ
25
> Ζ
εἰρηνικὸς
εἰρήνης κώμης Τήεως : cf. 16. XII. 15079 (111,4.0.),ὄ 26. 1.559
(A.D. 341) ἐπόπτῃ εἰρήνης ᾿Οξυρυγχίτου, and Preisigke 4636
(iii/A.p.) a list of police officials including εἰρηνοφύλακες.
P Oxy I. 41” (iii/iv a.p.) εἰρήνη πόλεως (voc.), addressed to
a strategus, is worth quoting in connexion with Eph 2*.
From Christian sources we may quote Ramsay C. and δ.
ii, p. 720 No. 655 (prob. iii/A.D.) εἰρήν[η] πάσῃ τῇ ἀδελ[φό-
τητ]ν from the dedication of a κοιμητήριον, and the com-
mendatory letter P Oxy VIII. 1162° (iv/a.D.) συνδέξασθαι
αὐτὸν ἐν ἰρήνῃ. For ἙΠρήνη as a proper name see P Petr
III. 304, BGU I. 1158 (A.p. 189), and the letter of consola-
tion P Oxy I. 115! (ii/A.p.) (= Se/ectéons, p. 96).
εἰρηνικός.
P Oxy VII. 1033° (A.D. 392) a petition from two νυκτο-
στράτηγοι, who describe themselves as τῶν εἰρηνικῶν τὴν
φροντίδα ἀναδεδοιημένοι, ‘entrusted with the care of the
peace” (Ed.). For the adv. see Aristeas 273 ἐπηρώτα . -
πῶς ἂν κατὰ ψυχὴν kal ἐν Tots πολέμοις εἰρηνικῶς ἔχοι.
eis.
For this common preposition following verbs of motion,
it is sufficient to quote P Par 63!" (B.c. 164) τὰ σπέρματα
κατενεγκεῖν εἰς τοὺς ἀγρούς, P Vebt I. 594 (B.C. 99) καταντή-
σαντος yap εἰς τὴν πόλιν DB. κτὰ., BGU 1. 27°* (ii/a.p.)
(= Selections, p. 101) ὅτει εἰς γῆν ἐλήλυθα. . ἀνέβην δὲ
εἰς Ρώμην, and Meyer Ostr 66? (iii/A.D.) ἀπῆλθεν εἰς μακράν
(cf. Ac 235).
με. . . εἰς γεωμέτρου πορευόμενον (P Petr 11. 11 2*—mid.
ili/B.c.), Witkowski (Z//.” p. 2) understands the meaning to
be that ‘‘apud agrimensores regios artem agros metiendi
discebat’’: cf. P Oxy IX. 12154 (ii/iii A.D.) μὴ ἀπέλθῃς εἰς
τὸ Σατύρου, ‘do not go to the house of S.,’’ P Iand 14°
(iv/A.p.) ἄπελθε eis Λύκ[ου. The usage survives in MGr:
see Thumb Handbook, ὃ 46.
lies such passages as P Vat A? (B.c. 168) (= Witkowski?,
p- 65) Tod παιδίου σου εἰς τὰ ἔσχατα ἐληλυθότος, P Lond
4216 (B.c. 168) (=I. p. 30, Selections, p. 10) εἰς πᾶν τι
ἐληλυθυῖα διὰ τὴν τοῦ σίτου τιμήν, ‘having come to the
last extremity because of the high price of corn,” and
P Meyer 19! (ii/a.D.) ὕπνωσα εἰς λύσιν, where the editor,
following Wilcken, renders ‘‘ich habe bis zur Losung (der
Glieder) geschlafen.” The idea of dzvection may still be
traced in P Tebt I. 39%* (B.c. 114) ἐτραυμάτισαν τὴν
γυναῖκά μου els τὴν δεξιὰν χεῖρα, P Ryl 11. 14518 (a.p. 38)
ἔδωκεν πληγὰς πλείους εἰς πᾶν μέρος τοῦ σώματος, and the
way is thus prepared for εἰς following verbs of ves, etc., e. g.
P Par 4938 (B.C. 164-158) eis. . . τὰ Πρωτάρχου καταλύσω,
“ΕἸ shall stay at the inn of Protarchus,” P Fay 111}? (A.D.
95-6) εἰς Διοίνυσι]άδα pivar (1 μεῖναι), BGU II. 423?
(ii/A.D.) pov κινδυνεύσαντος els θάλασσαν, ‘when I en- |
When Polycrates writes to his father—ylvecké |
A metaphorical usage under- |
186
εἰς
ἁλιέων εἰς ᾿Αλεξάνδριί[αν (P Oxy II. 2943 = Selections,
Ρ- 34): see further Pro/eg. pp. 234 f., 245.
For εἰς in the wide sense in which we use ‘‘for” we may
cite such passages as P Lille I. 261 (iii/B.c.) ἔγραψάς μοι
περὶ τῆς εἰς THY σησαμείαν γῆς, 20." ἕως ἂν] μάθωμεν περὶ
τῶν κ[εχρ]ηματισμένων εἰς τὸν νομόν, P Petr II. 11 (1)"
(mid. iii/B.c.) (= Witkowski*, p. 8) ἀπὸ τούτου τὸ μὲν
ἥμυσυ εἰς τὰ δέοντα ὑπελιπόμην, τὸ δὲ λοιπὸν εἰς τὸ δάνειον
κατέβαλον, P Lond 43? (ii/B.c.) (=I. p. 48, Witkowski’,
p- 110) ἕξεις ἐφόδιον εἰς τὸ γῆρας, P Tebt I. 577 (8.6. 118)
προστε]τάχασι δὲ καὶ τὰ els τὴν ταφὴν τοῦ “Amos, P Oxy
I. 379 (A.D. 149) (= Selections, p. 49) ἐγένετο ἐνθάδε ἡ
τροφεῖτις εἰς υἱὸν tod ΤΠεσούριος, ‘‘there was concluded
here the nursing-contract for the son of Pesouris”; and
the recurring formulae in a private account of ς. A.D. 15
τό. 1V. 736° θρύων εἰς τοὺς ἄρτους (ὀβολοὶ δύο), ““ omelette
for the bread 2 ob.,” Meis κατανθρωπισμὸν γυναικ(ὸς) Γε-
μέλλου (τετρώβολον ?), “for treating (Ὁ) the wife of Gemellus
4 ob.” (Edd.), etc. This extension in the vernacular of els
expressing destination makes it unnecessary to think of
Semitism in εἶναι eis, ἐγείρειν els (Ac 823, 1332): cf. Proleg.
Ρ. 71f. ‘lhe meaning ‘‘to the extent of,” ‘amounting to,”
is found in P Par 4718 (c. B.C. 153) χάριν yap ἡμῶν ἠζημίοται
εἰς χαλκοῦ τ(άλαντα) te, P Tebt I. 501° (B.c. 112-1) βλάβος
γενηθῆναι els (πυροῦ) (ἀρτάβας) X. The thought of resulting
advantage appears in P Lond 42?" (B.c. 168) (=I. p. 30,
Selections, Ὁ. 10) μηδ᾽ ἐνβεβλοφέναι εἰς τὴν ἡμετέραν περί-
“-στασιν --, “ΠΟΙ spared a look for our helpless state,”
P Par 391° (B.c. 161) ἐμβλέψαντες els Te ἐμὲ... Kal εἰς τὴν
ἐκείνων ὀρφάνειαν, P Meyer 177 (b.c. 144) τούτου δὲ yevo-
μένου [τευξόμεθα τ]ῆς παρ᾽ ὑμῶν els τὸν βίον βοηθείας, and
of resulting disadvantage in P Eleph 1° (B.C. 311-0) κακο-
τεχνεῖν μηδὲν... εἰς Δημητρίαν, P Par 144? (ii)B.c.) περὶ
| μὲν γὰρ τῆς ὕβρεως καὶ πληγῶν καὶ ὧν συντετελεσμένοι
countered danger at sea,” 2ὁ. III. 84529 (ii/A.D.) οἱ δοῦλοί |
σου εἰς τὴν κέλλαν α(ὐ)τῶν ἔχουσιν ἐλαίας, P Oxy III. 523%
(ii/A.D.) διπνῆσί(αι) . . εἰς κλείνην τοῦ κυρίου Σαράπιδος,
*“to dine at the table of the lord Sarapis,” and the Christian
letter P Heid 615 (iv/A.D.) (= Selections, p. 126) παρακαλῶ |
. . ἵνα μνημον[ε]ύῃς μοι els Tas ἁγίας σου εὐχάς, “1 be-
seech you to remember me in your holy prayers.’’ The
interchange of eis and ἐν in late Greek is well illustrated by
a letter from Alexandria of A.D. 22, where the writer states
—éml τῷ γεγονέναι ἐν ᾿Αλεξανδρίᾳ. .. ἔμαθον παρά τινων) |
| (Edd.).
εἰσὶν εἴς pe, P Fay 127 (c. B.C. 103) Διοκλείους. . . ἀδι-
κήματα els ple] σὺν ἄλλοις συντελεσαμένου. A good
example of εἰς followed by the acc. of the person = ‘‘in the
name of” is afforded by P Tebt I. 301" (B.c. 115) ἔτι
ἀναγράφουσι τὸν κλῆρον els τὸν Ilétpwva, ‘‘ they con-
tinue to register the holding under the name of Petron”
The full phrase occurs in P Hib I. 748 (¢ B.c. 250)
σύμβολα δὲ ποιῆσαι πρ[ὸ]ς αὐτο[ὺς] B, τὸ μὲν ἕν εἰς τὸ
Κλεομάχου ὄνομα κτλ., P Petr II. 2(1)* δόντων ἡμῶν [τὴν
ἔντευξιν εἰς τὸ τοῦ βασιλέως ὄνομα, P Meyer 815 (A.D. 151)
πάντα [καταγραφῆναι] συνέταξεν εἰς τὸ τῆς γυναικὸς αὐτοῦ
ὄνομα : see further s.v. ὄνομα, and cf. P Giss I. 669 (early
ii/A.D.) ἐρωτῶ [ole els τὴν τῶν θεῶν εὐσέβειαν, ** per pretaten
oro.”
For εἰς in connexion with payments cf. e.g. P Amh II.
554 (B.C. 176 or 165) ὁμολογῶ ἔχειν παρ᾽ ὑμῶν εἰς τὰ ἐκφόρια
τοῦ € (ἔτους) Παῦνι ty (πυροῦ) (ἀρτάβας) πεντήκοντα ἑπτά,
ΕἸ acknowledge that I have received from you for the rent
of the fifth year on Pauni 13 fifty-seven artabae of wheat,”
P Oxy II. 2751" (A.D. 66) ἐφ᾽ ᾧ δώσει αὐτῷ κατὰ μῆνα ὃ
Πτολεμαῖος εἰς λόγον (cf. Phil 4°) διατροφῆς δραχμὰς πέντε,
“on condition that Ptolemaeus shall give him monthly five
drachmae on account of victuals,” 26. III. 4961° (a.D. 127)
ἐὰν δὲ vkvo[s] οὖσα ἡ γα[μου]μένη ἀπαλλαγῇ δώσει αὐτῇ ὁ
γαμῶν ἄλλας εἰς λόγον λοχείας δραχμὰς ἑξήκοντ[α, ““ἀη6 if
the bride is at the time of separation in a state of pregnancy
the husband shall give her on account of the birth 60
Ξ
εἰς
drachmae more” (Edd.), 4. 53015 (ii/A.D.) εἰς ἀ[ό]γον τόκου
δραχμὰς ὀκτώ, ‘*8 drachmae on account of interest,’ BGU
1. 1717 (A.p. 156) ἔσχον παρ᾽ ὑμῶν els δάνιον σπέρίματα)
KTA., 16. IIT. 9275 (iii/A.D.) παρ]εσχήκαμέν σοι εἰς λόγον
συντελείας κτλ. With this usage of εἰς to specify the various
purposes of the items of an account, Deissmann (2S, p. 117 f.)
compares such passages as I Cor 161, 2 Cor 84, 9!:}8, Rom
15°8, also Ac 2417, and perhaps Mk 819f.
p- 194f.) he cites CPR I. 1" (a.p. 83-4) τὰς εἰς τὸν Mapwva
« . οἰκονομίας, which the editor translates as the endorse-
ment of Maron’s account, and τό. 18! (a.D. 124) εἰς ἄλλον
τινὰ γράφειν διαθήκην, fo draw up a will in favour of any
other person ; see also P Fay 835 (a.D. 163), an acknowledg-
ment by the sitologi of a payment of 42% artabae of wheat
which have been placed εἰς Zapamiada, ‘to the account of
Sarapias,” similarly 26. 848 (A.D. 163), 162 (A.D, 172) and
the editors’ introduction to 81.
The ¢emfora/ use of eis to denote the end of a period is
seen in P Hib 1. 2712! (calendar—s.c. 301-240) κδ ἡλίου
τροπαὶ εἰς θέρος, P Par 512 (B.c. 160) Tope eB eis τὴν ty,
P Tebt I. 555 (B.c. 118) ἀπίὸ το]ῦ § (ἔτους) eis ἄλλα τρία,
P Oxy II. 277° (lease of land—s.c. 19) ὥστε σπεῖραι els τὸ
δωδέκατον ἔτος πυρῶι. With Mt 28! cf. more particularly
P Petr III. 28(e)5 (B.c. 260) νυκτὸς τῆι κζ εἰς τὴϊν Ky] TOD
Tlaxoyv, P Ryl 11. 1275 (A.D. 29) νυκτὶ τῇ φερούσῃ εἰς τὴν
tL τοῦ ἐνεστῶτο(ς) μηνό(ς). See also BGU III. g16}®
(i/A.D.) ἡ μίσθωσις ἥδ᾽ ἡ εἰς ἐνιαυτὸν [é]va, and such tem-
poral phrases as P Petr III. 42 G (9)® (mid. iii/B c.) εἰς
τὸ λοιπόν, P Tebt I. 561® (c. B.c. 130-121) εἰς τὸν ἅπαντα
αὐτὸ λήμψῃ, ‘for you will get it once for all’? (Edd.).
As showing the growth in the use of εἰς, two instances
may be cited where, with the acc. of a person, it takes the
place of a possessive genitive—P Tebt I. 16° (B.c. 114) οὐ
λήγοντες τῆι [εἰς] αὐτοὺς αὐθαδίᾳ χρώμενοι, ‘ persisting in
their violent behaviour,” P Par 51-2 (B.C. 114) χωρὶς τοῦ εἰς
αὐτὴν οἶκον (1. οἴκου), “her house”: cf. 2. 57 (B.C. 114)
τὸν els Τάγην οἶκον ὠκοδομημένον, where eis Τάγην has the
force of a dat. commodi. For further particulars reference
must be made to the useful Dissertations by Kuhring and
Rossberg : see Abbreviations I.
On εἷς, “into,” for évs which survived in Cretan before
vowels, see Moulton Gr. ii. ὃ 117. In MGr the forms εἰς,
᾿ς, εἰσέ, and σέ are used.
εἷς.
P Oxy VIIL. τι53}} (i/a.p.) καρποδέσμια μικτὰ δύο, ἕν
μὲν σανδύκινον καὶ ἕν πορφυροῦν, ‘ two variegated (?) wrist-
bands, one scarlet and one purple” (Ed.). For εἷς as an
ordinal see BGU II. 623: (ii/iii a.p.) τῇ μιᾷ Kal εἰκάιδι (/.
εἰκάδι) τοῦ ᾿Εἰπίφ, and the full discussion of this vernacular
Greek usage in Pro/eg. p. 95 f. In P Giss I. 1919 (ii/a.p.)
τῆι ἃ [ἡμέρᾳ] τοῦ νέου ἔτους : does the ἃ help the substitu-
tion of μιᾷ for πρώτῃ Els with a partit. gen. may be
illustrated from the iv/A.D. Christian letter P Heid 638
(= Selections, p. 126) els yap ipel (/. εἰμὶ) τῶν ἁμαρτουλόν.
The usage of els = τις, as in Mt 819, Lk 51217 a/., is well
established, without any necessity of postulating Semitic
influence (as Blass Gr. p. 144, WSchm. p. 243), e g. P Amh
II. 30% (ii/B.c.) Kov8tAou ἑνὸς τῶν ἁλιείων (sc. προσκλη-
θέντος), BGU IV. το445 (iv/a.p.) ἑνὸς (1 εἷς) λεγόμενον
Elsewhere (76. |
187
,
εἰσάγω
(1--ος) Φαῆσις : cf. Pro/es. p. 97, where the use of 6 εἷς in
Mk 1419 is also paralleled from early papyri, as P Par 155°
(B.c. 120) τὸν ἕνα αὐτῶν “Qpov,** τοῦ ἑνὸς τῶν ἐγκα-
λουμένων Νεχουθοῦ, P Tebt IT. 357!° (a.p. 197) τοῦ told]
ἑνὸς αὐτῶν Kpovlw[vlos πατρός. Add 74. I. 138 (late ii/B.c.)
ὃ εἷς τῶν προγεγραμμένων "Ovvadpis, P Oxy VII. 1032°%
(A.D, 162) διὰ τοῦ ἑνὸς ἡμῶν ᾿Αμμωνίου ἐπιδεδώκαμεν. In
P Oxy VI. 9408 (v/a.D.) τὸν δὲ Φοιβάμμωνα τὸν φροντι-
στὴν μεταστειλάμενος ἔχε ἐγγὺς σοῦ μίαν μίαν, we seem at
first sight to have an instance of the distributive use of
els, but, as the editors point out in their note, the context
shows clearly that μίαν μίαν is here = ‘‘together.’”” We
| may have a Semitism in the curious repetition εἷς καὶ εἶ[ς]
καὶ εἷς ἐν τόποις kal τόποις in P Amh I. 1 αἰ: 4f_the
Greek fragment of the Ascension of Tsatah. With Jn 115
cf. P Oxy XII. 1411° (A.D. 260) τῶν δημοσίων εἰς ἕν συνα-
χθέντων. For the phrase τὸ καθ᾽ ἕν, cf. P Lille I. 118 (mid.
ii/B.C.) where certain particulars regarding grain used by
pastophori are headed—éotw δὲ τὸ καθ᾽ ἕν, ‘this is the list
in detail,” and similarly P Ryl II. 65° (B.c. 67 ?) dv τὸ καθ᾽
ἕν ἐπὶ τῆς [e]oopévns [διεξα]γωγῆς σημανθήσεται, “the
details of which will appear in the forthcoming inquiry ”
(Edd.), 2. 12778 (A.D. 29) ἤροσαν τῶν ἐμῶν ὧν Td καθ᾽ ἕν
ὑπόκειται, “they carried off property of mine of which a
list is appended” (Edd.). In 74. 233° (ii/A.p.) ὑφ᾽ ἕν
γεγραμμένον = “written continuously” of an account. We
may also note P Amh II. 87%! (a.p. 125) ἐποίσεις μοι
μέτρησιν μίαν ᾿Αθηναίῳ ἀντὶ μιᾶς δοχικῷ with reference
to the measurement of artabae of wheat, the meaning of the
phrase apparently being that half the artabae were to be on
the standard of Athens and half on the δοχικόν standard :
see the editors’ note, and cf. P Oxy IV. 74017 (c. A.D. 200),
P Strass I. 2613 (iii/A.D.) α΄. Amongst the inscrr. in the
Graeco-Roman Museum at Alexandria one, Preistgke 2685,
bears the words—KHis θεός. See also P Leid W ¥* 4 (ii/iti
A.D.) αὐθέντα ἥλιε, ὁ ὑπ᾽ αὐτὸν τὸν ἕνα Kal μόνον τεταγμένος.
MGr has ἕνας, μιά, ἕνα(ν).
?
εἰσάγω.
For εἰσάγω = ‘‘ bring in,” without mention of place, as in
Lk 257, Ac 75, see the legal usage in P Amh IT. 331 (c. B.c.
157) ἤδη τῶν καθ᾽ ἡμᾶς εἰσαγομένων πυνθανόμεθα τὸν ἐνκα-
λούμενον Τεσενοῦφιν μετὰ συνηγόρων συνκαθίστασθαι, * just
as our side is already coming into court we hear that the
defendant T. is pleading with the assistance of advocates”
(Edd.): cf. also P Oxy II. 259!° (A.D. 23) where a man who
had been ‘arrested ” for debt is described as τὸν εἰσηγμένον.
In P Par 432 (8.6. 154) (= Witkowski’, p. 79) συγγέγραμμαι
τῆι ‘Ho-répov θυγατρί. μέλλω δὲ iodye ἐν τῷ Μεσορὴ μηνί,
the verb is used absolutely = ‘‘ marry’’; similarly in P Grenf
II. 78% (A.D. 307) εἰσαγόμην ἐμαυτῷ γυναῖκα, where the
dropped augment may be noted. In P Tebt II. 285° (a.p.
239) οὔτε τοὺς ἀλλοτρίους. . . εἰς τὴν οἰκετείαν εἰσάγουσιν,
“nor can they introduce outsiders into the family,” we have
the construction with ets, as in Ac 95 etc. P Tebt I. 20°
(B.C. 113) χαριεῖ σὺν σοὶ αὐτὸν εἰσαγαγών shows us the
meaning “introducing.” Εἰἰσάγω is also common = ‘*im-
port” contrasted with ἐξάγω, “export,” e.g. P Lond 929°
(ii/ili a,b.) (= III. p. 41) Μέλας ἐξιάγων) ἐλέου καμ(ήλους)
᾽ν, Σώτας ἐξίάγων) πυροῦ καμί(ήλους) ὃ, Τόσις ἰσά(γων) οἴνου
κεράμ(ια) eB, Ρ Ryl II. 197 19,15. (custom-house receipts—
/
εἰσακούω
late ii/A.D.) ἐξάγων ὀρόβου ἐπὶ ὄνῳ ἑνὶ... . . εἰσάγων)
ἐπὶ ὄνοις δυσὶ [.. 1]. [. . 7. . ἕξ, ‘‘exporting pulse on
one donkey, importing six on two donkeys.’ See
also BGU IV. 12071! (8.6. 28) σὺ οὖν καὶ [᾿Αραμώτης]
ἀνδραγαθεῖτε Kal εἰσάγεσθε τιμὴν φ]ακοῦ ὀλυρίω. For
εἰσαγωγή it must be enough to cite P Tebt I. 4138 (c. B.c. 119)
avt[ol] τε ἀπαρενόχλητοι ὄντες δυν[ώ]μεθα ἀντέχεσθαι τῆς
εἰσαγωγῆς, ‘ we being undisturbed may be able to attend to
the collection of the revenues” (Edd.); for the office of
εἰσαγωγεύς see Archiv ili. p. 23 ff.
εἰσακούω.
With 1 Cor 1431 (cf. Exod 613 but not ὅ cf. ΡΘΤ ΙΝ. 377?°
(B.C. 250-49) ἔγραψα οὖν σοι ἵνα εἰδῆις, ἐπειδὴ od βούλει
μου εἰσακοῦσαι.
εἰσδέχομαι.
Syil 330% (Roman Age) εἰσδεδεγμένοι τέ εἰσιν εἰς τὰν τᾶς
πόλεως χάριν, OGIS 515% (iii/a.p.) τὰς δὲ τοιαύτας προσ-
avyeAlas εἰσδέχεσθαι τὸν γραμματέα. The verb was used
technically in connexion with the “receiving” or “‘storing” of
wheat in the θησαυρός, e.g. P Lille I. 13° (B.c. 244-3): for
the corresponding subst. εἰσδοχή see P Tebt I. 1234“: (early
i/B.C.), 28. 159 (B.C. 112), P Fay 86% (ii/A.D.).
εἴσειμι.
P Petr II. 168 (mid. 11},}8.6.} Φιλωνίδης δεῖ. . ... Ἴωι
εἰσιέναι ἔστιν [πρὸς τὸ]ν βασιλέα, P Tor I. 101-19. (Bic.
117-6) καὶ εἰς τὸ Ἡραῖον εἰσιόντας τὸ ὅμοιον ἐπιτελεῖν. The
verb is very common in notices of time, e.g. P Oxy II. 24341
(A.D. 79) ἀπὸ τοῦ εἰσιόντος μηνὸς Φαρμοῦθι, 23. IX. 1187°
(A.D. 254) τῷ εἰσιόντι ἔτει, 25. X. 127817 (A.D. 214) τοῦ
ἰσιζό]ντος Kd (ἔτους), ‘of the coming 24th year.”
εἰσέρχομαι.
With the use of εἰσέρχομαι in Lk 177 we may compare
P Eleph 138 (B.c. 223-2) οὔπω εἰσελήλυθεν ἐξ ἀγροῦ. For
other examples of this common verb, cf. P Ryl 11. 151°
(A.D. 40) εἰσελθὼν εἰς τὴν ὑ[πάρ]χοί(υσαν) ἐν τῇ κώμῃ
οἰκ[ίαν, P Oxy ID. 237% 17 (a.p. 186) τὸν μείζονα ἀγῶνα
e[i]oeXevoerat, ‘he shall enter upon the more serious law-
δι (Edd.), and P Tebt 11. 4188 (iii/A.D.) καλῶς
ποιήσεις, ἀδελφέ, [ἐϊὰν εἰσέρχῃ ἐνεγκὼν μετὰ σεαυτοῦ τὴν
γυναῖκά μου, ἔγραψα [γ]ὰρ αὐτῇ σὺν σοὶ εἰσελθεῖν, “you
will do well, brother, to come up and bring my wife with
you, for I have written to her to come with you’’ (Edd.).
See also P Leid W¥-4! (ii/iii A.D.) Κύριε... . εἴσελθε καὶ
ἐπάκουσόν por. On the use of the mid. εἰσέλθοιτο for the
active in Phrygian sepulchral inscrr. see W. M. Ramsay Exp
T xxvi. p. 174.
εἰσκαλέομαι.
This NT ἅπ. εἰρ. (Ac το38) is found in a petition of B.c.
241, P Petr II. 12(3)!° οὖ[ν ἢ] σε εἰσκαλέσασθαι ἡμᾶς Kal
ἐπισκεψάμενον ἃ διὰ τῆς ἐντεύξεως αὐτῶι ἐγκεκλήκαμεν,
ἐπαναγκάσαι αὐτὸν τὸ δίκαιον ἡμῖν ὑποσχεῖν, “(we ask
you), therefore, to summon us ard, having inquired into our
charges against him, to force him to do us justice” (Ed.):
cf. 26. III. 29(%)° ἀξι[ῶ σῆε εἰσ κα[λε]σάμενός [pe] ἐπισκέ-
188
ela pepo
Ψψασθαι περὶ ὧν κτὰ. Like ἀνακαλέομαι, the verb seems to
denote summoning by word of mouth, as distinguished from
formal citation (παραγγέλλω) : see P Hamb I. p. 109 η.ὅ,
and for medical usage cf. Hobart, p. 219.
εἴσοδος.
In the NT εἴσοδος is generally used of *‘the act of enter-
ing,”’ though possibly it may refer to ‘‘the place of entering ”’
in Heb 10}® (cf. ver. 20) and 2 Pet 1%. In any case, this
latter is the predominant use in the papyri where the word
is constantly found of ‘‘ the entrance ”’ of a temple ora house,
e.g. P Oxy IT. 2419 (c. A.D. 98) ὑποθήκης τρίτου μέρους οἰκίας,
ἐν 7 αἴθριον, kal αὐλῆς Kal εἰσώδων (1. - 6-) kal ἐξόδων
καὶ τῶν συνκυρόντων τῶν ὄντων, “Son the security of the
third part of a house, in which there is a hall, with the court
and entrances and exits and appurtenances ”’ (Edd.), and the
interesting ii/A.D. letter, P Ryl 11. 2331, regarding the build-
ing and fitting up of a house, where it is stated διὰ τῆς
πλαγίας ἡ εἴσοδός ἐστι καὶ ἡ ἔξοδος τῶν ἐργαζομένων πάντων,
“the entrance and exit for all the work-folk is at the side”
(Edd.). For the more metaphorical meaning, as in τ ΤῊ 1,
cf. the Latin papyrus letter of ii/A.D., P Oxy I. 32”, in
which a military tribune commends a certain Theon to the
good offices of Domitius, ‘fet ideo peto a te ut habeat in-
trfo]itum at te.” See also M. Anton. ν. 19, τὰ πράγματα
αὐτὰ οὐδ᾽ ὁπωστιοῦν ψυχῆς ἅπτεται" οὐδ᾽ ἔχει εἴσοδον πρὸς
ψυχήν.
εἰσπηδάω.
This strong verb, which is found in the NT only in Ac
1629, may be illustrated by P Oxy I. 37% 16 (a.p. 49) (=
Selections, p. 50) εἰσεπήδησεν εἰς τὴν τοῦ ἡμετέρου [olixlay
καὶ τὸ σωμάτιον ἀφήρπασεν, ‘burst into my client’s house
and carried off the foundling,” 16. VIII. 1120" (early iii/A.D. )
εἰσεπήδησεν els τὴν οἰκίαν μου Kal ἐτόλμησεν ἀποσπάσαι
δούλην μου, and P Tebt II. 304!°(a.p. 167-8) μετὰ ξύλων
ἰσπηδῆσαι, ‘rush in with staves.” See also Sy// 190°
(B.C. 306-281) εἰσ]πηδήσαντας νύκτωρ ἐπ᾽ ἀδικίαι [καὶ]
ἀσεβείαι τοῦ ἱεροῦ. A new literary citation (MJenandrea,
Ρ. 542!) shows a close parallel to the absolute use in Ac 16°°,
and well illustrates the ‘‘ violent” connotation of the verb—
οὑτοσὶ μελαγχολᾷ. εἰσπεπήδηκεν.
εἰσπορεύομαι.
P Par 3539 (B.c. 163) πυνθανομένων δ᾽ ἡμῶν τοῦ χάριν
εἴησαν εἰσπορευσάμενοι, P Oxy IV. 7177 (late i/B.c.) εἰσ-
πορεύομαι πρὸς τὸν στρατηγόν, 20. 744% (B.C. 1) (= Selec-
tions, p. 32) μὴ ἀγωνιᾷς ἐὰν ὅλως εἰσπορεύονται, ἐγὼ ἐν
᾿Αλεξανδρέᾳ ({.- εἰᾳ) μένω, ‘do not worry if when all the
others enter (sc. their homes), I remain at Alexandria.”’
εἰσφέρω.
Asillustrating the varied uses of this common verb we may
cite P Eleph 819 (i/B.c.) οὗτος δὲ δύνατός ἐστιν εἰσενέγκαι
καὶ ἔν[ γυο]ν [{Ἰκ[ανό]ν, P Ryl 11. 15472 (Α.Ὁ. 66) ε[ἰ]σ-
φέρ[ον]τος εἰς τὸν κοινὸν τῆς [σ]υμβιώσεως οἶκον, “carrying
it (sc. the produce of his work) to the home of their common
wedded life’’ (Edd.), P Amh II. 7722 (A.D. 139) ἀμφότεροι
βίᾳ βασ[τ]άξαντές με εἰσήνεγκαν εἰς τὸ λογ[ι]στήριον τοῦ
ἐπιτρόπου, ‘taking me up by force they together carried me
to the counting-house of the superintendent ” (Edd.), P Oxy
=)
€l\TA
II. 2377. 38 (A.D. 186) ἃ αὐτὸς εἰσήνεγκεν εἰς τὸ βιβλιοφυλό-
κιον, P Fay 1245 (ii/A.D.) καὶ μετάμελόν ool. πάλειν
εἰσο[(σΊει ἡ πλεονεξ[(]α σου, ‘and your cupidity will again
cause you regret,” Arche 4727? (end of ii/B.c.) πᾶσαν
κακοπαθίαν εἰσενεγκάμενος, “having brought forward every
grievance.’’ With the usage in Ac 177° cf. Sy// 6604 (iv/B.C.)
καθότι Dkip[ (Sac ἐξηγούμενοι εἰσφέρουσι (sc. εἰς τὸν δῆμον).
For the verb = ‘‘ pay,” see P Ryl II. 845 (a.p. 146) ἐὰν τὰ
ὀφιλόμενα ε[ἰἸσηνηνχθῇ, ‘if the debts are paid,” and cf.
the common use of the subst. in connexion with taxation,
e.g. P Tebt I. 369 (late ii/B.c.), etc. See also Michel 473°
(ii/B.C.) εἰσφερόμενος εἰς τὰ κοινά, ‘contributing to the
common fund.”
eita
is praised by Phrynichus (ed. Lobeck, p. 124) as against
the ‘*barbarous”’ etrev, but it occurs frequently alike in the
New Menander and in vernacular documents: see e.g. P
Fay 127° (c. B.c. 103) ἐξέδυσαν ὃ περ[ιε]βεβλήμην ἱμάτιον
καὶ τοῦτο ἀπηλλάγησαν ἔχοντίες ἐϊξέντες γυμνόν. εἶθ᾽ οὕτῳς
pet ἐνδύματος... ὑπὸ τῶν γνωρίμων κτλ. “ they stripped
me of the garment I was wearing, and went off with it,
sending me forth naked. Afterwards, a garment having
been (supplied) by my friends,” ete. (Edd.). BGU_ IL.
6657 (i/A.D.) ἐϊγ]ὼ τῷ πατρί pov γράψω τὸ μὲν πρῶτον
περὶ τοῦ τοκετοῦ αὐτῆς τὸ ἀνανκαιότερον, εἶτα καὶ περὶ
τῆς διαλλαγῆς, 20. IV. 10194 (mid. 11,Α.1».} πολλὰς κατα-
στάσεις πρὸς αὐτὸν πεποίηται. ΕἸ Ἶτα καὶ ἐπὶ Neo-
κύδην τὸν γενόμενον δικαιοδότην ἧκεν, and P Lond 1173"
(A.D. 125) (= III. p. 208) ἐπ[έτρε)ψάς [μ]οι διὰ λόγον μηκέτι
κατερ[γάζεσθαι] ε[ἴ]τα τὸ ἐμὲ ϑαπανῆσαι ἀπὸ tals] συμ-
[φ]ωνίας ἧς ἐποίησας πρὸς τοὺς [ἐργά]τας. These exx. con-
firm Hort’s comment on Jas 14° that “" εἶτα, when historical
- marks a freshand distinct incident.’’ This force is con-
siderably weakened in the boy’s letter to his father, P Oxy 1.
1198 (ii/iii A.D.) (= Selections, p. 103), where the word
hardly admits of translation—ovd μὴ γράψω σε ἐπιστολήν,
οὔτε λαλῶ σε, οὔτε viyévw σε εἶτα, “1 won't write you a
letter, or speak to you, or wish you health no more.”’
εἶτεν.
To the exx. of this dialectic form, which in the NT is
found only in Mk 428 SB*L, add a Messenian inscr. of
B.C. ΟἹ, dealing with the Mysteries, A/iche/ 69490 μετὰ δὲ
ταῦτα αἱ παρθένοι ai ἱεραὶ. .. εἶτεν & θοιναρμόστρια
(“‘the lady president of the feast”) ἁ εἰς Δάματρος. ..
εἶτεν a ἱέρεα tas Δάματρος κτὰλ., and from the papyri P
Leid W*° (ΜΠ A.D) εἶτεν κατὰ πρόσθεσιν τῶν φωτῶν
ὑψωθέντων κτλ. Dittenberger supplies the word in OG/S
237." (end of iii/B.c.) corresponding to a preceding 12 πρῶτομ
μέν, and cites Sy// 5401° (B.c. 175-1), 65351 (B.c. 91). The
word therefore can hardly now be described as ‘‘ very rare”’
(Grimm-Thayer).
εἴωθα.
See ἔθω.
3
Ex.
It is unnecessary to illustrate at length the commoner uses
of this preposition, but for the sense ‘‘out of” a place see
P Par 26% (B.C. 163-2) (= Selections, p. 16) τοῦ δὲ τοῦ Ψιν-
189 ἐκ
ταέους υἱοῦ ἐκ τῆς Μέμφεως χωρισθέντος, "“ but no sooner
had the son of Psintaes departed from Memphis,’ followed
a few lines further down by 524 ἄλλοι τῶν ἐκ τοῦ Σαραπιείου
kal ἕτεροι τῶν ἐκ τοῦ ᾿Ασκληπιείου, where the meaning is
somewhat weakened, ‘‘connected with,” ‘‘ belonging to”
the Serapeum and Asclepieum respectively. With this last
usage cf. P Tebt I. 4011 (B.c. 117) (= Selections, p. 28)
αὐτὸς προθυμούμενος εἶναι ἐκ τῆς οἰκίας, ‘being myself
eager to be a member of your house,” τό. 59° (B.C. 99)
Σοκονώφεως καὶ "Ὠιπεως τῶν ἐξ ὑμῶν, “*Sokonophis and
Opis, members of your body” (Edd.). For ἐκ used instead
of the more common ἀπό to denote the inhabitants of a
village or community cf. P Tebt I. 4015 (B.c, 117) (= Selec-
tions, p. 28) ἐπαναγκάσαι τοὺς ἐκ τῆς κώμης κατακολουθεῖν
τοῖς ἐξ ἀρχῆς ἐθισμοῖς, ‘to compel the inhabitants of the
village to follow the ancient customs”: see also 7. 261%
(B.C. 114) τοὺς ἐκ τῆς κώμης [β]ασιλικοὺς γεωργούς, 70. 56°
(late ii/B.c.) Tlererotxos . . γίεωρ]γὸς τῶν ἐκ Κερκεσήφεως.
Other miscellaneous exx. of a somewhat similar use of the
preposition are—P Vat A? (B.c. 168) (= Witkowski’, p. 65)
διασεσῶσθαι ἐγ μεγάλων κινδύνων (cf. Ac 284, Heb 57), P
Lond 4214 (B.c. 168) (=I. p. 30, Selectéons, p. 10) ἐκ τοῦ
το[ιού]του καιροῦ ἐμαυτὴ[ν] . .. διακεκυβερνηκνῖα, ‘having
piloted myself out of such a crisis,” 74.27 ὑπὲρ τοῦ ἀπολε-
λύσθαι σε ἐκ τῆς κατοχῆς, ‘‘concerning your having been
released from your retreat,” P Tebt I. 577 (B.c. 118) τὰ εἰς
τὴν ταφὴν τοῦ "Amos . . ζητεῖν ἐκ τοῦ βα(σιλικοῦ), and
BGU III. 9751» 16 (a.p. 45) (= Selections, p. 421.) οὐλὴ
καστροκνημίῳ KE apiorepo(v) (1. γαστροκνημίῳ ἐξ ἀριστε-
ρῶ(ν)) . - - οὐλὴ καστ)ροκ[νη]μιο ἐκ δεξιδί(ν), “ἃ scar on
the calf of the leg on the left side ” and ‘‘a scar on the calf
of the leg on the right side” ; cf. @ stm¢stra, a dextra.
The thought of org? comes out very clearly in the early
marriage-contract P Eleph 1° (B.C. 311-0) (= Se/ections, p. 3)
where it is laid down—pr ἐξέστω δὲ “Hpaxdcliqe. . .
τεκνοποιεῖσθαι ἐξ ἄλλης γυναικός : cf. also the notice of birth
P Fay 289 (A.D. 150-1) (= Selections, p. 82) ἀπογραφόμεθα
τὸν γεννηθέντα ἡμεῖν ἐξ ἀλλήλων υἱὸν ᾿Ισχυρᾶϊν, and such
passages as BGU II. 4477 (λ.Ὁ. 173-4) τὴν ἐξ ἀμφοτί(έρων)
ἡμῶν θυγατέρα Οὐεττί[αν, 1 Gen I. τοῦ (a.d. 323) Δίδυμος
οὐετρανὸς ἐκ πατρὸς ᾿Ισχυρίωνος, Miche! 1001! 55. (c. B.C.
200) τὰ ἐκ ταυτᾶν τέκνα, and OG/S go!® (Rosetta stone—
B.C. 196) where Ptolemy Epiphanes is described as ὑπάρχων
θεὸς ἐκ θεοῦ καὶ θεᾶς : cf. Phil 3° and the language of the
Nicene Creed, of which the oldest copy, belonging to vi/A.D.,
has been published in P Ryl I. 6. See also the Christian
amulet BGU III. 95428 (vi/A.D.) (= Se/ections, p. 134) ὃ φῶς
ἐκ φωτός, O(€d)s ἀληθινὸς χάρισον ἐμὲ τὸν δοῦλόν σου τὸ
φῶς.
Origin leads easily to cause, as in P Oxy VII. 10207
(A.D. 198-201) τὴν ἐκ τῆς ἡλικίας. . β[οήθιαν, “the
assistance due to immature age” (Ed.); cf. P Grenf IT. 768
(A.D. 305-6) where a wedded couple agree to a formal
divorce, having separated ἐκ τινὸς πονηροῦ δαίμονος,
The phrase ἐκ τούτου, as
“owing to some evil deity’”’.
in Jn 686, 191%, is naturally common, e.g. BGU 11. 42317
(ii/A.D.) (= Selections, p. 91) ἐκ τούτου ἐλπίζω ταχὺ προ-
κόσαι (/. προκόψαι) τῶν θε[ῶ]ν θελόντων, ‘‘on this account
(viz. my having been brought up well) I hope to be quickly
promoted, if the gods will ’’: cf. OG/S 139? (ii/B.C.) ἐκ τοῦ
| τοιούτου συμβαίνει ἐλαττοῦσθαι τὸ ἱερόν. See also such
ἐκ 190
passages as P Tebt I. 23" (c. B.C. 119 or 114) οὐκ ὀρθῶς
κρίνομεν πέπρακταί σοι μὴ ἐκ τῆς ἡμῶν προεδρίας πεφροντι-
κέναι ἀπροσδέητον ἑτέρων γενέσθαι, ‘I consider that you
have acted badly in not having been careful that he should
be independent of others owing to my superior rank ”’
(Edd. ), 24. 248° (B.c. 117) ἔκ τε τῆς πλείστης προσεδρείας,
‘on account of the prolonged attendance ’’ (Edd.), and P
Fay 12} (c. B.C. 103) ἐκ κοινολογ[ς(]α[ς] τ[ἢ]ς συνσταθείσης
πρὸς αὐτούς, ‘‘as the result of the colloquy which took
place between τ᾿ (Edd.).
From this it is an easy transition to the meaning ‘‘ accord-
ing to”’ or “in accordance with,’’ as in the common legal
phrase καθάπερ ἐγ δίκης, ‘‘as if in accordance with a legal
decision,’’ z. δ. ‘‘as if a formal decree of the court had been
obtained,’’ as in P Eleph 1132 (B.C. 311-0) (= Selections,
p- 3), P Ryl 11. 15435 (a.p. 66): cf. P Petr III. 26° ἐκ
κρίσεως, OG/S 4812. (iii/B.c.) κολάζοντ]ε[ς Tots] ἐκ τῶν
νόμων ἐπιτίμοις. So in the land-survey P Tebt I. 60%
(B.c. 118) we hear of land let at a certain sum—éek τῆς
ἀξίας, ‘‘in proportion to its value ’’: cf. the similar document
7b. 61 (6)® (B.C. 118) ἐξ ἐπισκέψεως, “Sas the result of in-
spection.’’ In the interesting report of a lawsuit, which
resembles so much the judgment of Solomon, the parentage
of the child is decided—ék τῆς ὄψεως, ‘from its features Ὁ
(P Oxy I. 37! 8—a.pd. 49 = Selections, Ὁ. 51): cf. Jn 774
μὴ κρίνετε kat’ ὄψιν. See also P Tebt II. 284!° (i/B.c.)
ἐξ εὐτυχίας ‘by good fortune,” 2d. 29848 (A.D. 107-8) ἀπὸ
τῶν ἐξ ed[oeB (elas) δι]δομέν[ω]ν ἡ[μῖν], “from pious gifts to
us’’ (Edd.).
The preposition is used of materia/, as in Mt 27°%, Rev
18°, in P Magd 42° (B.c. 221) περιτραχηλίδιον ἐκ καθορ-
μίων λιθινῶν, ‘‘a necklace made of strings of stones,”’ P
Oxy IV. 70728 (c. A.D. 136) τροχὸν ἐκ καινῆς ἐξ ὀπτῆς]
πλίνθου, ‘6a new wheel of baked brick,’’ and OG/S 19478
(B.c. 42) where reference is made to a statue ἐκ σκληροῦ
λίθου.
For measure see P Oxy I. 431-57 (A.p. 295) ἔσχον παρὰ
σοῦ κοφίνους δέκα δύο ἐκ λιτρῶν τεσσαράκοντα.
A certain zrstrumental force underlies the use of ἐκ in
such a passage as P Oxy III. 48678 (a.p. 131) ἐγὼ δὲ ἔκτοτε
ἐκ τῆς τοῦ ἐπιστρατήγου ἐπιστολῆς]. . ἐνθάδε κατήντησα,
“ΕῚ thereupon in consequence of the letter of the epistrategus
presented myself here,” and 10.353 τὰ ἐμὰ πάν[τα] ἐκ τῆς
ὑπερβαροῦς ἀνα[βάσἼεως τοῦ ἱερωτάτου Νίλου ἀπολωλέναι,
“that all my property has been lost through the excessive
rise of the most sacred Nile” (Edd.). See also Rossberg’s
exx. (p. 25 f.) of the preposition with verbs of buying and
selling, as P Tebt I. 5°° (B.c. 118) τὰς ἠγορασμένας προφητ-
elas . . εἰς τὰ ἱερὰ ἐκ τῶν ἱερῶν προσόδων = ‘with money
from the temple revenues”: cf. Lk 16°.
For ἐκ to denote fice, as in Mt 207 (cf. the simple gen.
in 15), Ac 118, we may cite P Oxy IV. 745? (c. A.D. 1) τ[ὸ]ν
δὲ οἶνον ἠγόρασας ἐκ (δραχμῶν) ἕξ, “you bought the wine
at six drachmae,” P Fay 111} (A.D. 95-6) λέγουσι εἶναι τὼ
λώτινον ἐν τῇ Διονυσιά[δι] ἐγ (δραχμῶν) τῇ, so 7. 119°
(¢. A.D. 100), 74. 131° (ili/iv A.D.) ποίησον αὐτὰς πραθῆναι
ἐκ (δραχμῶν) 18, and BGU III. 916" (i/aA.p.) τὸν φόρον ἀπὸ
μὲν μην[ὃς] Φαῶφι ἕωϊς μηνὸς Mexelp μηνῶν) πέντε ἐγ
δραχμῶν τριάκοντα. See also P Petr IL. 11 (2)} where
Polycrates informs his father that he has just had his garden
valued at 174, instead of 30, drachmae, in order that he
€KAOTOS
may pay the 5 per cent. tax (due to the State) on the
smaller valuation—tva ἐκ τοσούτου φέρωμεν τὴν εἰκοστήν,
and P Lond 2779 (Α.Ὁ. 23) ( ΞΞ 11. p. 217) the record of a
loan on which interest is charged at the rate of a drachma
per mina per month—rtékov ὡς ἐκ δραχμῆ (7. —fjs) μιᾶς τῇ
μνᾷ Tov μῆνα ἕκαστον, and P Gen J. 4223 (A.D. 224) ἐπὶ
τοῦ πάντες διδόντος (/. διδόναι) ἕκαστος ἐκ δραχμῶν εἴκοσι
τοῖς [γ]εναμένοις πραισβοίτεροι (1. πρεσβυτέροις), where the
editor notes that ἐκ δραχμῶν is distributive.
Partitive ἐκ may be illustrated from P Tor T. 1 ἦν. 30 (8.6,
117-6) μέρος ἐγ νόμου, and P Oxy I. 117!8 (ii/iii a.p.)
ῥάκη δύο. . . ἐξ ὧν δώσεις τοῖς παιδίοις σου ἕν ἐξ αὐτῶν,
“two strips of cloth, one of which please give to your
children”’ (Edd.). Cf. also P Grenf II. 7318 (late ili/a.D.)
(= Selections, p. 118) καὶ [τ]αύτην παραδέδωκα τοῖς καλοῖς
καὶ πιστοῖς ἐξ αὐτῶν τῶν νεκροτάφων εἰς τήρησιν.
For the preposition in connexion with fzme, see PSI IV.
403° (iii/B.c.) παρέσομαι δὲ κἀγὼ εὐθὺς ἐξ ἑορτῆς, where the
editor renders the last words “‘ subito finita che sia la festa.”
The preposition is common in adverbial phrases of ¢ze,
as P Tebt I. 402° (B.c. 117) κατακολουθεῖν τοῖς ἐξ ἀρχῆς
ἐθισμοῖς. ‘to follow the ancient customs.” With 2 Pet 2°
ἡμέραν ἐξ ἡμέρας (cf. LXX Ps 96?) cf. P Oxy I. 8615 (A.D.
338) οὗτο]ς δὲ μίαν ἐκ μιᾶς ὑπερτιθέμεν[ ο]ς, putting it off
“day after ἄαν. For other adverbial phrases with ἐκ see
P Grenf II. 3613 (B.c. 95) οὐθὲν ἡμῖν κακὸν ἐποίησεν ἀλλ᾽ ἐκ
τῶν ἐναντίων ἐπιμεμέληται, where ἐκ τῶν ἐναντίων equals
ἐναντίον, ‘contra,’ P Ryl IL. 2335 (ii/A.p.) τὰ μέλαθρα
τῶν θυρίδων... ἐκ μέρους. . ἡρμολόγηται, “the beams of
the windows have been partly fixed’’ (Edd.), cf. 1 Cor
1257, 13°, P Hib I. 73! (B.c. 243-2) ἐγ μέσου ἀ[φήιρηκεν
αὐτόν, ‘‘has removed it (sc. a donkey) from my reach”’
(Edd.), P Lond 11784 (a.p. 194) (=III. p. 217, Selec-
tions, p. 100) ἐν]τάγιον πᾶν ἐκ πλήρους δηνάρια ἑκατόν,
“τᾷ fee amounting altogether to a hundred denarii,’’ CPR I
114 (A.D. 108) καθὼς ἐκ συμφώνου (as in I Cor 7°) ὑπηγό-
pevov, P Hib I. 54° (c. B.C. 245) ἀπό[σ]τειλον ἡμῖν ἐκ
παντὸς τρόπου τὸν αὐλητήν, “make every effort to send
me the flute-player,’’ P Tebt I. 27% (n.c. 113) ὅπως καὶ
τἄλλα yéev|ntat κατὰ θερείαν ἐξ ὑγιοῦς, ‘that all else is
rightly done in the summer ”’ (Edd.), P Hib 1. 527° (c. B.c.
245) ὅπως μηθὲν δι[άπτωμα ἐξ ὑστέρου γίνηται, ‘in
order that there may be no subsequent loss ’’ (Edd.), and
P Oxy IV. 70777 (c. A.D. 136) ἐκ καινῆς (sc. ἀρχῆς).
In MGr ἐκ has been supplanted by ἀπό and ἔξω, though
it lives an obscure life as a prefix in such words as βγαίνω,
ySépvw, ξεγράφω, ξέσκεπος.
ἕκαστος.
P Fay 915 (A.D. 99) ἕκαστα ποιήσω καθὼς πρόκιται, 20.
τοοῦ (A.D. 99) μετὰ κυρίων ἑκάστ[η]ς τοῦ ἀνδρός, “with
their respective guardians their husbands” (Edd.), P Oxy
X. 127874 (A.D. 214) ἕκαστον δὲ μέρος π[α]ραδοῦν[αι ἑϊκατέ-
pw, ‘‘each party is to deliver to the other” (Edd.), 74. VI.
8861 (a magical formula—iii/a.p.) émlyp(aov) ἐν ἑκάστῳ
τῶν φύλλων τὰ τῶν θεῶν ὀνόματα. The phrase καθ᾽ éxa-
στην ἡμέραν, as in Heb 315, is common, e.g. P Fay 130°
(iii/A.D.), and similarly καθ᾽ ἕκαστον μῆνα, καθ᾽ ἕκαστον
ἔτος. For εἷς ἕκαστος, see P Tebt II. 3071 (A.D. 198) €
ἐξεδό(θησαν) ἑνὶ ἑκάστῳ, “5 copies were issued, one to each
one” (Edd.).
δἰ
ἐἑκαστοτε
ἑκάστοτε
is unknown to the LXX, and appears in the NT only in
2 Pet 118; but its place in the vernacular is confirmed by
P Gen I. 318 (A.D. 145-6) ἑκάστοτέ σοι κατ᾽ ἐπιδημίαν
παρενοχλῶν, P Amh II. 784 (A.p. 184) βίαν πάσχων ἑκά-
orote ὑπὸ ‘Exicews, P Flor III. 3672° (iii/A.b.) ἑκάστ[ο]τε
[we]pl tals ὑγ]είας σου πυνθάνομαι. Also Michel 54374
(c. B.C. 200) τοὺς πρυτάνεις τοὺς ἑκάστοτε γινομένους, ‘ who
from time to time are in office”: cf. the frequent use of ἀεί
in class. Greek, e.g. Herod. ix. 116 ὁ αἰεὶ βασιλεύων, “the
king for the time being.”
ἑκατόν.
P Lond 11784 (a.p. 194) (ΞΞ 111. p. 217, Selections, p.
100) ἐνἸτάγιον πᾶν ἐκ πλήρους δηνάρια ἑκατόν, “a fee
amounting altogether to a hundred denarii.” Other citations
are needless. MGr has ἑκατό(ν).
ἑκατοντάρχης (—06).
The variations between rst and 2nd decl. forms of this
word in the papyri may be illustrated by P Ryl IT. 1413
(A.D. 37) a petition addressed Tatwr Τρεβίωι ᾿Τούστωι éxa-
τοντάρχῃ and 16. 8117 (c. A.D. 104) διὰ TOOL... 2... ]
ἑϊκατον]τάρχου ᾿Ιουλίου. See for the Biblical usage
Thackeray Gr. i. p. 156. For a reference to a soldier \eye-
Gyos δευτέρας ἑκατονταρχίας Βραβιρίου who accompanied
apparently as a guard a cargo-boat of grain belonging to the
government, see P Oxy II. 2769 (A.p. 77). The form éxa-
τόνταρχος along with πεντηκόνταρχος (cf. Exod 1821 a/.) is
found in Predsigke 599 (Ptol.). The rin ἑκατόνταρχος is
due to false analogy with πεντηκόνταρχος, as in English
“tobacconist”” has borrowed its ‘‘n” from such a word as
“pianist.” See Boisacq Dict. Etym. p. 233 n.1, where
ἑκατοντακάρανος is cited from Pindar.
ἐκβαίνω.
For this verb = ‘‘disembark,” cf. P Lille I.
(B.C. 259-8) συνέπλευσα αὐτῶι ἕως Φυλακῆς κἀκεῖ ἐξέβην.
It is used of “issue,” “‘result,” in BGU LV. 12069 (B.c. 28)
οὔπωι σεσήμαγκε τί ἐκβέβη[κΊε, 20. III. 71728 (A.D. 149) ola
ἐὰν ἐκβῇ ἐκ τῆς χρείας, P Ryl II. 2332 (ii/a.p.) ὅταν δὲ
ἔπ᾽ ἀγαθῷ ἐκβῶμεν, and in P Tebt II. 30015 (Α.Ὁ. 116--7)
= “abandon,” ‘‘give up,” βούλομαι ἑκουσίως... ἐγβε-
βηκέναι τῆς... [γεωργείας τῶ]ν. . [σι]τικῶν ἐδ αἸφῶν.
For the meaning “produce,” ‘‘yield,” see P Fay 12215
( A.D. 100) δήλωσόν μοι πόσαι (-“. ἀρτάβαι) ἐξέβησζαν, P
Lips I. 232° (iv/A.p.) π[αρ]έξω σοι τὴν ἡμί[σια]ν πάντων]
τῶν ἐκβησομένων καρπῶν, and cf. P Ryl Il. 12251 (a.p, 127)
ἐξέβησαν μόναι πυροῦ ἀρτάβαι δύο κτλ., P Tebt 11. 555
(11Ὰ.1).} κόφιν(οι). . . ὧν ἐξέβ(η) οἴνου κεράμ(ια) vp, and
for the meaning ‘‘ project” of a piece of ground, see P
Tebt 1. 84% (B.c. 118): see further τοῦ. ἔκβασις. Other
miscellaneous exx. are P Ryl 11. 15428 (A.p. 66) τὰ παρά-
φερνα οἷα ἐὰν ἐκ τῆς τρίψεως ἐγβῆι, “the parapherna as
they emerge from wear and tear” (Edd.), and BGU I. 1838
(A.D. 85) ἐὰν ἐγβ[ῇ ἀποδότ]ω ὁ ὁμο[λ]ογῶϊν “Q]pos τῇ
*Eptéa τὴν φέρνην, where provision is made that if FIcrus
‘fails’? in certain duties, he is to repay his wife’s dowry.
In MGr the verb assumes the form βγαίνω.
I verso 39
191
ἐκγαμίζω.----ἰσκω
ἐκβάλλω.
In P Ryl II. 80! (i/a.p.), in view of danger threatening
the Nile banks, the village elders are ordered—é«Bdadere
εἰς τὰ χώματα [τοῦ Tlareplrov]”Avwr ὑδροφύλακας, “send
out irrigation-guards on to the banks of the Upper Patemite
district” (Edd.). With its use, no fewer than 11 times in
Mk, in connexion with the driving out of demons may be
compared the heading of the magical incantation in P
Par 5741? (iii/A.D.) (= Selections, p. 113) πρᾶξις γενναία
ἐκβάλλουσα δαίμονας, and for the literal usage, as in Mt
2112, cf. the early P Lond 887® (iii/.c.) (= III. Ρ- 1
ἐγβέβληκέ με ἐκ τῶν ἐμῶν μερῶν τῆς αὐλῆς τῆι βίαι χρώ-
μένος, P Magd 12}} (B.C. 217) ἐγβαλεῖν με ἐκ τῶν κλήρων,
and P Flor III. 3195 (Α.. 132--7) ὧν (sc. ἀρουρῶν) ἐξέβαλόν
με οἱ ἐν γιτνίᾳ μου ὄντες. The sense of banishment from a
family or society, as in Gal 450 (from Gen 2119), 3 Jn!°, may
be paralleled from BGU IV. 10501, a marriage-contract of
the time of Augustus, where a man is bound over not to ill-
treat his wile, μηδ᾽ ἐγβάλλειν μηδ᾽ ἄλλην γυναῖκα ἐπεισάγειν,
“nor to put her away, nor to marry another woman in
addition to her”: cf. P Tebt I. 1042? (B.c. 92) and 76. 105
(B.C. 103) where in a lease of land provision is made that it
shall not be in the power of the lessee to let the land to
| others μηδ᾽ ἐγβάλλειν τὸν ΤΤτολεμαῖον πρὸ τοῦ Χρόνου, ‘nor
| to expel P. before the proper period,” also P Sa‘id Khan I.
ΑΞ Ὲ (B.c. 88) (=/HS xxxv. p. 28). In P Oxy IV. 744°
(B.C. 1) (= Selections, p. 33) a man writes to his wife with
reference to the expected birth of a chill—édy ἣν θήλεα,
ἔκβαλε, “if it is a female, expose it”; cf. Sy// 737%
(c. A.D. 175) ἐπιτείμια δὲ ἔστω τὰ αὐτὰ TO εὐκόσμῳ μὴ
ἐκβαλόντι τοὺς μαχομένους. Hor the meaning *‘ bring forth,”
‘* produce,” as in Mt 12%, we may point to BGU I. 19712
(A.D. 17) “de agrorum proventu,” τῶν ἐγβαλ[λομένων] καθ᾽
ἔτος ἐκ τοῦ κλήρου γενημάτων καὶ ἐπιγενημάτωϊν. A similar
weakened force of the verb is found in such NT passages
as Mt 1355, Lk 10%, Jn τοῦ, Jas 255. MGr βγάλλω.
ἔκβασις.
For €. = ‘‘end,” ‘‘completion,” cf. P Fay 9124 (a.p. 99)
μέχρει ἐγβάσεως πάσης ἐλαιουργίας, ‘until the completion
of the entire oil-manufacture” (Edd.): cf. Heb 137. In
P Ryl IL. 122° (A.p. 127) τὰ πλεῖστα μ]έρη τῆς ἐκβάσεως
τῶν addy the word = “produce,” and in 7, 157%)
(A.D. 135) it is used like ἐκβαίνω (see s.v.) of land
“* projecting.”
ἐκβολή.
With the use of ἐκβολὴν ποιεῖσθαι -- “jettison” in Ac 2738,
cf. the directions on the back of a mummy-ticket, Pretsigke
2052, ἐκβολὴν ποιῆσαι is ὅρμον κώμης [ΕΙμμαυ : so 20. 1207.
In P Hib I. 110 vecto® (c. B.c. 270) the word is found in a
very broken context, and in BGU IV. 111618 (B.c. 13) we
have ἐπιβολῆς kal ἐγβολῆς. See also CP Herm I. 1271}:}1
(p. 79), and for medical usage cf. Hobart, p. 143.
ἐκγαμίζω, ---ἰσκω.
Both these verbs now disappear from the true text of the
NT, nor does there seem to be evidence for them elsewhere,
except for the former in Pandect. Byz. (LS).
Μ Ὁ
ἔκγονος 193 ἐκδικέω
ἔκγονος. ἐκδημέω.
In OG/S 90° (Rosetta stone—B.C. 196) ἐκγόνου θεῶν
Φιλοπατόρων, Dittenberger renders ἐν by ‘‘//é7,’’ and com-
pares the restoration in 26. 917, but Wilcken (Archiv iii.
p: 321) does not think é suitable in a pure Greek inscr. and
prefers τοῦ é[k βασιλέως] IIrod. κτὰ. In 20. 197 Wilcken
(Z.c.) renders ἔκγονον by ‘‘ Urenkel,”’ “‘ great-grandchild ’’ :
cf. 1 Tim 54 where AV renders ‘‘nephews’”’ = ‘‘ grand-
children,’’ according to the original, but now antiquated,
sense of the word. The plur. is common in the general
sense of “‘ descendants,” e.g. P Lille I. 451 (B.c. 218-7) ὧι
ὑπῆρχεν αὐτῶι ἡ γῆ Kal ἐκγόνοις, CPR I. 14 (Δ... 83-4),
P Oxy IX. τ2οοῦβ (A.p. 266) κρατεῖν σε καὶ κυριεύειν σὺν
ἐκγόνοις καὶ τοῖς παρὰ σοῦ μεταλημψομένοις τοῦ προκει-
μένου ψειλοῦ τόπου, and so 2/. 12081}7 (A.D. 291). Down to
about B.c. 300 the form ἔγγονος is found in Attic inserr. :
see Meisterhans Gr. p. 107 and cf. Mayser Gr p. 228.
"Hyyovos survives in MGr = ‘‘ grandchild.”
“ec
ExOEYO MAL.
For the primary meaning ‘‘receive”’ cf. P Lille I. 167
(iii/B.c.) ἀξιοῖ δὲ γράψαι αὐτῶι Képwva ἐγδεχόμενον τὰς μὶ
(δραχμάς), P Tebt I. 337 (B.c. 112) (= Selections, p. 30)
μεγαλουπρεπέστερον ἐγδεχθήτωι, ‘let him be received with
the utmost magnificence,” BGU IV. 1o2qiv-16 (iv/v a.p.)
ἐκδέξι τοίνυν] τὴην (/. τὴν) ἕως κεφ[αλῆ]ς τ[ι]μωρίαν.
In P Par 6376 (8:6. 164) (=P Petr III. p. 21) τῶν
πρὸς ταῖς πραγματείαις οὐ κατὰ Td βέλτιστον ἐγδεχομένων
τὸν τοῦ περὶ τῆς γεωργίας προστάγματος νοῦν, Mahaffy
translates ‘‘ because the officials do not put the best inter-
pretation on the meaning of the decree concerning agricul-
ture,”’ and in P Petr III. 64 (4)® ἂς ἐξεδέξατο “Ἡράκλειτ[ος
. . » he renders ‘‘ which (drachmas) Heracleitus undertook
to pay (0) : cf. Gen 43® where Conybeare and Stock (LY.
Selections, ). 132) propose the rendering “1 undertake him.”
In P Alex 4" (iii/B.c.) ἐγδέδεκται yap Στοτοῆτις ἔχειν σε
εἰς τὴν διαλογήν .. . Witkowski (2222, p. 52) regards
ἐκδέχομαι as = ‘‘comperio.’’ The derived sense of ‘‘ wait
for,” ‘‘ expect,’’as in Jas 5’, is well illustrated by P Flor III.
332° (ii/A.D.) οὐ λανθάνει σε ὅτι δίμηνος σήμερον ἐστάλην
τὸν ἄτακτον Λισκᾶν μὴ ἐκδεχόμενόν σου τὴν παρουσίαν :
cf. P Oxy IV. 724?" (A.D. 155) ἐὰν δὲ ἐντὸς τοῦ χ[ρ]όνου
αὐτὸν ἀπαρτίσῃς οὐκ ἐκδέξομαι τὴν προκειμένην προθεσ-
p[Qav, “if you make him perfect within the period, I will
not wait for the aforesaid limit’’ (Edd.), with reference
to a contract of apprenticeship, BGU III. 8925 (iii/a.p.)
προσ[έδρευσα ἐφ᾽ ἡμέρας δύο ἐκδεχό[μ]ενός σε, P Oxy VI.
93977 (iv/A.D.) (= Selections, p. 130) παραμνυθούμ[ε]θᾳ δὲ
αὐτὴν ἑκάστης ὥρας ἐκδεχόμενοι τὴν [σ]ὴν ἄφιξιν. See
also Moulton G7. ii. ὃ 119 (a).
ἔκδηλος.
For this NT ἅπ. εἰρ. (2 Tim 35, cf. 3 Macc 319, 65) see
CP Herm I. 6° παρεῖχεν ἑκ[ἄσ]του ἔτους ἔκδηλόν τινα
σίτου μοῖραν, Sy// 552°% (late 11|8.6.}) χάριν τοῦ [τοῖς
πολλοῖς μᾶλλ]ον ἔκδηλον ὑπάρχειν τὴν τοῦ δήμου σπουδήν,
OGIS 6651} (A.D. 49) ἵνα [παν]τὶ [ἔκ]δηλα γένηται τὰ ὑπ᾽
ἐμοῦ [σταθέντα, and Vett. Val. p. 92'° ἔκδηλα γὰρ οὕτως
καὶ ἐκφανῆ τὰ κακὰ γίνεται τοῖς γεννωμένοις.
PSI IV. 410% (iii/B.c.) ἐξεδημήσατε οὐκ ἀνανγείλαντές
μοι ἃ εἶπεν ᾿Αμμώνιος περί pov. BGU IV. 11977 (B.c. 4)
ἐκδημήσαντος δὲ σοῦ εἰς τοὺς ἐκ τὸ]ς [τόπους. P Tebt IT. 3167"
(A.D. 99) ἐὰν δὲ μεταβαίνωμεν ἢ ἐγδημῶμεν [μ]εταδώσωμεν
κτλ.» ‘* but if we change our residence, or go abroad, we shall
give notice,” etc.—a declaration required of ephedzin view of
their enrolment in the Alexandrian demes. P Oxy I. 5916
(A.D, 292) va. . ἡ τάχος ἐκδημῆσαι, ‘that no time be
lost in his departure” (Edd.). For the subst. see Sy// 27618
(c. B.C. 195) οὐδὲν φροντίσας τῶν] κατὰ τὴν ἐκγδημίαν
κινδύνων, Vett. Val. p. 16%% εὔθετοι ταῖς εἰς στρατιὰν καὶ
ἐκδημίαν γενέσεσιν, and for the form ἐγδημία BGU IIT.
του 1. (1.8...) τὸν [τῇ]ς ἐγδημίας τοῦ Mevvéov χρόνον,
PSI IV. 3305 (B.c. 258-7) οὐ γὰρ [ἐδοκίμασα ἄνευ σον
τὴν ἐγδημίαν ποιήσασθαι,
ἐκδίδωμι.
With ἐκδίδομαι = ““1εξ out for my advantage” may be
compared the sense of ‘‘ apprentice” found in the papyri,
e.g. P Oxy 11. 275% (A.D. 66) (= Selections, p. 55) ὁ μὲν
Τρύφων ἐγδεδόσθαι τῷ ἸΤτολεμαίῳ τὸν ἑαυτοῦ υἱὸν Θοῶνιν,
““T, (agrees) that he has apprenticed to P. his son Th.,”
P Tebt IT. 385% (a.b. 117) ἐξέδοτο Τεφερσάεις . . . τὸν
ἑαυτῆς υἱὸν Kpovlwva, ‘TT. has apprenticed her son C.”
Similarly the fragment of a marriage-contract, dated
A.D. 74-5, P Oxy II. 372, begins ἐξέδοτο Taovvadpis (the
mother of the bride) : so P Giss I. 24 (B.c. 173), BGU IV.
r100° (time of Augustus), P Oxy X. 1273! (A.D. 260), and
often. Cf. P Oxy 11. 2370}: 28 (Α.Ὁ. 186) τῆς παιδὸς τῆς
ἐκδεδομένης, ‘a daughter given in marriage.” For the form
ἐξέδετο, as in Mk 121 and parallels (cf. Exod 2% A), see
PSI IV. 2888 (ii/A.p.) ἀποχὴν ἡμ[ε]ῖν eeSero. The general
sense ‘‘issue,” ‘‘ give out,’ appears in P Petr III. 43(2)
versou. 6 ἐξεδόθη, and P Tebt II. 397!(A.D. 198) ἐξεδό(θησαν),
both of the giving out of certain contracts: so P Ryl 11.
16316 (A.D. 139) ἡ π]ρᾶσις κυρία. . . ἣν Kal ἐξεδόμην σοι
δισσήν (Ὁ), “ this deed of sale is valid, and I have issued it
to you in duplicate” (Edd.), PSI III. 20418 (a.p. 140)
διὰ τραπέζης ἐγδώσῳ of a receipt, P Fay 34° (A.p. 161)
ἐκδῶναι σύμβολα, ‘to issue receipts.” For the use of the
subst. ἔκδοσις in marriage-contracts, see Chrest. 11. i. p. 216,
and on ἐκδόσιμα = official copies, see the editors’ note on
P Oxy III. 494% An unexplained term ἀπέγδοσις is
found in P Petr IT. 13 (4)? (B.c. 258-3). The corresponding
εἰσδίδωμι, hitherto almost unknown, is now well attested :
see exx. in Mayser Gr. p. 489, and similarly 7d. p. 438 for
εἴσδοσις (not in LS). See ἔκδοτος, z7fra.
ἐκδικέω.
In Ρ Ryl IT. 9415 (a.p. 14-37) the head and the secretary
of a guild of weavers become sureties for five of their number,
undertaking to produce them whenever required—ékdtkodytes
τὰ διὰ τοῦ ὑπομνήματος Ilavivottios τοῦ ᾿Αφροδισίου ἐρι-
(ουργοῦ Ὁ), ‘to answer the claims stated in the petition of
Paninoutis son of Aphrodisius, wool-worker” (Edd.). For
the meaning ‘‘ vindicate”’ cf. P Amh II. 134!°(early ii/a.p.)
where Heliodorus is urged to take action on behalf of Peteus,
whom certain πρεσβύτεροι had attempted to carry off—
ἐκδικῆσαι αὐτὸν ‘to vindicate him,” and ἐντυχεῖν κατά, “to
> ,
ἐκδίκησις
draw up a petition against,” the persons concerned : cf. P
Strass I. 41° (A.D. 250). In P Oxy VII. 10208 (a.p. 198-
201) the word is used of a judicial decision—et τὴν ἐκ τῆς
ἡλικίας ἔχεις β[οήθιαν,] δ ἡγούμ[ενος) τοῦ ἔθνους τὸν ἀγῶνα
τῆς ἀφέσεως ἐκδικ[ ήσει, ‘if you can claim the assistance due
to immature age, the praefect of the province shall decide
the suit for release” (Ed.): so P Lond 24519 (A.D. 343)
(=I. p. 272) αὐτοῦ γάρ ἐστιν τὰ τοια[ὕτ]α τολμῶντες
ἐκδικῖν α΄ It would appear therefore that the thought of
“avenge” (AV, RV) is not necessarily primary in Lk 183,
but rather of ‘‘do right to” and so “" protect ” the wronged
party (cf. Zxf7 xxv. p. 7o f.). The context, however,
suggests the stronger sense in the striking Jewish prayer for
vengeance for a murdered girl, Sy/? 816", which Deissmann
(LAE p. 434) carries back as far as the end of the second
or beginning of the first century B.c., where ‘the most high
God” is implored—tya ἐγδικήσῃς τὸ αἷμα τὸ ἀναίτιον
ζητήσῃς καὶ τὴν ταχίστην, “that Thou mayst avenge the
innocent blood and require it again right speedily ’’: cf.
Joel 3(4)"*A ἐκδικήσω τὸ αἷμα αὐτῶν. See also P Oxy VI.
9377 (ili/A.D.) where a brother writes to his sister regarding
some wrong that had been done to him—éay οὖν ζήσω
Χρόνον καὶ ἔλθω εἰς τὴν πατρίδα μου ἐκδικήσω ἐμαυτόν,
“well, if I live and come to my native land I will have my
revenge ’’ (Edd.) : cf. Rom 121°.
ἐκδίκησις.
A striking curse from Phlius may be cited from Syil 810
to illustrate Rom 121%, The fragment runs—kal ὅτι ἂν
ποιῇς, To[dto] els σεαυτὸν τρεπέ[σθω"] ταῦτά σοι εὐχόμε[θα.]
εἰ δέ τι ἑκὼν ἐξαμαρτ[ήσει], οὐκ ἐμὸν ἐπαράσ[ασθαι], δίκη
δὲ ἐπικρέματα[ι] τιμωρὸς ἀπελθόντι] ἀπειθὴς Νεμέσεως,
ΜΕ is not mine to invoke curses, but the inexorable ven-
geance of Nemesis hangs over you as you go.” ᾿Εἰκδικία is
found in P Oxy VIII. 1121 (a.p. 295) ἐκδικίαν αἰτεῖν,
“‘ demand satisfaction,’’ 16. XII. 15568 (A.p. 247) ἄχρι τῆς
παρὰ τῷ μείζονι ἐκδικίας.
ἔκδικος
is the regular term in the papyri for a legal representative,
e.g. P Oxy 11. 2370: 9 (a.p. 186) Διδύμη ἧς ἔκδικος ὁ
ἀνὴρ ᾿Απολλώνιος πρὸς Σαβεῖνον, “ Didyme, defended by
her husband Apollonius, against Sabinus,’’ 76. 26114 (A.D.
55) συνεστακέναι αὐτὴν τὸν προγεγραμμένον viwvoy Χα[ιρ]-
ἥμονα ἔγδικον ἐπὶ πάσης ἐξουσίας, “that she has appointed
her said grandson Chaeremon to appear for her before every
authority ’’ (Edd.), and for a similar use in the inserr. = ‘‘ad-
vocatus,” Michel 459° (ii/B.c. ad init.) ὑπέμεινεν ἑκουσίως
[ἔκδικος : see further Gradenwitz LEinfiihrung i. p. 160,
Nageli p. 33, and for the Bibl. usage Milligan on 1 Thess 4°.
ὋὉ ἔκδικος τῆς πόλεως, defensor civitatis, appears in Egypt
early in iv/A.D. : see the notes on P Oxy XII. 141317, 14264.
Moulton (Gy. ii. § 119 (c)) suggests that in ἔκδικος --
““avenger ” we may see the same force of ἐκ as in the re-
current legal phrase καθάπερ ἐγ δίκης, ‘just as a/fer a legal
decision”; the ἔκδικος would thus be the man who carries
out a sentence. Alternatively the classical compositum
ἐκδικάζω, “‘avenge,’ may have influenced the meaning of
ἔκδικος with its derivatives.
Part III.
193
᾿ “
εκει
ἐκδιώκω.
This NT ἅπ. εἰρ. (1 Th 215) is found in the late BGU III.
8365 (time of Justinian) καταστασιασάντων κατὰ τῶν
ἀπελθότων (/. -- ὀντων) ἐκεῖσε στρατιωτῶν ἐξεδίωξαν αὐτ]οὺς
μὴ βουλόμενοι αὐτῶν ἀπόκρισιν ποιῆσαι. The simplex
occurs in the sense of “drive out,”’ ‘ persecute,”’ in Lk 114%
NBC, where the compound is found as a v./. in AD a/.
ἔκδοτος.
This adj., as in Ac 2533 (cf. Field ores, p- 111 f.), is found
in Sy/Z 190 (B.C. 306-281) παραγενόμενος ὁ βασιλ[εὺς
εἰ]ς τοὺς τόπους δέδωκεν ἐγδότους τ]ῆι πόλει Kal ἀφέσταλκε
πρὸς τὸϊν δῆμον : cf. Vett. Val. p. 10624 ἑαυτοὺς ἐκδότους
ὑποταγαῖς παραδώσουσιν. For ἔκδοτος = ‘‘bride’’ (see
σεῦ. ἐκδίδωμι) cf. P Oxy VI. 905° (A.p. 170) (= Selections,
p. 85) as restored 4 δ᾽ ἔκδοτ]ος φέρει τῷ ἀνδρὶ [εἰς φε]ρνήν
κτλ., ‘‘the bride brings to her husband for dowry’ etc.
In P Oxy X. 127376 (A.D. 260) ἔκδοτις is used in an active
sense = “‘ bride's mother ’’—ar[o8drw] ὁ γαμῶν τῇ ἐκδότιδι.
ἔκδοχή
is used = ‘‘ interpretation”? in P Par 6388 (B.c. 164) (=
P Petr III. p. 24) παιδαριώδη τὴν τοῦ προστάγματος éySo-
κὴν ποιησαμένους, ‘after having made the interpretation of
the decree puerile,” Sy// 25618 (c. B.C. 200) τὴν ἐκδοχὴν τοῦ
χρησμοῦ ταύτην λαβόντες. We have no light to throw upon
the use of ἐ. = προσδοκία in Heb 107, the only place where
it occurs in the NT, but see s.v. ἐκδέχομαι and cf. Field
Notes, p. 231. For the title ἐκδοχεύς see OG/S 1408 with
the editor’s note.
ἐκδύω
is frequent in the sense of ‘‘strip one of his garments,” as
Mt 2778, Lk τοῦθ, e.g. P Lille I. 68 (iii/B.c.) ἐξέδυσαν
Χιτῶνα, Ρ Magd 613 (Β.Ο. 221) τά τε πρόβα]τα βεβοσκη-
κότας κἀμὲ ὑβρικότες καὶ ἐγδεδυκότες, P Fay 1218 ((. Buc.
103) ἐξέδυσαν ὃ περ[ιε]βεβλήμην ἱμάτιον, BGU LV. τοῦτ
(B.C. 14) ἐξέδυσαν (sc. ἔμπορον) καὶ περιείλοντο αὐτοῦ
πόκους ἐρίων, and from the inscrr. Sy// 80347 (iii/B.c.)
ἐδ[όκ]ει αὐτόν viv ὁ θε[δ]ς ἐγδύσας kal γυμνὸν καταστάσας
ὀρθὸν κτλ. In the new fragment of a lost Gospel, P Oxy
IV. 655%*, in answer to the disciples’ question πότε σε
ὀψόμεθα ; the Lord is described as replying—brav ἐκδύσησθε
καὶ μὴ aloxuvOqre. . . . ᾿Εἰκδύω is an ex. of a verb
which, though perfective already, forms a further perfective
ἀπεκδύομαι which, like ἀπέκδυσις (see s.v.), connotes com-
plete stripping of oneself or another in one’s own interest
(Col 211,18, 39) : see Moulton G7. ii. § 119 (2). MGr γδύνω,
““doff,” ‘* pillage.”
|) gtcem
EXEL.
P Eleph 115 (B.c. 311-10) (= Selections, p. 4) ὡς ἐκεῖ τοῦ
συναλλάγματος γεγενημένου, ‘on the ground that the agree-
ment had been come to there,” P Fay 110!3 (a.p. 94) ἵ[ν]α
τὰ πρόβατα ἐκεῖ κοιμηθῆι, 70. 118% (A.D. 110) ἔχ᾽ ext [ws]
ποτίσῃς τὼ ἐπτάρουρον τοῦ ἐλαιῶνος, “᾿Ξἴαν there till you
have watered the seven-acre at the olive-yard,’’ P Ryl II.
239° (mid. iii/A.D.) ἐπίμινον τοῖς ἐκεῖ, ‘stay on for the
men there.’’ Inthe boy’s letter P Oxy I. 119}? (ii/iii
26
ἐκεῖθεν
(= Selections, p. 103) the word is used somewhat pleon-
astically—memAdvykay ἡμῶς (ἡμᾶς) ἐκε[1], τῇ ἡμέρᾳ τῇ ὅτι
(1. ὅτε) ἔπλευσες, ‘they deceived us there on the 12th, the
day you sailed.” For the laxer use = ἐκεῖσε, as in Rom. 15**,
cf. P Meyer 208 (1st half iii/A.D.) ἵνα ἐκεῖ πέμπω τὰς
ἔπιστολάς. For a contrast with ἐνταῦθα, see Prezsigke
100219 f. (time of Diocletian ἢ) τὰ ἐκεῖ θαύματ[α] εἶδον kal τὰ
ἐνταῦθα. The word is MGr.
ἐκεῖθεν.
Fora causal force of this adverb = ‘‘ wherefore,’’ ‘‘hence,’
see the editor’s note to the early Christian letter P Heid 6°
(iv/A.D.) (= Selections, p. 126) πιστεύομεν yap τὴν πολι-
τία[ν σῆου ἐνν οὐρανῷ. ἐγῖθεν (1. ἐκεῖθεν) θεοροῦμέν σε τὸν
δεσπότην καὶ κενὸν (π)ά[τ]ρωΐνα, ‘‘we believe that your
citizenship is in heaven. Wherefore we regard you as master
,
and new patron.” In MGr the word = “whence,”
“yonder,” “ beyond.””
le
ἐκεῖνος.
566 s.v. αὐτός, and cf. Φγοΐερ. p. 91.
ἐκεῖσε.
P Thead 218 (A.D. 318) τίνες κακοῦργοι ἐπιστάντες ἐκεῖσε
διὰ νυκτός κτλ., and a Cairo papyrus, Ολγεσί. I. 240° (A.D.
322) γενό[μ]ενοι ἐκεῖσε. For ἐκεῖσε -- ἐκεῖ, cf. PSI IIT. 1621!
(A.D. 286) παραμεῖναι ἐν τῷ ἐκῖσαι (1. ἐκεῖσε) κατασκενα-
fopévw βαλανίῳ, 20. IV. 2985 (iv/a.D. ad init.) μόνον μῆνα
ἕνα ἐκεῖσε διαμείναντος, P Oxy ΙΧ. 1204" (A.D. 299) πρὸς
ἐκσφούνγευσιν (cf. Lat. expungere) τῶν ἐκεῖσε διακειμένων
στρατιωτῶν, ‘for the discharge of the soldiers stationed
there.’ This ‘‘ pregnant” construction (Ac 22° τοὺς ἐκεῖσε
ὄντας, ‘those who were (collected) there”) is illustrated
by P Petr 11. 45:1 (B.c. 246) where, if we may trust the
restoration, the writer—probably Ptolemy III. himself (cf.
P Petr III. p. 336)—describes how certain ships, acting in
his interest, sailed along the coast of Cilicia to Soli and took
on board τὰ é[ket ?]oe κατασκεθέντία χρή]ματα, ‘‘ the money
that had been seized (and carried) there.”
ἐκζητέω.
To the single instance of this verb from profane sources
(Aristid. I. 488) cited by Thayer and LS, we can now add
BGU IV. 1141"! (B.c. 14) περὶ δὲ τῆς σκιᾶς φανερόν μοι
ἐγενήθη ἐκζητήσαντι ἠλλάχθαι μὲν τὴν πορφυρᾶν ὑπὸ τοῦ
Διοδώρου καὶ μὴ δεδωκέναι σοί, P Oxy XII. 1465" (18.6.)
ἀξιῶ συντ[ά]ξαι ἐ[κ]ζητήσαντᾳς τοὺς α[ἰτίο]υς, ““1 request
you to give orders (to your subordinates) to search out the
guilty persons” (Edd.), and the inscr. from Hierapolis
Cagnat IV. 834° δώσει. . τῷ ἐκξητήσαντι δηνάρια δισχίλια.
With Lk 115° ἵνα ἐκζητηθῇ τὸ αἷμα πάντων τῶν προφητῶν,
cf. the use of the simplex in the Jewish prayer for vengeance
Syll 816% (ii/B.c.) ἵνα ἐγδικήσῃς τὸ αἷμα τὸ ἀναίτιον
ἴητήσῃς καὶ τὴν ταχίστην : for the text and the date, see
Deissmann LAE p. 423 ff.
ἐκθαμβέω.
P Grenf I. 5318 (iv/A.D.) (= Chrest. I. Ρ. 1.56) γράφει] δὲ
ἡμῖν ds ἐχθαμβῶν (/. ἐκθαμβῶν) ἡμᾶς.
194
»
ἐκκλείω
ἔκθαμιβος.
For this rare adj. (Ac 3") which hitherto has been
attested in profane Greek only from Polybius (xx. 10. 9), we
may cite the imprecatory tablet of iti/a.p. discovered in the
necropolis of Hadrumetum, Wiinsch 4 F 539 kal οἱ δαίμονες
ἐξεγερθῶσιν ἔκθαμβοι kal περίφοβοι [γ]ενόμενοι.
> pad
ἐκθαυμάζω.
Aristeas 312 λίαν ἐξεθαύμασε τὴν τοῦ νομοθέτου διάνοιαν.
ἔκθετος.
For this NT ἅπ. εἰρ. (Ac 715) we may compare Vett. Val.
p- 10614 ἔκθετοι ἢ αἰχμάλωτοι γενόμενοι ὑποταγῆς πεῖραν
λήψονται, where ἔκθετοι is apparently = ‘‘exiles.”” The
subst. ἔκθεσις is common = ‘‘list,’’ “schedule,’’ e.g. P Oxy
II. 2913 (a... 25-26) τ[ὴν] ἔκθεσιν τοῦ eB (ἔτους) Τιβερίου
Καί[σαρ]ος Σεβαστοῦ σειτικὴν καὶ ἀρ[γ]υρικὴν εὐθέως
γράψον, ‘‘ write out immediately the list of arrears both of
corn and money for the twelfth year of Tiberius Caesar
Augustus” (Edd.) : on the verso of P Tebt 11. 410 (a.D.
16) is a short account, with the heading ἔκθεσις τιμ(ῆς)
προβά(των). 53/7 929%? (ii/B.C.) περὶ ἧς καὶ τὴν καθήκουσαν
ἔχθεσιν πεποιήμεθα, has the same spelling as in Wisd 1115
NAC. In calling attention to the needless margin at RV
here (where the ἐχθ. spelling seems to have been taken asa
form of ἔχθος) Thackeray (Gr. i. p. 103) has achieved the
rare feat of catching Hort and his colleagues tripping. For
ἔκθεμα see 5.2. ἐκτίθημι.
ἐκκαθαίρω
is found gzvater with the acc. of the person or object cleansed
(asin 2 Tim 231) in OG/S 483 (ii/B.C.) e.g. 1585 ἀναγ]καϊζέτωσαν
ἐκκαθαίρειν τοὺς ὑπονόμους. See also the Delos inscr.
BCH xxvii. p. 7378 (B.C. 250) Qpavéat kal τοῖς μεθ᾽ αὑτοῦ
τὸ [στά]διον ἐκκαθάρασιν, and 7° ἐργάταις τὸν ἠθμὸν
ἐκκαθάρασιν τοῦ ᾿Ινωποῦ. Vett. Val. p. 2421 τὸν τρόπον
μου ἐκκαθᾶραι πάσης κακίας καὶ παντὸς μολυσμοῦ. The
verb is supplied in Aazbe/ τοϑ2᾽ 5 Φολόην Κεντ[αύρων
ἐξεκάθηρεν, of one of the labours of Hercules. On the form
ἐκκαθάρατε in 1 Cor 5’, see Moulton Gr. ii. ὃ 89, Note 2.
éxxalo.
For the metaphorical use of this verb in Rom 157 we may
cite the new Menander fragment, A/fenandrea p. 64% πάντα
δ᾽ ἐξεκάετο ταῦθ᾽ ἕνεκα τοῦ μέλλοντος, ‘‘all these feelings
were fanned into flame for the sake of the plot.” See also
Herodas iv. 49 where a slave is rebuked for her slowness—
ὡς ἔκ pe κάεις οὐ θέλουσαν οἰδῆσαι, “how you set me on
fire with fury, though I do not wish to rage.”
ἐκκακέω.
See ἐνκακέω.
ἐκκλείω.
Cf. the Ionic inscr. OG/S 87 (iv/B.c.) τοῖς μὲν πολίταις
παρελόμενος τὰ ὅπλα ἐξεκλάϊσε ἐκ τᾶς πόλιος [πα]νδάμι.
Also Menandrea p. 5335}.
3
ἐκκλησία
ἐκκλησία.
For the Biblical history of the word ἐκκλησία, which
meant originally any public assembly of citizens sum-
moned by a herald, it is sufficient to refer to Hort, Zhe
Christian Ecclesia, p. τ ff. It is the LXX term fer the com-
munity of Israel, whether assembled or no. In the Gospels
the word is confined to Mt 1618, 1817, where it denotes
Christ's new ἐκκλησία, as distinguished from the old.
Deissmann (ZAZ p. 112 ff.) has emphasized the significance
of the fact that the Latin-speaking people of the West, to
whom Christianity came, did not translate the word, but
simply borrowed it, and cites an interesting bilingual inscr.
of A.D. 103-4, found in the theatre of Ephesus, which refers
to the gift by a Roman official of a silver image of Artemis
(cf. Ac 19*4) and other statues—tva τίθηνται kat’ ἐκκλησίαν
(cf. Ac 14%) ἐν τῷ θεάτρῳ ἐπὶ τῶν βάσεων, or, in the parallel
text, z/a wt [om]n[z eleclesia supra bases ponerentur. Other
reff. to ἐκκλησίαι in the theatre at Ephesus will be found
s.v. θέατρον. For the ‘‘ inclusive ” as distinguished from the
“exclusive ” character of the Greek ἐκκλησία (cf. Hicks CX
i. p. 43), we may cite the case of an ἐκκλησία summoned at
Apamea—dyopévns πανδήμου ἐκκλησίας, which the editor
Cagnat (note on IV. 7917) describes as ‘‘concilium totius
populi Apamensis, civium cum Graecorum, tum Roman-
orum”: see also Ramsay C. and B. ii. p. 465, where the
inscr. is dated as perhaps of the time of Vespasian and Titus.
MGr ἐκκλησί(ι)ά.
ἐκκλίνω.
In a decree of Ptolemy Philometor (B.c. 181-145) pub-
lished in Archzv vi. p. 9 we find 13 οὔτε κίνδυνον οὔτε
κακοπαθίαν οὐδεμίαν ἐκκέκ[λ]ικεν : cf. OG/S 339° (c. B.C.
120), 443? (i/B.c.), and Cagnat IV. 13414 (ii/B.c.). The
verb is taken as = “‘ faire défaut” by the editor (see Index
p- 476) in P Par 1533 (B.c. 120), συνιστοροῦντες ἑαυτοῖς
οὐδὲν βέβαιον ἔχουσι ἐξέκλιναν. Similarly P Tor I. 233,
and cf. 7, 1-17 (B.c. 117) καὶ μετὰ ταῦτα πολλάκις ἐπιβε-
βληκότος εἰς τὴν Διόσπολιν, ἐκκλίνοντες οὐ διαλείπουσιν,
““semper occursum meum devitant ”’ (Ed.).
ἐκκομίζω
is used of carrying out for burial, as in Lk γ13, in
BGU I. 326%? (ii/A.D.) ἐκκο[μι]σθῆναι περιστ[αλ]ῆναί τε
ἐμαυτὸ[ν] θέλω τῇ φροντίδι καὶ εὐσεβείᾳ τῶν [κ]ληρονόμων
pov. For ἃ more general sense cf. PSI IV. 436° (B.c. 248--7)
ἐκκομίζεσθαι τὰ ὀψώνια, P Lille [. 37) (after B.c. 241) λόγους
ἐκκομίζεσθαι, P Lond 21% (B.c. 162) (= I. p. 13) ἐκκ[ο]μί-
σασθαι σύνταξιν, P Fay 1274 (c. B.c. 103) ἐξεκομισάμην
α[ὐτ]ό, “1 recovered it ””—of a pawned garment which had
been redeemed. The verb is contrasted with εἰσκομίζω in
OGTS 629% αἱ. (A.D. 137).
ἐκκοπή (ἐνκοπή).
This somewhat rare word is found in its literal sense of
“cutting” or ‘‘cutting down” in BGU IV. 11212? (B.c. 5)
tvdelas] ἐκκοπήν, P Lond 21474 (a.p. 270-5) (= II. p. 162)
where with reference to the cutting down of two acacia trees
an official is sent to inspect τῆς ἐκ[κοπ]ῆς τὴν διάθεσιν, and
P Gen I. 627 (mid. ἵνα. Ὁ.) τεχνίτας πρὸς τὴν ἐκκοπὴν
τῶν ξύλων, cf. ", The derived meaning of ‘‘ hindrance” in
195
,’
ἐκλείπω
the only occurrence of the word in the NT (1 Cor 913) may
be illustrated from Vett. Valens p. 27 éykomds τῶν πρασ-
σομένων : the adj. ἐγκοπτικός, also occurs fer, e.g. p. 182}3
κωλυτικοὶ καὶ ἐγκοπτικοὶ δόξης καὶ ὠφελείας.
ἐκκόπτω (ἐνκόπτω).
For the literal usage, as in Mt 319 εἰς., cf. P Fay 1131
(A.D. 100) ἐξ αὐτὸν ἐκκόψαι θέλι φυτά, “he wishes to cut
down some of the trees” (Edd.), and similarly rrq!4, P Oxy
VI. 8921 (A.D. 338) ἵνα... διὰ ταχέων ταῦτα ἐκκόψας
παρενεχθῆναι ποιήσῃς, ““ἴο get the timber cut and delivered ”
(Edd.). See also BGU I. 72° (A.p. 191) ἐξέκοψαν πλεῖστον
τόπον ἐν ἀρούραις πέντε. A good parallel to the NT usage,
as in 1 Th 218 (where see Milligan’s note), is afforded by
P Alex 4? (iii/B.c.) (= Witkowski*, p. 51) ἡμῖν ἐνκόπτεις
kaha: cf. Vett. Val. p. 268° ἐὰν μή πως ἀκτὶς ἀγαθοποιῶν
συνδραμοῦσα τὰ πόλλα τῶν φαύλων ἐκκόψῃ. The verb is
intrans. in 726. p. 26074 ὥσπερ γὰρ τροχὸς κυλιόμενος
ἐνέκοψεν (sc. ἡ Σελήνη) ἐπὶ τὴν ἰδίαν ἐλθοῦσα ἐποχήν.
ἐκλαλέω.
For a suggestion that we should read this verb in Mk 833
see Burkitt 77.511. p. 111 ff.
ἐκλάμπω.
This verb, which in the NT is confined to Mt 134%, is
found in P Lond 130% (a horoscope—i/ii A.D.) (= I. p. 135)
ἐξέλαμπεν.
ἐκλανθάνω.
P Oxy IX. 12038 (late i/A.D.) ἐγλαθόμενος τῆς ἐξακο-
λ[ο]υθούσης αὐτῷ εὐθύνης, ‘‘heedless of the reckoning that
would follow ” (Ed.).
ἐκλέγω.
The middle of this verb, which is used in all its NT
occurrences, may be illustrated by PSI IV. 422 (iii/B.c.)
ταῦτα τὰ ἀσθενέστερα ἐγλεξάμενος, P Meyer 812 (A.D. 151)
μέχρι TOY . . . τῶν σωμάτων τὰς ἀποφορὰς ἐγλεγομένου,
P Oxy II. 237}}.8 (A.D. 186) δούλο]υς καὶ ἀπελευ[ϑέρου]ς
χορηγίας ἐκλεγομένων, and P Flor II. 228? (iii/a.p.)
κάλλ[ισ)τόν ἐστιν ἐγλέξασθαι αὐτά : also γὼ 653° (B.C.
91) τὰ δὲ πίπτοντα διάφορα ἐκ τῶν μυστηρίων ἐγλεγόντω
οἱ κατασταθέντες ὑπὸ τοῦ δάμου πέντε. On the use of the
middle in Lk 147 ἐξελέγοντο, ‘‘they picked out for them-
selves,” and so ‘‘chose,’’ see Pro/eg. p. 157.
ἐκλείπω.
Notwithstanding Field (Λοίες, p. 79) and Moffatt, it seems
more than doubtful that in Lk 2315 any reference is intended
to an eclipse. To find such a reference is to involve the
Evangelist in a needless blunder, as an ec/zfse is impossible
at full moon, and to run counter to his general usage of the
verb = ‘‘fail”’ (16°, 2255, cp. Heb 112). For this meaning
cf. P Hamb I. 2714 (B.C. 250) ἐάν τι αὐτῶν ἐγλιμπάνηι, P
Leid Bii-7 (B.c. 164) els τὸ μηθὲν ἡμᾶς τῶν δεόντων ἐγλιπεῖν,
and even 76. Wi*-6(ii/iii A.D.) τὴν ὥραν ἐν ἡ μέλλι (1. μέλλει)
ἡ σελήνη ἐκλίπειν (1. ἐκλείπειν), ‘“horam in qua luna
deficiet (in ariete).”” Ρ Par 27}5 (8.6. 160) ἡμεῖς δὲ ἐν τῷ
μεταξὺ διαλυόμεναι τῷ λιμῷ κινδυνεύομεν τὸ ἱερὸν ἐγλείπειν
᾽ ’
€KAEKTOS
shows ἐ. followed by the acc. of place. In P Tebt I. 105**
(B.c. 103) and 106*8 (B.C. 101) it is used of ‘‘ renouncing ”’
a lease—éyAureitv τὴν μίσθωσιν : for a similar use of the
subst. cf. P Lond 1166® (a.p. 42) (=TIII. p. 104) pexpt
ἐκλείψεως τῶν λονομένω(ν). From the inscrr. may be cited
Syl 2261 (iii/B.c.) ἐγλείπειν τὴν πόλιν, and OG/S gol®
(the Rosetta stone—B.C. 196) τά Te ἐγλελειμμένα πάντα ἐν
τοῖς πρότερον χρόνοις ἀποκατέστησεν els τὴν καθήκουσαν
τάξιν. On the form ἐγλείπειν see Mayser Gr. p. 227.
ἐκλεκτός.
In P Rein 43° (A.p. 102) a ‘‘choice” or “" beautiful ”’
lodging which is being let is described as ἐκλεκτὸν ἀντρῶνα
(4. ἀνδρῶνα). For the distinctive Biblical use of the
word, cf. farm-accounts—P Fay 1023, (c, A.D. 105) where
ἐγλεκ(τοί) is applied to baskets ‘‘ ‘selected,’ 1.6. of a
better quality than the rest ’’ (Edd.), and OGZS 499% (ii/A.D.)
τῶν ἐκλεκτῶν ἐν Ρώμῃ δικαστῶν, with which Dittenberger
compares 76, 56729 (ii/A.D.) ἐπίλεκτον κριτήν, the zudex
selectus of the Latin inscriptions. The Avircius epitaph—
late ii/A.p.—from MS. of Acta Sanctorum has ἐκλεκτῆς
πόλεως ὁ πολείτης τοῦτ᾽ ἐποίησα. See also BGU II. 603%
(ὦ. A.D. 167) ἐλαίας ἐγλεκτῆς.
᾿
ἐκλογή.
In the Royal Ordinances issued by Euergetes II. and the
two Cleopatras, P Tebt I. 518° (8.6. 118), it is enacted that
officials are not to take the richest Crown land from the
cultivators by fraud μηδὲ ἐπὶ ἐγλογῆι γεωργεῖν, “ΠΟΥ to
cultivate it at choice,’’ i.e. select the best land for them-
selves. Similarly in the marriage contract, P Oxy III. 496'®
(A.D. 127), provision is made that in certain eventualities
the ‘choice ’’ shall rest with the bride—ékAoyfjs οὔσης περὶ
τὴν γαμουμένην : so 70. 497! (early ii/a.p.), 76. IV. 7205
(A.D. 137), CPRI. 2239 (ii/a.p.). Cf. BGU IV. 115813 (B.c. 9)
where two contracting parties retain τὴν ἐξουσία(ν) Kal
ἐγλογὴ(ν) . . . πράσσειν Td κεφά[λ]αιο(ν), “the power
and choice to call in the principal.” In P Flor I. 47%4
(A.D. 213-17) (= Chrest. Il. p. 758) améoyev . . . ὑπὲρ
ἐκλογῆς apy(vplov) (δραχμὰς) διακοσίας, the reference is
to an ‘‘additional payment ’’ made to equalize an exchange
of property: cf. BGU IV. 1013!® (time of Claudius or
Nero), P Ryl 11. 1578 (a.p. 135). [Cf. ἡ ἔγλογος = ‘‘ the
surplus,” Wilcken ΟΖ» i. p. 733-] The word occurs in an
interesting connexion in the epitaph of M. Julius Eugenius,
Bishop of Laodicea, composed about A.D. 340-2, where
Ramsay (ΖΞ VII. ix. p. 53) reads εἰς τύμβον ἐ]μὸν τῆς τε
ἐκλ[ογῆς ἀπ]ὸ τοῦ γένους pov, ‘‘to be my grave and that of
the Elect from my race”: cf. Rom 117. ‘‘ He belonged to
a family some of whose members were still pagan; and he
restricted the right of sharing this sepulchre to those members
who were Christian.” In the sepulchral inser. Pre/sigke 43158
᾿Εἰκλογὴ καλουμένη, the word is a proper name.
ἐκλύω.
For this verb in its literal sense cf. P Tebt I. 495 (8.6.
113) Nikwvos . . . ἐγλύοντος τ[ὰ] ἐν τῆι ἑαυτοῦ γῆι ὕδατα,
“ἤθη Nicon let out the water on his cwn land,” 26. 5415
(B.C. 86) ἐπὶ τὸν δίια]σαφούμενόν μου κλῆρον ἐγλέλυκαν
190
ε ΄
εκουσιως
τὰ ἐκ τῆς γῆς αὐτῶν ὕδατα. The metaph. meaning, which
alone is found in the NT, may be illustrated by Vett. Val.
Ρ- 1835 πονηρῶν ἀνθρώπων ἀδρανῶν kal ἐκλελυμένων. For
the corresponding subst., see 2d. p. 166% ἔκλυσιν ψυχῆς
μεγίστην ἕξει. Cf. MGr γλυτώνω, “rescue,”’ “escape,’’ and
ξεγλυτώνω, ‘finish a work,” “am freed from work.’””
ἐκμάσσω.
Kaibel 2229». 10033! :—
ἔθραυσε KapBlons pe τόνδε τὸν λίθον
βασιλέος ἑῴου εἰκόνα ἐκμεμαγμένον.
We may add a literary reference from Herodas vi. 9 νῦν
αὐτὸν ἐκμάσσεις Te Kal ποεῖς λαμπρόν, ὅτ᾽ ἐστὶ χρ[είη],
λῃστρί, where Nairn renders ‘‘ wipe dry.”
ἐκνεύω.
For a transitive use of this NT ἅπ. εἰρ. (Jn 51°) see BGU
IV. 11897 (c. B.C. 1) τῶν προκιμένων ἀνδρῶν ἐγνενευκότων τὴν
ἐνφανήαν ἠναγκάσθην κτλ. In the Jn passage the verb is
best rendered intransitively ‘‘ had turned aside,” ‘‘had re-
tired’’: cf. Field Motes, p. 88.
ἐκνήφω.
Nageli (p. 33) reckons this strong non-classical word as
belonging to the higher Kow® and pointing to Paul’s true
Hellenism. In 1 Cor 15%4, the only place where it occurs in
the NT, ἐκνήψατε should have its full force, “ get sober out
of your drunken condition.”’
ἑχούσιος
is found in what appears to be a legal formula in P Oxy X.
12804 (iv/A.D.) ὁμολογῶ ἑκουσίᾳ καὶ αὐθαιρέτῳ γνώμῃ συν-
τεθῖσθαί με πρὸς σέ, ““1 acknowledge that I have of my own
free will covenanted with you” (Edd.): cf. τό. XII. 1426"
(A.D. 332), and P Lips I. 265 cited s.v, ἀμετανόητος. See’
also P Ryl IL. 1743 (A.p. 112) ἑκ[ο]ύσιον κατ[ο]χήν,
“voluntary notification ’’ of a personal claim with reference
to the repayment of a loan, and P Oxy III. 473° (a.p. 138-
160) the decree in honour of a gymnasiarch, who had devoted
himself εἰς ἑκούσιον γυμν[ασ]ιαρχίαν.
ἑκουσίως.
For a legal formula similar to that cited s.v. ἑκούσιος, cf.
P Strass 1. 295) (A.D. 289) ὁμολογοῦμεν καὶ viv διηρῆσθαι
ἀμετανοήτως. Other exx. are P Fay 115] (c. B.C. 115) ὃ
ἐνκαλούμενος πλεονάκις ἀπῃτημένος [0]¥X ὑπομένει ἑκουσίως
ἀποδιδόναι, ‘the accused, though frequent demands have
been made, persistently refuses to pay voluntarily ’’ (Edd.),
P Ryl Il. 154° (a.b. 66) a contract of marriage in which
made in the event of the bride
‘voluntarily ’’ withdrawing from her husband — αὐτῆς
ἑκουσίω[ς ἀἸπαλλασσομέν[η]ς [ἀ]π᾿ αὐτοῦ, and 74. 1694
(A.D. 196-7) βουλόμεθα ἑκουσίως μισθώσασθαι παρὰ σοῦ
. τὰς ὑπαρχούσας σοι. . (ἀρούρας), AZzche/ 4597 (an
honorary decree—beginning of ii/B.c.) μετά τε ταῦτα
ἀνεδέξατο Exov| o |(w[s] τὴν αὐτὴν πάλιν λειτουργίαν δαπάνας
μὲν οὐδενὶ [ἐν] λόγ[ωι]ὔ ποιούμενος.
certain provisions are
Μ
ἐκπαλαι
ἔκπαλαι.
This late word (for the form, see Pro/eg. p. 99), which in
the NT is confined to 2 Pet 2°, 35, occurs in P Oxy VI. 938
(iii/iv A.D.) ἔκπαλαι ἐπισταλεὶς δώδεκα capydvas χόρτου
ἐκεῖ ἀποστεῖλαι, ‘although you had been long ago in-
structed to send twelve baskets of hay thither’’ (Edd.): cf.
the fragmentary OG/S 5845 (ii/A.D.) δι ὧν ἔκπαλαι αὐτὴν
(sc. τὴν πατρίδα) εὐεργέτησεν. “Exrore is found in P Oxy
VIII. 1119%8 (a.p. 254) ἔκτοτε μαθ[ὼν ὑπέστ]ην τὴν ὑπὲρ
αὐτῶν λειτουργίαν, “thereafter on learning this I under-
took the burden on their behalf’’: cf. 76. III. 486% (a.p.
131).
ἐκπέμπω.
ἐκπέμπει. The verb is common in judicial proceedings of
“sending up” to trial, e.g. P Ryl II. 1321® (A.D. 32) ἀρχε-
φό(δῳ)" ἔκπεμψο(ν), 20. 1488 (A.D. 40) ὅπως... ἐκπέμψῃ
σοι τοὺς αἰτίους, P Tebt II. 290! (an order for arrest—i/ii
A.D.) ἔκπεμψον Γαλάτην kal τὴν τούτου γυναῖκα, P Oxy II.
237% (a.p. 186) ἵνα οἱ ἀντίδικοι ἐκπεμφθῶσι. For a
weakened sense, practically = the simple verb, see P Tebt I.
55° (late ii/B.C.) χαριεῖ οὖν ἐκπέμψας ἡμῖν φακοῦ (ἀρτάβας)
B, ‘‘you will therefore confer a favour on me by sending me
two artabae of lentils” (Edd.), and P Oxy IX. 122312 (late
iv/A.D.) σπούδασον πάραυτα τὸν ναύτην ἐπὶ τὴν πόλειν
ἅμα τῷ πεμφθέντι συμμάχῳ ἐκπέμψαι, “make haste to send
the sailor to the city at once with the attendant whom I
have sent” (Ed.). The double compound συνεκπέμπω,
used by Plato and Xenophon, is found in BGU IV. 112738
(B.C. 8).
ἐκπετάννυμι.
For this NT ἅπ. εἰρ. (Rom 107! from Isai 652) = ‘‘ spread
out,”’ the ἐκ showing the action of the verb carried as far as
it will go (cf. ἐκτείνω), cf. Kazbel 7792—
Οὔριον ἐκ πρύμνης τις ὁδηγητῆρα καλείτω
Ζῆνα κατὰ προτόνων ἱστίον ἐκπετάσας.
See Anz Subsidia, p. 286.
ἐκπηδάω.
A good example of this expressive compound (Ac 1414,
cf. Judith 1417) is P Par 1478 (ii/B.c.) ἀφορήτῳ δὲ ἀνομίᾳ
ἐξενεχθέντες kal ἐκπηδήσαντές μοι kal μιάναντες —a petition:
cf. 76. 111} (B.c. 157) ἔτι δὲ καὶ ἐκπ]ηδηκέναι, and the
astonishing account of Sarapion’s daughters, P Grenf I. 5375
(iv/A.D.) ἐξεπήδησαν αἴδε λέγουσαι ὅτι ἄνδρες θέλομεν. In
the important historical narrative P Petr IT. 4511: 13 (g.c. 246)
τοῦ ᾿Αριβάζου δὲ ἐκπεπεδηκότος Kal πρὸς τὴν ὑπερβολὴν
τοῦ Ταύρου συνάπτοντος, Mahaffy translates, ‘‘but Aribazos
having escaped and reached the passes of Tauros.’’ The
verb is also found twice in the magic PSI I. 2817.38 (jii/iv
A.D. ?).
ἐκπίπτω.
For the literal meaning ‘‘ fall out of,’’ ‘‘leave,”’ we can
cite P Rein 112° (B.c. 111) διὰ τὸ τοῦτον ἐκπεπτωκέναι Kal
μὴ εὑρίσκεσθαι, “attendu que mon mari a quitté le pays et
a disparu”’ (Ed.). The idea of ending in failure or nothing-
ness, as in Jas 11, is seen in Vett. Val. p. 7027 καθαιρεῖται
19
-
ΕἸ ,
J ἐκπλησσω
γὰρ τὸ ἀγαθὸν τοῦ ἀστέρος καὶ εἰς τὸ ἐναντίον ἐκπίπτει.
See also Michel 827 A (mid. 11,8.0.) τό τε νόμισμα τὸ
ἐκπεπτωκὸς ἀριθμῶι, of coins that have fallen out of use.
The verb is not infrequent with reference to crops that “fall
to be included”’ in the produce of a particular year, eg.
BGU II. 5915" (A.p. 56-7) βουλόμεθα μισθώσασθαι τοὺς
ἐκπεπτωκότας εἰς τὸ τρίτον ἔτος Νέρωνος. . . φοινεικίνους
καρπούς, P Fay ο115 (A.p. 99) ἐϊλαϊκοὺς καρποὺς ἐκπε-
ππτωκότας (/. ἐκπεπτωκ --Ἰ εἰς τὸ ἐνεστὸ(ς) τρίτον ἔτος.
Cf. P Hib I. γ810 (B.c. 244--3) a letter requesting that two
persons should be released from some public service—81a τὸ
μὴ ἐκπεσίεῖν αὐτοῖς τὸ viv λειτουργῆσαι, ‘because it is
not at present their turn to serve,’’ where the editors point
out that éxmec[et]v, which has been corrected in the papyrus,
is practically equivalent to προσπέσηι in 1.4 of the same
document. For the compd. ὑπερεκπίπτω, see P Thead ro!”
(A.D. 307) ὑπὲρ τ]οῦ ὑπερεκπίπτ[οντ]ο[ς] χρόνου, ‘“* pour le
temps supplementaire’’ (Ed.).
ἐκπλέω.
PSI IV. 444) (iii/B.c.) μετὰ τὸ ἐκπλεῦσαι εἰσήγαγον κτλ.,
Syil 22018 (iii/B.C.) πειρατικῶν ἐκπλεόντων ἐκ τοῦ ᾿Εἰπιλιμνίου,
and the memorial tablet, OGZS 69° (Ptol.), erected by one
who had been saved ἐγ μεγάλων κινδύνων ἐκπλεύσας ἐκ
τῆς ᾿Εἰρυθρᾶς θαλάσσης. For the corresponding subst. cf.
ἔκπλωι in P Petr III. 21 (e)®and P Hib I. 3055 (B.c. 300-
271), in both cases after an hiatus.
ἐκπληρόω.
For the meaning ‘‘ make good”’ in Ac 13°", cf. an inter-
esting letter from Petenephiés, apparently a priest, requesting
the release of certain persons that they may be able to
furnish the supplies of food for the sacred crocodiles, P
Tebt I. 578 (B.c. 114) τὰς τῶν ἱερῶν ζώιων σειταγωγίας
ἐκπληρῶσαι, cf. 75. 4812 (c. B.C. 113) μεχρὶ TOD τὸ προκείμενον
ἐκπληρῶσαι, ‘until we make up the aforesaid amount,’’ and
P Ryl II. 66% (late ii/B.c.) ἵνα καὶ αὐτὸς ἀπροφασίστως
ἐκπληρῶ τὰ πρόσλοιπα, ‘so that I also may make up the
residues in full without excuse for failure” (Edd.). Other
examples of the verb are P Par 625. 4 (ii/B.c.) (cited s.z.
ἀναπληρόω), BGU IV. 1053418 and 1055%° (both B.c. 13),
P Oxy I. 10438 (A.D. 96) ᾧ χορηγήσει ὁ αὐτὸς vids ᾿Α.
kat’ ἔτος ἀργυρίου δρ[α]χμὰς τεσσαράκοντα ὀκτὼ ἄχρι οὗ
ἐκπληρώσωσι ἀργυρίου δραχμαὶ τριακόσιαι, where the verb
is used intransitively, unless it is a mistake for ἐκπληρωθῶσι
(see Herwerden Lex. s.v.), cf. P Tebt I. 107 (B.c. 119)
φρόντισον ws τὰ τῆς ὑποσχέσεως ἐκπληρωθήσεται, “take
care that the terms of his agreement are fulfilled” (Edd.).
From the inscrr. we may cite the honorary decree of Epa-
minondas Sy// 376° (i/A.D.) ἵνα τούτων οὕτως τελεσθέντων
καὶ ἡ ἡμετέρα πόλις φαίνηται πᾶσαν τειμὴν Kal εὐσέβειαν
ἐκπεπληρωκυῖα εἰς τὸν τοῦ κυρίου Σεβαστοῦ [Νέρωνος
οἶκον.
ἐκπλήσσω.
σὺ αὐτὰ ἐκπλέξ[ει]ν ὡς ἐργαζομένου μου, cf.1°? In the
magic P Lond 121% (iii/a.p.) (=I. p. 113) for ἐκπλαγήσει
the editor proposes (see Index s.v.) ἐκπλαγὴς el. The
passive is found in its usual NT sense in the dialect inscr.
’ ,
εκπορευομαι
Syil 8024 (111,8.6.} where with reference to the healing of a
dumb boy we read—6 δὲ πατὴρ ἐκπλαγεὶς πάλιν [ἐκέλετο
αὐ]τὸν εἰπεῖν. ὁ δ᾽ ἔλεγε πάλιν καὶ ἐκ τούτου ὑ(γ)ιὴς
éyé[vero. See also Aristeas 196 τοῖς ἐγγόνοις παρακελενό-
μενος μὴ ἐκπλήττεσθαι τῇ δόξῃ μηδὲ τῷ πλούτῳ, ‘by warn-
ing thy descendants not to be dazzled by fame or wealth”
(Thackeray).
ἐκπορεύομαι.
BGU IV. τογϑ' (A.D. 39) οὐ καλῶς δὲ ἐπόησας ἐκπορευο-
μένων πολλῶν φίλων μὴ σημᾶναί μοι. The verb is similarly
used of the messengers by whom a letter was carried in P
and τοῦ (iii/a.p.) ἐπένσαμέν σοι ταύτην τὴν ἐπ͵]ιστολὴν
διὰ τῶν φυλάκων ἐκπορευομένων. Cf. also P Leid Wvit.17
(ii/ili aA.p.) ἄνοιγε, ἄνοιγε τὰ δ μέρη τοῦ κόσμου, ὅτι ὁ
κύριος τῆς οἰγουμένης ἐκπορεύεται. The act. is found in
P Par 37! (ii/n.c.) ἐκπορ[ευὐ]όντων δὲ τῶν φυλακιτῶν. See
Anz Subsidia, p. 286f.
ἐκπτύω
occurs in the NT only in Gal 44, where Clemen (Przmz-
tive Christianity, p. 342) thinks it is to be understood
literally, and alludes to spitting as a prophylactic custom
observed at the sight of invalids and especially of epileptics :
cf. Krenkel Beitrage zur Aufhellung der Geschichte τε. der
Briefe des Paulus, 1890, p. 47 ff. On the other hand for the
metaphorical sense usually found in the passage, cf. Plut.
Mor. p. 328 C ὥσπερ χαλινὸν τὸν λόγον ἐκπτύσαντες. For
an exposition of the whole verse with the aid of MGr see
de Zwaan in ZNTW x. p. 246 ff., where reference is made
to a corresponding ‘‘shaking out the lap” as a kind of
curse in Nehem 57%.
ἐκριζόω.
For this late word cf. Sy/7 890! (ii/A.D.) ἀλλὰ ἐκρειζω-
θήσετ(αι) wavyeve[t. For the formation of the compound
cf. ἐκτοπίζω {transitive in 2 Macc 8!*) in P Tor I, 111: 80
(B.c. 117-6) ot δ᾽ ἐκτοπίσαντες οὐκ ἀπήντησαν. MGr
ξεριζώνω.
ἔκστασις
is used = “" cessio bonorum” in CPR I. 2ο- 9 (Α.Ὁ. 250) τὰ
ἀντιγραφέντα μοι. . . [ἐ]ξ ἀξιώσεώς μου plelt ἐκστάσεως
πάντων τῶν ὑπαρχόντων pov: see the editor’s note p. 106
and cf. Chrest. 11. i. p. 287 f. For τέλος ἐκστάσεως i.e. an
ἐγκύκλιον or tax on sales, see the editors’ introduction to
P Tebt II. 350, and cf. BGU III. 914® (A D. 113). The
curse of Deut 2878 is repeated in γώ $911 (ii/A.D.) τοῦτόν
τε θεὸς πατάξαι ἀπορίᾳ... καὶ παραπληξίᾳ καὶ ἀορασίᾳ
καὶ ἐκστάσει διανοίας. A good illustration of the NT usage
is afforded by the new Menander fragment, A/enandrea
p- 3547? βρυχηθμὸς ἔνδον, τιλμός, ἔκστασις συχνή, ‘in the
house there followed a bellowing, a tearing of hair, and
frequent outbursts of frenzy.” See also Hobart, p. 41.
ἐκταράσσω.
For this NT ἅπ. ep. (Ac 1639) = “‘eraviter turbare”
rather than perfective ‘‘ conturbare” (Vg.), see P Gen I. 112
(A.D. 213) as amended (Add. p. 35) μηδὲ ἐκταράσσειν τοὺς
γεωργούς. The verb is suggested by Mahaffy (Zuzpire of the
198
> ,
EKTEVNS
Ptolemies, p. 322) in OG/S 9057 (Rosetta stone—B.C. 196)
kal τὴν χώραν ἐϊκταράξ ?Javras καὶ τὰ ἱερὰ ἀδικήσαντας.
ἐκτείνω.
In a curious temple-oath of B.c. 110, Chres¢, I. 110A*,
provision is made that if one of two contracting parties takes
the oath, it shall fall to the other ἐκτείνειν... τῷ κοινῷ
οἴνου κεί(ράμιον) ἃ παραχρῆμα, cf. “5. See Sy// 540" (B.c.
175-1) ἐκτείνας τὴν λινέην κατὰ κεφαλήϊν, and somewhat
differently 24. 8028 (iii/B.c.) : also the inscr. on the wall of
a sepulchral chamber Prezsigke 2134° (time of the Antonines)
σὺ μὲν τέθνηκας Kal ἐξέτεινας τὰ σκέλη. For the force of
the ἐκ see s.v. ἐκπετάννυμι.
ἐκτελέω.
This word, which in the NT occurs only in Lk 149, is
well attested, especially with reference to tle performance of
religious duties, e.g. P Tebt II. 3029 (a. p. 71-2) ἐκτελοῦντες
τὰς τῶν θεῶν λειτουργίας, and 74. 2937! (c. A.D. 187), a
report regarding the circumcision of an aspirant to the
priesthood, as otherwise he cannot perform the sacred
offices—8.a [τ]ὸ μὴ δύνασθαι τὰς ἱε[ρου]ργίας ἐκτελεῖν.
Other exx. of the verb are P Oxy VIII. τι2118 (A.D. 295)
τὰ καθήκοντα ἐπὶ τῷ θ[ αἸνάτῳ ἐξετέλεσα, ‘I did all that was
fitting on the occasion of her death,” 26. XIT. 142618 (A.D. 332)
ἐκτελοῦντα τὴν χρείαν els TO ἐν μηδενὶ μεμφθῆναι, ‘‘ for his
performance of the duties to complete satisfaction,” BGU IV.
1021}9 (iii/A.D.) ἐκτελοῦντα πάντα τὰ ἐπιτραπησόμενα αὐτῷ
ὑπὸ τοῦ διδασκάλου--ο a slave apprenticed to a trade,
P Oxy I. 7115 (a.p. 303) ἧς ἐξετέλεσα ἐπιμελίας ἀννώνης,
“the duty which I have performed as superintendent of the
corn-supply ” (Edd.), P Cairo Preis 25 (A.D. 362) ἐξετέλεσα
καὶ τὸ συνῆθες τῶν γάμων, and Cagnat IV. 8445 (= C.
and B. i. p. 182) ἀνδρὸς. . πάσας ἀρχὰς κὲ λειτουργίας
λαμπρῶς κὲ ἐπιφανῶς ἐκτετ[ε]λεκότος. MGr ξετελεύω,
** finish completely.”
EXTEVELA.
This subst., which is unknown to Attic Greek (cf. Lob.
Phryn. p. 311), is found in its ethical meaning, as in Ac 267
(cf. 2 Macc 1438 a/.), in P Par 63:12 (B.c, 164) (= P Petr
III. p. 18) καλῶς ποιήσεις τὴν πᾶσαν προσενεγκάμενος
ἐκτένειαν καὶ π[ρο]νοηθείς, ““γοιι will do well in using every
effort and taking every precaution” (Mahaffy) : cf. from the
inserr. Prvene 1085* (after B.C. 129) ἡ τοῦ δήμου πρὸς τοὺς
εὐεργετοῦντας [αὐτὸν €]kréveta δι᾿ αἰῶνος ἐπίσημον ἔχῃ τὴν
χά[ριν, 727,46 το32}5 (ii/B.c.) τὰν πᾶσαν ἐκτένειαν καὶ
κακοπαθίαν παρεχόμενος, Sy// 73:55 (i/B.C.) ἡ σύνοδος
ἀποδεξαμένη τὴν ἐκτένειαν καὶ φιλοτιμίαν αὐτοῦ, and
Cagnat ΤᾺ. 9848 μετὰ πάσης ἐκτενείας καὶ λαμπρότητος.
ἐκτένης.
P Par 634 (B.c. 164) (= P Petr III. p. 22) ἀλλὰ [με]τὰ
πάσης ἀκριβείας, τὴν ἐκτ[εἸνεστάτην [ποι]ήσασθαι πρό-
νοιαν, ‘but (acting) with the greatest strictness, you should
take the most earnest precautions ”’ (Mahaffy). Cf. Sy// 2258
(iii/B.c.) ἐκτενεῖς κα[ὶ προθύ]μους αὑτοὺς παρέσχοντο πρὸς
τὴν τῆς πόλεως φυλακ[ήν, 74. 7225 (ii/B.Cc.) ἁ τᾶς πόλεος
ἐκτενὴς προαίρεσις, and for the comp. (αφηαί IV. 2031}: 8
(c. B.C. 130) ὅπως . . ἐκτενέστερος γίνηται τῇ προθυμίᾳ.
’ ~
EKTEVMS
ἐκτενῶς.
Syd 4918 (ii/B.c.) ἐκτενῶς τε καὶ φιλο[τίμως θεραπεύων
διατετελέκει : cf. “0. 28.414 (ii/B.C.) ὁ suppl. συναγωνιζόμεϊνος
ἐκτε]νῶς διατελεῖ.
ἐκτίθημι
is used = ‘expose ”’ an infant, as in Ac 731 (cf. 19 ἔκθετα),
in BGU IV. rroq*4 (B.c. 8) τὸ βρέφος ἐκτίθεσθαι. The
verb is common = ‘‘ post up” a notice etc., e.g. P Hib I.
29° (c. B.C. 265) ὁ δὲ τελώνης το[ῦτο τὸ] γραμματί εἴον]
γράψας εἰς λεύκωμα μεγάλοις γράμμασιν (cf. Gal 6!)
ἐκτιθέτίω πρὸ] τοῦ ἀγοραν[ομί]ου ἑκάστης ἡ[μ]έρας, ‘and
the tax-farmer shall write this document upon a notice board
in large letters and expose it in front of the agoranomus-office
every day” (Edd.), P Par 63% (B.c. 164) (=P Petr III.
p. 24) ὥπως τοῦτο μὲν ἔν τε ταῖς μητροπόλεσιν ἐκ[τ]εθῆι,
“that this be posted up in the chief towns’’: cf. 26. 498
(B.c. 164-158) (= Witkowski,? p. 69) τοσ[αὐ]τὴν ἐμαυτοῦ
ἐλευθερ[ιότητ]α [ο]ὐὺ βαναυσίαν ἐκτέθει[κ]α πᾶσιν ἀνθρώ-
ποις, and with the corresponding subst. (as in Esther 814, 17 A)
P Petr IL. 13 (184)?° (B.c. 258-3) ἔκθες οὖν ἔκθεμα καὶ
προκήρυξον, ‘issue a public notice and have it cried.” The
subst. is also found in P Flor I. 991 (i/ii a.p.) (= Selections,
Ρ- 71). See also Wilcken Ostr i. p. 527 f. For the meta-
phorical usage (as in Ac 115) cf. P Hib I. 2724 (B.c. 301-240)
πᾶσαν οὖν τὴν ἀλήθει[αν] ἡμῖν ἐξετίθι, “he expounded to
me the whole truth ’’ (Edd.). See also s.v. ἔκθετος.
ἐκτινάσσω.
In BGU IIL. 827"? we have ἔπεχε τῇ οἰκίᾳ μου, ἐκτίνασσε
τὰ ἔρια kal τὰ ipnd[t}ia, apparently as part of a ‘‘ spring
cleaning "’: cf. P Fay 117?! (A.D. 108) ἐκτίναξον τὸ διειρον
elva ἀμέριμνος ἧς. The verb is used of ‘‘ making an upturn ”’
in connexion with a domiciliary visit to the Serapeum, P Par
3511 (B.C. 163) τῶν τε φυλακιτῶν ἐκτε[νῶς] ἐκτιναξάν[τω]ν
καὶ μηθὲν ἄτοπον πίαραλαβόντων : so 10. 3712. A weaker
sense appears in P Lond 1170 verso® (A.D. 258-9) (= III.
Ρ- 193) ἐκτινάσσοντες ἐπὶ μὲν τῷ ἐλαιῶνι, so 11 and cf.
Preisigke 4369 0391. (iii/B.c.). For the subst. see P Fay
114%? (A.D. 100) μὴ ὃν (1. οὖν) ληρήσῃς τὸν ἐκτιναγμόν σου,
“don’t talk nonsense about your threshing’ (Edd.). It is
used metaphorically in Nahum 2" ἐκτιναγμὸς kal ἀνατι-
ναγμός, kal ἐκβραγμὸς kal καρδίας θραυσμός.
ἕκτος.
For ἃ ἕκτη παραδείσων, or a tax of 1 levied upon gardens,
see the editors’ note to P Tebt 11. 343° (ii/a.v.), and cf.
the introduction to P Oxy VI. 917 (ii/iii a.p.). Also Prez-
sigke 1924” (A.D. 73-4) ἕκτου ἔτους Οὐεσπασιανοῦ τοῦ
κυρίου.
ἐκτός
is found in the substantival phrase τὸ ἐκτός, as in Mt 2338,
in P Tebt 11. 316% (a.p. 99) οἰκῶ δὲ ἐν τῷ ἐκτὸς τὴ (/. THs)
ξυληρᾶ (Ὁ /.—4s), “on the outskirts of the wood-market (?),”’
Cf. P Oxy X.12588 (A.D. 45) where the writer declares that he
will appear before the strategus—évra ékr[d]s ἱεροῦ βω[μοῦ
ktX., ‘unprotected by any temple, altar,” etc., 76. 129512
(ii/iln A.D.) δέο οὖν, μὴ ἀνάπειθε αὐτὸν τοῦ ἐκτός pov ε[ἴ]ναι,
199
ἔκτρομος
“T therefore beg that you will not persuade him to desert
me” (Edd.), and P Amh II. 143'® (iv/a.p.) μὴ θελήσῃς
οὖν, κύριε, μῖνε (/. μεῖναι) ἐκτὸς ἡμῶν αὔριον, “so please,
sir, do not stay away from us to-morrow”’ (Edd.). In the
long astronomical papyrus P Par 15% (ii/B.c.) we have ἐκτὸς
ἡμέραν μίαν καὶ νύκτα, ‘except for a single day and
night.” ᾿Εἰκτός is used absolutely in P Tebt II. 380°
(A.D. 67) οὐλὴ χιρεὶ δεξίᾳ ἐκτό(ς) : cf. OGIS 762! (ii/B.c.)
ἃ 8[t] ἂν προστιθῶσιν ἐν ταῖς συνθήκαις, ἐνέστ[ω] ἐν
ταῖς συνθήκαις, ἃ δὲ ἂν ἀφέλ[ζω]σιν τῶν συνθηκῶν, ἐκτὸς
ἔστω, and Sy// 567 (ii/A.D.) where the external purifications
required in drawing near to a temple are headed—xal τὰ
ἐκτός. See also Kuhring, p. 50f. For the pleonastic nega-
tion ἐκτὸς et μή (as in 1 Cor 145, 152, 1 Tim 5!*) Deissmann
(8S p. 118) cites an inscription of Mopsuestia in Cilicia,
belonging to the Imperial period—éxrds εἰ μὴ [ἐ]ϊὰν Μάγνα
μόνη θε[λή]σῃ (Waddington Zyscriptions, iii. 2, No. 1499).
See also the Lycian inscr. in 7.27.5 xxxiv. (1914), Pp: 315
No. 44° ὧν ὁ ἐλέν[ξ]ας λήνψετε τὸ τρίτον, ἐκτὸς εἰ μή τινι
ἐγὼ ἐν[γραφ]ῶς ἐπιτρέψω. On the form of the word as a
derivative of ἐξ, see Moulton G7. ii. § 130.
ἐκτρέπω.
In Ρ Ryl II. 1335} (a.p.33) the mention of the danger of
fields being “‘left unsown”—els ἄσπορον ἐκτραπῆν[α]ι- -
shows the verb in a more general sense than in the possible
medical reference in Heb 1213 ἵνα μὴ τὸ χωλὸν ἐκτραπῇ,
“be put out of joint’’ (RV mg.). For the meaning
““turn aside,’’ as in 1 Tim 1°, we may compare Epict.
i, 6. 42 οἱ δ᾽ bm’ ayevvelas εἰς μέμψεις καὶ [τὰ] ἐγκλήματα
τῷ θεῷ ἐκτρεπόμενοι, and for the acc. constr., as in 1 Tim 639.
see Oenoanda col. 29, 7 & δεῖ τοὺς σοφιστικοὺς λόγους
(cited by Nageli, p. 19), and Musonius p. 26 τὰ μὲν ἀληθῶς
κακὰ πάσῃ μηχανῇ ἐκτρέπεσθαι.
ἐχτρέφω.
With the use of this verb in Eph 6 we may compare P
Ryl II. 1781 (early i/a.p.), an agreement with a nurse, in
which she states—réBetpat τὴν ὁμολογίαν Kal ἐκθρέψωι τὸ
δουλικὸν σωμάτιον Θερμουθάριον ἐπὶ τὰ δύο ἔτηι, “1 have
made the agreement and I will nurse the infant slave Ther-
moutharion for the two years’’ (Edd.), and the interesting
inscr. from the southern cemetery at Karabunar (Calder,
No. 8) in which a son commemorates his mother—tfv τε
[oik(]av κυβερνήσασα ἀνενκλήτως kal Td παιδίον ἐκθρέψασα.
See also Sy// 32689 (i/a.D.) τὸν μὲν ἐκθρέψαντα αὐτόν, and
Menandrea p. 41°77 παιδία ἐκτρέφομεν.
ἔκτρομος.
For this form, which is read in Heb 125} δὲ D,*, we may
compare the Hadrumetum inscription of iii/A.D., reproduced
by Deissmann 4S p. 273 ff., > ® δρκίζω σε τὸν συνσείσαν[τ]α
πᾶσαν τὴν οἰκουμένην Kal τὰ ὄρη ἐκτραχηλίζοντα Kal ἐκ-
βρά[ζ]οντα, τὸν ποιοῦντα ἔκτρομον τὴν [γ]ῆν ἅπασί(αν),
““causeth the whole earth to quake.” See also the great
magical Paris papyrus °° (= Deissmann LAE p. 254)
ὁρκίζω σε, πᾶν πνεῦμα δαιμόνιον, τὸν ἐφορῶντα ἐπὶ γῆς Kal
ποιοῦντα ἔκτρομα τὰ θεμίλια αὐτῆς, and Wiinsch 4/ 55
ὁρκίζω oe . . . τὸν ποιοῦντα ἔκτρομον τὴν [γ]ῆν ἅπασαν) :
cf. Ps 103 (104)33.
ἔκτρωμα.
This NT Gar. εἰρ. (1 Cor 158, cf. Numb 1212) may be
illustrated from the verb in P Goodsp Cairo 1515 (A.D.
362) where a complaint is made with reference to certain
persons—thv μὲν Τάησιν βαρέαν οὖσαν ἐκ τῶν πληγῶν
αὐτῶν ἐξέτρωσεν (1. —av) τὸ βρέφος, ““ἴο Taesis who was
pregnant they occasioned by their violence the miscarriage
of her child” (Ed.). Cf. also Apoc. Petr. 11 αὗται δὲ ἦσαν
alt τὰ βρέφη φθείρο]υσαι καὶ ἐκτρώσασαι. “Hxtpwopds is
found Pretsigke 345151. Hesych.: ἔκτρωμα" παιδίον νεκ-
pov ἄωρον. ἐκβολὴ γυναικός. For the form see Moulton
Gr. li. § 119 (ὁ).
EXPEOW
is by no means so common as we might have expected.
In P Par 2674 (B.c. 163-2) (= Selections, p. 15) the Sera-
peum Twins petition Ptolemyand Cleopatra against those who
had maltreated them and ‘‘ were appropriating the privi-
leges conferred on us by you”—tév .. . τὰ ὑφ᾽ ὑμῶν ἡμῖν
χρηματιζόμενα ἐκφερομένων : cf. Michel 1001" 33 (c, B.C. 200)
μὴ ἐχέτω δὲ ἐξουσίαν μηδὲ ἐξενέγκαι τῶν ἐν τῶι μουσείωι
ὄντων μηθέν. In another papyrus in the Paris collection the
verb occurs in the passive in connexion with an assault,
P Par 1428 (ii/B.c.) ἀφορήτῳ δὲ ἀνομίᾳ ἐξενεχθέντες καὶ
ἐκπηδήσαντές μοι. .. πληγὰς ἔδωκαν : cf. also P Tebt I.
sili 68 (B.c. 118) ὁμοίως δὲ καὶ τοὺς πλείονας καρπείαις (1.
καρπείας) ἐξενηνεγμένους ἕως τοῦ αὐτίοῦ χ]ρόνου τῶν ἐπι-
τίμων, ‘likewise (they remit) the penalties incurred by those
who have appropriated more (than their due) emoluments
up to the same period.’’ An interesting use is found in a
Question to the Oracle, P Fay 1383 (i/ii A.p.) Κύριοι Διόσ-
κουροι, ἦ Kpe(verar αὐτὸν ἀπελθεῖν is πόλειν ; τοῦτο ἐκξέν-
εἰγκον καὶ συμφονήσατο πρὸς τὸν ἀδελφόν σου, ““() lords
Dioscuri, is it fated for him to depart to the city? Bring
this to pass, and let him come to an agreement with thy
brother” (Edd.): cf. BGU I. 2295 (ii/iii
ἀσθένεια. In Sy// 1528 (B.C. 330-25) τὴν βουλὴν προ-
βουλεύσασαν ἐξενεγκεῖν εἰς τὴν πρώτην ἐκκλησίαν περὶ
Ἡρακλείδου, the meaning is to ‘‘produce” or ‘‘make
public” a προβούλευμα, a ‘‘preliminary decree’’ which
became a βούλευμα, when passed by the Ecclesia. The
subst. ἐκφόριον is used of “rent in kind”’ as distinguished
from φόρος “rent in money”’ as in P Tebt 11. 377%™ (a.p.
210): see the editors’ note ad /.c., and cf. Modica Zntro-
duzione, p. 163 f.
ἐκφεύγω.
P Oxy VI. 898% (A.p. 123) οἰομένη ἐκ τούτου δύνασθαι
ἐκφυγεῖν ἂ διέπραξεν, ‘thinking by this means to escape the
consequences of her misdeeds”’ ([44.). In the curious P
Ry) I. 28 (iv/A.p.), in which prognostications are drawn from
the involuntary quivering of various parts of the body, we
have 194 Π΄. σφυρὸν εὐώνυμον ἐὰν ἅληται, ἐν κρίσει βαρη[θ]εὴς
ἔσται καὶ ἐκφεύξεται, “if the left ankle quiver, he will be
burdened with a trial, and will be acquitted” (Ed.): cf.
Rom 23. In the iv/a.p. Christian letter, P Heid 613 (=
Selections, p. 126), the writer, citing loosely from Prov 10},
μας. ἐν γὰρ [πο]λλῇ λαλιᾷ οὐκ ἐκφεύξοντ[αι](τ)ὴ(ν) ἁμαρτίη.
MGr ξεφεύγω.
ra D)
ἐκτρωμα 2
00
| or 223) (=I. p. 61) ἐμοῦ δὲ οὐκ ἐκχωροῦντος.
ε
EK@V
ἐχφοβέω.
: P Lond 342° (A.p. 185) (- 11. p. 174) Kal ἐκφοβηθέντες
ἀφανεῖς ἐγένοντο, Preisigke 42849 (A.D. 207) ἐκφοβῶν ἡμᾶς.
ἐκφύω
survives in MGr ξεφυτρώνω, ““5Πποοῖ up,” ‘‘ flourish.”
The adj. ἐκφυής is found in Vett. Val. p. 110° ἐκφυεῖς
τοῖς ὀδοῦσιν ἢ τοῖς ὀφθαλμοῖς ὑπόστραβοι, ‘‘ with promi-
nent teeth or squinting eyes.”
ἐκχέω.
With Mt 2335 cf. Sy// 8165 (ii/B.c.) (= Deissmann Δ 4.5
Ρ. 424) ἐγχέαντας αὐτῆς τὸ ἀναίτιον αἷμα ἀδικῶς. For
the subst. see P Tebt I. 86᾽ (late 11,8.6.) ἐκχύ(σεως)
Ἵππωνος Bada(velov), P Lond 11778* (A.D. 113) (-- ΠῚ.
p- 183) ἐκχύσεων, and for a previously unknown adj. see
P Oxy IX. 122018 (iii/A.D.) πέμψις μοι τοὺς ἐκχυσιαίους
ἥλους, “* you will send me the nails for emptying (?) ” (Ed.).
For other compound forms cf. P Ryl II. 154** (A.D. 66)
λιβὸς διῶρυξ λεγομένηι ᾿Αρχείου SV οὗ (/. Hs) ἀποχεῖεται
(Z. ἀποχεῖται) 6 κλῆρ[ο]ς, ‘fon the west the dyke called that
of Archias by which the holding is drained,” and 18 διῶρυξ
εἰς dv (Δ ἣν) cioxetra[t] ὁ κλῆρ[ος, “‘the dyke into which
the holding drains.”
ἐκχωρέω
is used absolutely, as in Lk 2124, in P Lond 1061 (B.C. 261
Other exx.
of the verb are P Magd 207 (B.c. 221) δέομαι. . .
κάσαι αὐτοὺς ἐκχωρῆσαι τῆς οἰκίας, P Amh IT. 30% (ii/B.c.)
παρηγγείλαμεν τῆι Θεμβῶτος ἐκχωρεῖν ἐκ τῆς οἰκίας, and P
Tebt II. 3105 (A.D. 186) ὁμολοκῶ ἐκχωρῆσε (1. ὁμολογῶ
ἐκχωρῆσαι) τῷ πλήθι τῶν ἱερέων doa (1 ὅσα) ἔχω ἔτη τῆς
μιᾶς ἡμίσους ἀρούρης ἱερευτικῆς, “I acknowledge that I
have surrendered to the corporation of priests for my term of
years the 1} arourae of temple land” (Edd.). The verb is
used transitively in BGU I. 9613 (24 half iii/A.D.) ἐκκεχωρη-
k[éJvat αὐτοὺς αὐτὸν τῷ Μάρωνι κυριευτικῶς. Cf. ΜΟΥ
ξεχωρίζω ‘‘ separate,” ‘pick out.”
érravay-
Exp0 Yo.
To Hobart’s (p. 37) medical instances of this rare verb,
which is confined in the NT to Lk (Ac 552°, 125), we may
now add Herodas iv. 29 οὐκ ἐρεῖς αὐτήν, ἢν μὴ λάβῃ τὸ
μῆλον, ἐκ τάχα ψύξει, where the tmesis gives a gasping
effect that suits the sense admirably. MGr ξεψύχω.
ἑκών.
In a deed of gift BGU ITI. 993!°(B.c. 127) the signatories
are introduced by ἑκόντες συνεγράψαντο. From the inscrr.
we may cite Sy// S1of εἰ δέ τι ἑκὼν ἐξαμαρτ[ήσει], οὐκ ἐμὸν
ἐπαράστασθαι,] Sixt) δὲ ἐπικρέματα[ι] τιμωρὸς ἀπελθόντι]
ἀπειθὴς Νεμέσε[ως : cf. Rom 12}. In OG/S 13919 (ii/B.C.)
the priests of Isis complain that they are obliged παρουσίας
αὐτοῖς ποιεῖσθαι οὐχ ἑκόντας, evidently with reference to
the preparations which the παρουσίαι or “ visits ” of high
officials entailed.
ΕΣ
ἐλαία
ἐλαία.
In the magical spell for casting out demons, P Par 574123᾽
(ili/A.D.) (= SelectZons, p. 113), the instruction is given—
βάλε ἔμπροσθεν αὐτοῦ κλῶνας ἐλαίας, “place before him
(i.e. the possessed one) branches of the olive-tree.” See
also CP Herm I. 2815 ἐλαῖα[ι] ἐσκορπισμέναι ζωφυτοῶσαι f.
The word refers to the fruit, as in Jas 315, in P Hib 1. 498
(c. B.C. 257) ὅπως ἂν ἐμβάληται τὰς ἐλαίας els Bikous,
P Fay 13018 (iii/A.D.) κεράμιν ἐλεῶν (1. ἐλαιῶν), P Oxy XII.
14947® (early iv/A.D.) ἀγοράσω ἐλέας κνίδια waded, “1
will buy some old jars of olives ’’ (Edd.), where the sense is
collective as in the next exx. For contracted forms from a
nom. ἐλάα, see P Ryl 11. 977 (A.D. 139) τὸν δὲ κατασπασμὸν
τῆς ἐλᾶς ποησόμεθα, ““ we will perform the gathering of the
olives,” 7. 13011 (A.D. 31) ἐτρύγησαν ἐκ τῶν καρπῶν οὐκ
ὀλίγην ἐλᾶν, “they gathered of the fruits a quantity of
olives,” and 76. 2314 (A.D. 40) τὴν ἐλᾶν. In PSI IV. 4388
(ili/B.c.) vuvel δ᾽ ἐλαία γέγονεν τῆι KS, ἐλαία seems=
“‘gathering of olives.’ The adj. ἐλάϊνος is found e.g.
in P Ryl 11. 138" (a.p. 34) φυτὰ ἐλάϊνα διακώσια, and
ἐλαϊκός e.g. in P Fay 9118 (A.p. 99) ἐϊλᾳϊκοὺς καρπούς.
MGr ἐλιά.
ἔλαιον.
For ἔ. = ‘‘olive-oil,’’ it is sufficient to cite P Par 434
(B.C. 154) καλῶς ποιήσεις ἀποστεῖλαί por ἡμίχουν ἐλαίου,
P Oxy I. 91" (receipt of wages for nursing—a.D. 187) ὑπὲρ
τροφείων καὶ ἐλαίου Kal ἱματισμοῦ, P Grenf II. 7738
(iii/iv A.D.) (= Selections, p. 122) where arrangements are
made that a man conveying a dead body should be
entertained ἐν ψωμίοις kal [οἰ]ναρίῳ καὶ ἐλαίῳ, and the
Christian letter P Heid 651 (iv/a.p.) (= Selections, p. 127)
καταξίωσον δέξεσθαι τὸ μικρὸν ἐλέου διὰ τοῦ ἀδελφοῦ ἡμῶν
Mayapiov. The word is used = “olive-tree’’ in P Petr I.
297 (ili/B.C.) τὸ δὲ ἔλαιον δέδωκεν χοῦς ς. For ἐλαιοκάπηλος,
see PSI IV. 372° (B.c. 250-49), and for ἐλαιουργεῖον, 22.
4385 (iii/B.c.).
ἐλαιών.
Deissmann (8S p. 208 ff.) has sufficiently demonstrated
against Blass (Gr. pp. 32, 64, 85) the reality of this word:
see also Proleg. pp. 49, 69, 235, and add from the recently
published P Ryl II. 130% (a.p. 31) els τὸν ὑπάρχοντά
por... . ἐλαιῶνα, 138° (A.D. 34) εἰς τὰ νεώφυτα τῶν
ἐλαιώνων, “into the young plantations in the olive-yards’’
(Edd.), 152" (A.D. 42) ἐν ἐλαιῶ(νι) Θερμουθαρίου, also
P Lond 214” (a.p. 270-5) (-- 11. p. 161, Chrest. I. p. 209)
εἰς ἀμπελικὸν χωρίον καλούμενον ᾿Ελαιῶνα. The formation
is a favourite one, as φοινικών, ““ρα]πηρτονε ἡ (P Amh II.
515 ας. 112, Ῥ Gen I. 385=A.p:) 207-8), καμηλών,
“camel-shed ’’ (P Oxy III. 507?*—a.p. 169, 5.3322. 111 a. D.).
The specializing of the —dv suffix (‘place of . . .’’, as in
ἀνδρών, γυναικών, κοιτών, etc.) for groves is found in
δαφνών, ἀμπελών, φηγών, πιτυών, μηλών, κυπαρισσών,
συκών, Ἑλικών (‘ willow mountain ’’)—the last a specially
good parallel for ᾿Εἰλαιών, if the etymology is sound. Cf.
Brugmann Aurze Vergl. Gramm. § 414, and Moulton Gr.
ii. § 61 (4).
Part III.
201
,
ἐλαυνω
ἐλάσσων.
In P Petr III. 32(/)!° a complaint is brought against a
tax-collector that he makes agreements ‘‘ at too low a rate ’’
with certain persons who are liable to the police tax—éet
ἐλάττ[ονο]ς συνχωρήσεις ποιεῖται: cf. P Par 6378 (B.c. 165)
(=P Petr III. Ρ. 20) ἕκαστον αὐτῶν γεω[ργ]ήσειν ἐπὶ τὸ
ἔλασσον, ‘‘that each man is personally liable for field
labour on the smaller assessment ’’ (Mahaffy), 26.120 (= zd.
p- 28) τοῖς δυναμένοις οὐκ ἔλασσον τούτου μεριστέον, ‘not
less than this (assessment) is to be allotted to those who are
capable” (zd@.), and P Oxy II. 237¥ii- 0 (4... 186) ἐπ᾿ ἐλλάτ-
Tovt συμβήσεσθαι, “to accept less than the full amount’’
(Edd.). So P Giss I. 6118 (a.p. 119) ἀξιοῦμεν]... τὴν
ἐξέτασιν ποιήσασθαι πρὸς Td μηδὲν ἔλασσον τῶι φίσ[κωι]
ἐπακολουθῆσαι, with which the editor contrasts P Oxy II.
2798 (A.D. 44-5) πλεῖον περιποιῆσαι τοῖς δη[μοσ]ίοις. For
a direct antithesis with πλείων, see PSI III. 187° (iv/a.p.)
μισθώσασθαι]... . [ἀρ]ούρας δέκα ἢ ὅσας ἐὰν ὦσι] ἐπὶ
τὸ πλεῖον ἢ ἔϊλασσον, and for a similar antithesis with
μείζων see P Ryl II. 77% (A.p. 192) ᾽Ο. εἶπί(εν)" ἀναδεξά-
μένος τὴν μείζονα ἀρχὴν οὐκ ὀφείλει τὴν ἐλάττον᾽
ἀποφεύγειν, ““Ο. said:—‘A person who has offered to
undertake the greater office ought not to shun the lesser’ ”
(Edd.). For the corresponding subst. cf. e.g. P Tebt I. 971
(B.c. 118) where an account of payments in kind is headed—
list of payments εἰς τὴν μί[σ(θωσιν) τοῦ] αὐτ[οῦ] (ἔτους) εἰς
τὸ ἐλάσσωμα, “on account of leases of the said year to
meet the deficiency,” and BGU IV. 1060%* (time of
Augustus) ἀξιοῦμεν ἐν μηδενὶ ἐλαττώματι ἡμᾶς πρόνοιαν
γενέσθαι. On the interchange of -σσ- and -ττ- see Mayser
Gr. p. 223, and Moulton G». ii. ὃ 43.
ἐλαττονέω.
Grimm’s statement that this NT ἅπ. elp. (2 Cor 815 from
LXX Exod 1618) is ‘‘not found in prof. auth.” requires
correction, in view not only of Aristot. de plant. 2, 3 p. 825%,
23 (as Thayer), but of P Magd 2613 (B.c. 217) ἐπαναγκάσαι
αὐτὸν ἀποδοῦναι. . . . τὸ διάφορον τῶν ἐλαττονούντων td
κεραμίων, cf. ὅ, and the illiterate BGU IV. 110 519 (c. B.C. 10)
ἐλατωνῖ, apparently = ἐλαττονεῖ.
ἐλαττόω.
For this, the more ordinary equivalent of the foregoing verb,
we may cite P Tebt I. 191} (B.c. 114) σὺ δὲ ὀρθῶς ποιήσεις
τὸ προσάγγελμα μὴ ἐλαττώσας παρὰ Td πρῶτον, ‘you will
be right in not diminishing the report compared with the
first one” (Edd.), 74. II. 382! (B.c. 30-A.D. 1) ἐμ μηδενὶ
ἐλαττουμένου τοῦ ᾿Ακυσιλάου ἐν ἡ ἔχει μ[ίο]υ μίσθωσιν,
“* Acusilaus shall incur no loss in the lease which he holds of
me” (Edd.), P Lond 897 (a.p. 84) (=III. p. 206) Aaoypa-
plas τότε yap ἐλασσωθεὶς ὑπὸ τοῦ προόντος κωμογραμμάτεως,
and P Hamb I. 812 (a.p. 136) μὴ ἐλαττουμένων ἡμῶν ὑπὲρ
ὧν ὀφίλεται λοιπῶν φόρων τοῦ αὐτοῦ ιθ (ἔτους), ‘ohne dass
wir beeintrachtigt werden in Bezug auf die iibrigen Abgaben
desselben Jahres, die Ihr uns noch schuldet” (Ed., who
refers to Gradenwitz Zznfihrung i. p. 31).
ἐλαύνω
is found in the illiterate P Fay 1117° (Α.Ὁ. 95-6) λέγον
(/.—ov) ὥτι (1. ὅτι) σὺ elpnxas πεζῶι [τὰ χ)]υρίδια ἐλάσαι,
27
ἐλαφρός 2
“saying that you had told him to drive the pigs on foot.”
For ships ‘‘driven’’ by the wind, as Jas 34, cf. Prezsighe
997 (iv/A.D.) ἥκω els τὸν τόπον ἀπὸ Συένης καταπλέων ὑπὸ
χειμῶνος ἐλασθείς, where note the late form of the aor. pass.
The verb is used in connexion with horses in Wiinsch 4F
4% (iii/A.D.) ot ἵπποι ods μέλλουσιν ἐλαύνειν.
ἐλαφρός
occurs literally in P Giss I. 477 (time of Hadrian) ὁ] μὲν
γὰρ Oapat . . . τὸ μεῖζον ἐλα[φ]ρότατος ὡς μὴ κάμνειν τὸν
φοροῦντα αὐτὸν [ἠ]γοράσθη κτλ., and Preistghke 315 (a
sepulchral inscr.) ἐλαφρά σοι γῆ γένοιτο, ‘‘szt tibe terra
levis.’ For the verb ἐλαφρίζω see Sy/7 33058 (Roman age)
ἵνα μὴ 80 ἁ Gperépa πόλις, ἀλλὰ ἐλαφρισθῇ, and for ἐλα-
φρύνω the Christian P Gen I. 1452 (Byz.) ἐϊχαφρυνθῆναι τῶν
χρεῶν. See also Caguat IV. 292% (Pergamon—B.c. 130)
περὶ ἐλαφροτοκίας, ‘as regards lowering of interest.” The
adj. ἐλαφρός (—ts) survives in MGr beside ἀλαφρός.
ἐλάχιστος.
For this form as a true superlative, as in 1 Cor 159 (cf.
Proleg. p. 79), we may cite P Tebt I. 2457 (B.c. 117) ἐπὶ τὸ
the document is official, though
written in very bad Greek. It survives even as late as
viii/A.D. in P Lond 7782 (=I. p. 233) ἀπὸ μικροῦ εἴδους ἕως
ἐλαχίστου. The phrase ἐν ἐλαχίστῳ, as in Lk 161°, cf.
Josh 678, occurs in P Catt’: 28 (ii/A.p.) (= Chrest. 11. p. 422),
and the plur. in P Hib I. 27% (B.c. 301-240) ὡς οὖν ἠδυ-
νάμην ἀκριβέστατα ἐν ἐλαχίστοις συναγαγεῖν. With refer-
ence to persons, as Mt 55, see Sy// 41τ858 (A.D. 238) καὶ
γὰρ ὡς ἀληθῶς ἀπὸ πολλῶν οἱκοδεσποτῶν εἰς ἐλαχίστους
κατεληλύθαμεν.
ἐλάχιστον, ““αἱ least”
ἐλαχιστότερος.
With this form (Eph 35) we may compare the double
superlative μεγιστότατος in the horoscope P Lond 130°
(i/ii A.D.) (=I. p. 134) ὅθεν ὁ μὲν μεγιστότατος ἥλιος Kal
τῶν ὅλων δυνάστης. See further Proleg. p. 236.
᾿Ελεάζαρ.
For this proper name cf. BGU III. 715'* (as amended—
A.D. 101-2) ᾿Εἰλεά[ζαρος] Πτ[ολεμ]αᾳίον, and the sepulchral
inser. Prevsighe 719 (i/A.D.) ᾿Εἰλεάζαρε ἄωρε χρηστὲ πασί-
ire: see also 0. 1163 (B.C. 28) ᾿Εἰλάζαρος χρηστός κτλ.
ἐλεάω.
See s.v. ἐλεέω.
ἔλεγχος
occurs = ‘‘ proof,”’ “ενϊἄάθποα, " as in Heb 111, in P Oxy
> ΣΝ
II. 237%! 17 (A.p. 186) τότ᾽ ἐὰν Cappy τοῖς τῆς κατηγορίας
ἐλέγχοις, τὸν μείζονα ἀγῶνα ε[ἰ]σελεύσεται, “then if he has
confidence in the proofs of his accusation, he shall enter
upon the more serious law-suit ’’ (Edd.), P Strass I. 415 (a.D,
250) “1 don’t require papers for this case,” 6 γὰρ ἔλεγχος
AeWieooascodecuon a6 7 [ἔ]κ Te μαρτύρων καὶ τῶν
πεπραγμένων αὐτῶν ὑπὸ τῆς ἀντιδίκου. In BGU IV. 1138!
(p.c. 19-18) (=Chres¢. II. p. 723) the meaning is rather
“‘conviction,” as in the received text of 2 Tim 315, ἐφάνη
τῷ Κασίωι ὄντί(ι) ἐνταῦθα, τὸν τῆ(ς) Σάιεως δεσμοφύλακ(α)
02
ἐλεέω (—aw)
“Χαιρήμονα καλέσαι, καὶ ἐλενχοίμένου) aito(d) πρὸς
YAevxo(v) τοῦ ᾿Ισχυρίω(νος), ὃ ἠδίκησεν, ἐμαρτύρησιεν) ὃ
δεσμόφυλαξ Χαιρήμω(ν) περὶ το(ῦ) παραδεδόσθαι αὑτῷ τὸν
ΠΠαπίαϊν κτὰ. See also Aaibe/ 814 Ἕ!ρμῆς δίκαιός εἶμι καί
με ΣΙώστρατο]ς ἔστησ᾽ ἔλεγχον τῶν δικαίων καὶ ἀδίκων.
ἐλέγχω.
For the meaning ‘‘convict,” i.e. bring to light the true
character of a man and his conduct, as in the Fourth Gospel
(3°, 846, 16%), see the citation from BGU IV. 1138 «οὐ.
ἔλεγχος, and cf. P Amh II. 3355 (c. B.c. 157) ἐὰν δέ τις τῶν
καταβλαπτόντων Tas προσόδους ἐλεγχθῆι συνηγορήσας περὶ
πράγματός τινος, αὐτόν τε πρὸς ἡμᾶς μετὰ φυλακῆς ἐπιστεί-
Aare, ““1{ any of these who are injuring the revenues is in
the future convicted of having acted as advocate in any case,
send him to us under arrest ” (Edd.), P Strass I. 41 (a.p.
250) οἵτι]νες δύνανται ἐκείνους ἐλέγξαι. In a Lycian inser.
JAS xxxiv. p. 14, No. 1839 we find ὁ ἐλένξας = ‘‘ the prose-
cutor.” For the milder sense ‘‘ expose,” ‘‘set forth,” which
best suits this word in 1 Cor 1474, Eph 514 (where see Robin-
son’s note), cf. such a passage from the vernacular as P Hib
I. 55% (B.C. 250) mapayevod eis Ταλαὼν ἤδη ἄγων καὶ τὸν
ποιμένα Tov ἐλέγξοντα περὶ ὧν pot εἶπας, ‘‘come to Talao at
once, and bring with you the shepherd in order that he may
give evidence in the matter about which you told me”
(Edd.): see also P Oxy 11. 237¥ii 49 (a.p. 186) tv’ εἴ τις
γένοιτο ζήτησις εἰς ὕστερον περὶ τῶν μὴ δεόντως ἀπογρα-
ψαμένων ἐξ ἐκείνων ἐλεγχθῶσι, ‘‘may supply the proofs.”
In 26. 88. we have καὶ ἐκέλευ[σεϊν δι’ [ἑρ]μηνέως αὐτὴν
ἐνεχθῆν[α]ι, τί βούλεται, where the editors understand
ἐνεχθῆναι as a corruption of ἐλεγχθῆναι and translate ‘‘and
he ordered that she should be asked through an interpreter
what was her choice”: cf. P Tebt II. 29717 (c. a.p. 123)
ἔγραψας τῷ στρατηγῷ ἐλ[έγξαν]τα δηλῶσαί σοι, “you
wrote to the strategus to make an inquiry, and state the
(Edd. ).
ςς
facts to you”
ἐλεεινός.
See the late P Oxy I. 130% (vi/A.p.) m(apa) ᾿Ανοὺπ ἐλεει-
νοῦ ὑμετέρου δούλου : cf. 7 and 20. 131% (vi/vii A.D.). The
form ἐλεινός read by WH in Rev 317 (see (Vores*, p. 152) is
explained by Blass-Debrunner (p. 20) as ἐλεῖνός = ἐλεεινός.
ἐλεέω (—aw)
is found in the interesting but obscure letter written to a
man in money difficulties BGU IV. 1079%8 (a.p. 41) (=
Selections, p. 40) ἐρώτα αὐτὸν καθ᾽ ἡμέραν' τάχα δύναταί σε
ἐλεῆσαι, ‘Cask him daily: perhaps he can have pity on
you”: cf. P Fay 106% (c. a.p. 140) ἐξησθένησα[. ... 7
κύριε, ὅθεν ἀξιῶ σαὶ τὸν σω[τῆρα] ἐλεῆσαί pe, “1 became
very weak, my lord; wherefore I entreat you my preserver
to have pity on me,’ P Oxy VI. 904? (v/A.D.) (cited s.z.
γηράσκω), and from the inscrr. $y// 41888. (A.D. 238) ἵνα
ἐλεηθέντες διὰ τὴν θείαν σου πρόνοιαν KTA. For a Christian
use, see the prayer P Oxy III. 407% (iii/iv A.p.) βοήθησόν
μοι ἐλέησόν pe ἐξάλιψόν μοι τὰς ἁμαρτίας. For a suggestion
that ‘‘ Ayrve e/etson was a common Jewish prayer formula,
which was adopted by Christians,’’ see 7715 xvi. p. 548f.
Sharp (#fzct. p. 4) cites in illustration of Mt 20%0f Epict.
ii. 7. 12 τὸν θεὸν ἐπικαλούμενοι δεόμεθα αὐτοῦ’ κύριε,
ἐλέησον: ἐπίτρεψόν μοι ἐξελθεῖν--α passage dealing with
divination. In MGr the verb is used with the acc. = ‘‘give
alms to.”’
WH read forms derived from ἐλεάω in Rom 918, Jude 321.
For other exx. of the mixing of —déw and —éw in the NT
ef. Blass-Debrunner Gr. p. 50, and on the similar tendency
in “‘ vulgar” writers and in MGr see Maidhof Begriffsbestim-
mung, p. 361 f.
ἐλεημοσύνη.
In the Christian P Gen I. 51° the writer, after petitioning
a certain Amminaeus to use his influence in preventing a
widow’s only son from being taken on military service, con-
linues—kal 6 @(€d)s ἀποδιδῖ (/. ἀποδιδοῖ) σίο]ι πρὸς τὴν
ἐϊλ]εημωσύνην σου. McNeile’s statement (σα Mt 62) that
the word is not used specifically for ‘‘almsgiving” earlier
than B. Sira will require modification if the early date
ascribed to Tobit, in which the word is very frequent, is
accepted (cf. Oxford Apocrypha i. p. 183 ff.). The word
survives in this sense in MGr.
ἐλεήμων.
P Leid Wvi-27 (ii/iii A.D.) ἐλεήμων ἐν ὥραις βιαίος (/.
—ats). Inthe NT the adj. is confined to Mt 57, Heb 217:
in the LXX it is frequent of God, but of men only in Ps 111
(112) and 2εγ in Prov.
ἔλεος.
The masc. form of this word, which in the NT is wholly
rejected by WH, and in the LXX is comparatively rare
(e.g. Ps 83 (84)!2: see further Thackeray Gr. i. p. 158) is
found in Sy/7 376% καὶ νῦν δὲ οὐ Sv ἔλεον ὑμᾶς, ἀλλὰ δι᾽
εὔνοιαν εὐεργετῶ, Nero’s address to the Greeks at Corinth:
the Emperor’s composition master took care that he atticized
properly in this great oration. For the word see also P
Magd 18° (a petition—B.c. 221) ἵνα ὦ, βασιλεῦ, διὰ σοῦ
τοῦ δικαίου kal ἐλέου τετευχὼς εἰς Td [λοι]πὸν τοῦ βίου.
The subst. remains neuter in MGr, cf. Hatzidakis Gr. p-
357: and see further Moulton G7. ii. ὃ 54.
ἐλευθερία.
The historical background which lends so much signifi-
cance to the Pauline descriptions of the ἐλευθερία which His
people enjoy in Christ, has been vividly presented by Deiss-
mann 7.41.5 p. 324 ff. Here, in illustration of the phrase
én’ ἐλευθερίᾳ in Gal 51°, it must be enough to recall the
interesting Delphi inscription of B.c. 200-199, Sy// 8454
ἐπρίατο o’Amdh\wv ὁ Πύθιος παρὰ Σωσιβίου ᾿Αμφισσέος
ἐπ᾽ ἐλευθερίαι σῶμ[ α] γυναικεῖον, dt ὄνομα Νίκαια, τὸ γένος
“Popatay, τιμᾶς (cf. 1 Cor 650, 723) ἀργυρίου μνᾶν τριῶν Kal
ἡμιμναίου.. . . τὰν δὲ ὠνὰν ἐπίστευσε Νίκαια τῶι ᾿Απόλ-
λωνι ἐπ᾽ ἐλευθερίαι, “the Pythian Apollo bought from
Sosibius of Amphissa, for freedom, a female slave, whose
name is Nicaea, by race a Roman, with a price of three
minae and a half of silver. . . . The purchase, however,
Nicaea hath committed unto Apollo, for freedom.” The
same phrase is found in BGU IV. 114124 (B.c. 14) ὡς δοῦλος
ἐπ᾽ ἐλευθερίᾳ θέλει ἀρέσαι, οὕτω κἀγὼ τὴν φιλίαν σου θέλων
ἄμεμπτ[ον] ἐματὸν ἐτήρησα.
2
ἐλεημοσύνη 203
3
ελκος
ἐλεύθερος.
For the spiritual significance of this term in the Pauline
writings cf. the preceding article, and what is said s.v. ἀπε-
λεύθερος. In the oldest Greek marriage contract we possess,
P Eleph 1 (B.C. 311-0) (= Selections, p. 1 ff.), the contract-
ing parties are described as ἐλεύθερος ἐλευθέρα, and in the
curious law-suit, P Oxy I. 37118 (a.p. 49) (= Selections,
p: 50), which recalls in various particulars the Judgment of
Solomon, the nurse, who is charged with carrying off a
foundling, defends herself on the ground that she did so
ὀν[ό]ματι ἐλευθέρου, “‘in virtue of its being freeborn.” Other
exx. of the adj. are P Ryl II. 117?® (a.p. 269) πρὸς τὸ ἔχειν
pe τ[ὰ ἐ]μὰ ἐλεύθερον, ‘so that I may keep my property in
freedom,” and P Oxy IX. 11868 (iv/A.p.), the edict of a
Preses in which it is declared that for slaves punishment by
scourging (διὰ τῶν ἱμάντων) is lamentable (ἀνιαρόν), but
**for free men to be submitted to such an outrage is contrary
to the laws and an injustice ” — ἐλευθέρους δὲ ἄνδρας τοιαύτην
ὕβρειν ὑπομένειν οὔτε τοῖς [νόμοις] akoA[ov]Oov ἀδικείαν τε
[ἔϊχον ἐστίν.
For the adverb see P Tebt II. 2847 (18.6.} where the
writer informs his sister that in obedience to an oracular
response from the god Soknebtunis—kataByoropat ἐλευθέρως,
“1 will go with boldness” (Edd. ).
ἐλευθερόω.
For this verb, which is found ‘‘in innumerable documents
of manumission,” see again Deissmann as cited s.v. ἐλευ-
θερία. Cf. from the papyri P Oxy III. 49418 (a.p. 156)
ἐλευθερουμένων δούλων σωμάτων with reference to certain
slaves whom the testator had set free kat’ εὔνοιαν Kal φιλο-
στοργίαν, “in consequence of their goodwill and affection.”
The verb appears to be always punctiliar in the NT: see
Proleg. p. 149. For subst. ἐλευθέρωσις see BGU 11. 388% 18
(ii/iii A.D.) ἐπηνέχθ[ησ]αν ταβέλλαι δύ[ο] ἐλευθερώσεων τοῦ
αὐτοῦ ὀνόματος διαφόροις χρόνοις (note dat. of point of
time, as in Mk 6%! τοῖς γενεσίοις). MGr (ἐλευτερώνω.
ἐλεφάντινος.
The adj. (Rev 1813) is found guater in Sy// 586 (iv/B.c.).
For the subst. = ‘‘ elephant,” see Prezstgke 174 (iii/B.c.)
ἀποσταλεὶς ἐπὶ τὴν θήραν τῶν ἐλεφάντων, and = “ivory”
Syil 58818 170 (c, B.c. 180).
ἑλίσσω.
In the directions for ἃ love-philtre, P Lond 1214 (iii/a.p.)
(=I. p. 99) we have ἕλιξον k(al) β[άΪλε els θάλασσαν : cf.
further the magic papyri 74. 122°? (iv/A.p.) (=I. p. 118)
ἑλλίξας τὸ ὑπόλοιπον τοῦ ῥάκους περὶ τὸν τράχηλόν σου,
and 24. 464° (ν[Α.1».} (=I. p. 78) αἰθέριον δρόμο(ν) εἱλίσ-
σων. The compound συνελίσσω is found P Oxy I. 113"
(ii/A.D.) συνήλλιξα ἐκείνῃ τῆι ἐπιστολῇ δεῖγμα Aevkdiva,
“ΕἸ enclosed in the former packet a pattern of white-violet
colour” (Edd.), P Giss I. 257 συνήλιξα οὖν τὴν ἐπιστολὴν
᾿Απολλωτᾶτος τῇ ᾿Εἱἰρμοφίλου. The subst. ἕλιγμα is read
by WH in Jn 1935, following N*B.
ἕλκος.
Syil 80 2114 (iii/p.c.) ὑπό του ἀγρίου ἕλκεος δεινῶς διακεί-
μίεν]ος, 803° (iii/B.c.) ἀνὴρ é[vTd]s τᾶς κοιλίας ἕλκος ἔχων.
For ἕλκωσις, ‘ulceration,’ see Vett. Val. pp. 3%, 2365.
ε 1)
€AKU@
ἑλκύω.
P Petr III. 46 (1)22 οἱ ἐξειληφότες ἑλκύσαι πίλίνθου] M
ὥστε εἰς τὴν συντελουμένην ἐν Πτολεμαΐδι βασιλ[ικὴν]
κατάλυσιν, ‘‘who have contracted to draw 20,000 bricks to
the Royal quarters which are being completed at Ptolemais ”
(Edd.), P Oxy I. 121% (iii/a.D.) τοὺς κλάδους ἔνικον (2.
ἔνεγκον) εἰς τὴν ὁδὸν πάντα elva δήσῃ τρία τρία Ke ἑλκύσῃ,
κε ΘΑΥΤΥ all the branches into the road and have them tied
together by threes and dragged along” (Edd.) : cf. BGU III.
$229 (iii/A.D.) μὴ μελησάτω σοι περὶ τῶν σιτικῶν' εὗρον
γεοργόν, τίς αὐτὰ ἑλκύσῃ, ἀλλὰ τὰ σπέρματα τίς διδοῖ ;
With Jas 2° cf. P Tor I. 1% (B.c. 117) ἑλκυσθέντων ἁπάντων
εἰς τὸ κριτήριον. A metaphorical usage is found in P Hib
I. 83% (c. B.c. 258-7) καὶ τοῦτο μὴ ἑλκύσηις, “and do not
let this be delayed” (Edd.): see also PSI IV. 333 (B.C.
257-6) ἑλκ[υσ]θῆναί σε ἐν ἀρρωστίαι.
ἕλκω.
For the literal sense “" draw,” cf. PSI IV. 365% (B.C.
251-0) τῶν τὴν ὀπτὴν πλίνθον ἑλκόντων, OG/S 483° (1i/B.C. )
ἐάν τινες ἐν ταῖς ὁδοῖς χοῦν ὀρύσσωσιν . . . ἢ πλίνθους
ἕλκωσιν. In P Magd 118 (B.c. 221) it is used of ‘towing ”’
a ship—péyis ἕλκοντες τὸ πλοῖον ἠγάγομεν ἐπὶ τὸν ὅρμον
τοῦ ᾿Αρσινοΐτου, and in P Tebt II. 38333 (A.D. 46) of an
exit “leading’”’ to the north and east—8[1Ja τῆς ἑλκο[ύσης]
εἰς Tov βορρᾶ (1. βορρᾶν) kal ἀπηλιώτην ἐξόδου : cf. P Oxy
II. 25938 (A.D. 23). See also for meaning ΚΕ compel,”
“impress,” P Tebt I. 5179 (B.c. 118) προστετάχασι δὲ
μηδὲ τοὺς στρα(τηγοὺς) καὶ τοὺς ἄλλους τοὺς πρὸς ταῖς
πραγματείαις ἕλκειν τινὰς τῶν κατοικούντων ἐν τῆι χώρᾳ
εἰς λειτουργίας ἰδίας, “and they have decreed that the
strategi and the other officials may not compel any of the
inhabitants of the country to work for their private service ”
(Edd.), P Par 633 (z.c. 164) (= P Petr III. p. 36) ὑπὲρ ὧν
δεῖ ἕλκεσθαι εἰς τὴν γεωργίαν, ““ concerning the persons who
should be impressed for labour in the fields” (Edd.). The
exact force to be assigned to the verb in the second of the
New Oxyrhynchus-Logia, P Oxy IV. 654*° τίνες] ot ἕλκοντες
ἡμᾶς [els τὴν βασιλείαν εἰ] ἡ βασιλεία ἐν οὐρα[νῷ ἐστιν ;
is disputed: see Deissmann 2.4.2, p. 437 ff., and Evelyn-
White /7'S xvi. p. 246 ff.
“Ελλάς.
A Delphic inscr., Sy// 383 (A-D. 125-9), is inscribed to
Hadrian σωτῆρι, ῥυσαμένῳ καὶ θρέψαντι τὴν ἑαυτοῦ “EX-
λάδα, ‘the saviour who rescued and nurtured his own
Hellas.”
“Ἕλλην.
In the ordinance of Euergetes II. Ρ Tebt I. 5.58. (8.6.
118) “Ἑλληνας = ‘‘ probably . . . all non-Egyptian soldiers,
whether Macedonians, Cretans, Persians, etc.’’ The editors
compare the opposition between Greeks and Egyptians later
in the same decree. This illustrates excellently the familiar
antithesis between Jews and “*Greeks,’’ so pronounced in
Mk 726, to which an exact parallel is quoted below.
“Ελληνίς.
P Giss I. 3619 (B.c. 161) τάδε λέγει γυνὴ “Εἰλληνὶς ᾿Αμμω-
via Πτο(λεμαίου) ἡ καὶ Σενμῖνις κτλ.
204
ἐλπίς
“Ελληνιστί.
P Giss I. 365 (B.c. 161) ἀ(ντίγραφον) [συγχωρήσεως
Alyurr]([as με]θη[ρ]μην[εὐ]μένης “Ἑλληνιστὶ κατὰ τὸ δυνα-
τόν, P Tor I. 1%4 (B.c. 117) ἀντίγραφα συγγραφῶν Αἰγυ-
πτίων διηρμηνευμένων δ᾽ λληνιστί. For this form of the
word see Mayser Gr. p. 457, and for the elliptical usage in
Ac 2137 see Field Notes, p. 135 f.
élhoyaw (—éw).
To Lightfoot’s examples of this word from the inscriptions
in his note on Philem?8 τοῦτο ἐμοὶ ἐλλόγα, may now be
added several occurrences in the papyri in its general Hel-
lenistic form ἐλλογέω. Thus the technical sense of ‘‘set to
one’s account,”’ as in the Philemon passage, comes out well
in P Ryl II. 243" (ii/a.b.) where two women write to their
steward—8oa ποτὲ οὖν ἐὰν ἀναναλώσῃς (1. ἀναλώσῃΞς) ts
τὴν τοῦ κλήρου κατεργασίαν, ἡμεῖν ἐνλόγησον ἐπὶ λόγου,
“put down to our account everything you expend on the
cultivation of the holding ” (Edd.), and in P Grenf II. 67*8
(A.D. 237) (= Selections, p. 109) ἐντεῦθε[ν] δὲ ἐσχή(κασι)
ὑπὲρ ἀραβῶνος [τῇ τ]ιμῇ ἐλλογουμέν[ο]υ σίο]ι (δραχμὰς) [.]
β, ‘‘earnest money to be reckoned in the PLIcejpas, claws
Strass I. 3219 (A.D. 261) καὶ δότω λόγον, τί αὐτῷ ὀφείλ[ ται
καὶ ποῦ παρέσχεν, ἵνα οὕτως αὐτῷ ἐνλογηθῇ, and so P Flor
II. 134 * *29 (Α.Ὁ. 261), PSI I. 9217 (Π1114.}.). The more
metaphorical usage of Rom 5° may be paralleled from an
interesting rescript of the Emperor Hadrian in which he
authorizes the announcement of certain privileges to his
soldiers: BGU I. 140% (A.D. 119) οὐχ ἕνεκα τοῦ δοκεῖν pe
αὐτοῖς ἐνλογεῖν, ‘‘not however that I may appear to be
making a reckoning against them.” The form ἐνελογήθ(ησαν)
is found sefties in BGU IV. 1028 (ii/a.D.).
On the mixing of —d and —éa, see s.v. ἐλεέω ad fin.
The verb is = ἐν λόγῳ τίθημι, according to the common
use of λόγος, “accounts.” There is no connexion with
ἔλλογος, “rational,” which is derived from ἐν λόγῳ in the
other sense.
ἐλπίζω.
In ἃ soldier’s letter to his father the writer announces—
ἐλπίζω ταχὺ προκόσαι (/. προκόψαι) τῶν θε[ῶ]ν θελόντων,
ΚΤ hope to be quickly promoted, if the gods will’’ (BGU
II. 42317 (ii/A.D.) = Selections, p. 91). Nero is described as
ὃ δὲ τῆς οἰκουμένης καὶ προσδοκηθεὶς καὶ ἐλπισθείς in P Oxy
VII. 10218 (A.D. 54): cf. Sy 3645 (A.D. 37) ἐπεὶ ἡ κατ᾽
εὐχὴν πᾶσιν ἀνθρώποις ἐλπισθεῖσα Γαΐου Καίσαρος Teppa-
νικοῦ Σεβαστοῦ ἡγεμονία κατήνγελται, οὐδὲν δὲ μέτρον χαρᾶς
εὕρηκ(ε)ν ὁ κόσμος κτλ. When in P Ryl II. 2435 (ii/A.D.)
two women write to their steward ἐλπίζοντες σὺν θεῷ τὸ
πεδείον σπαρῆναι, the use of θεός alone does not, as the
editors note, imply that the writer was a Christian (cf. Archiv
i. p. 436), but P Iand 11? (iii/A.p.) ἐλπίδω yap εἰς θεὸν ὅτι
παρακληθῆναι [βούλεται ὁ κύριός] pov ὁ ᾿Ε[πίμα]χος seems
to point to Christian (or Jewish) authorship, cf. 1 Pet 3°
and see the editor’s note. See also PSI IV. 301° (v/A.D.)
ἐλπίζωμεν (/. —opev) yap els τὸν θεὸν τὸν παντοκράτορα.
MGr ἐλπίζω, ἐρπίζω.
ἐλπίς.
BGU II. 4865 (}Α.}.) ὅτε καὶ οἱ νέοι καρ[ποὶ τὰς βελ-
τίσ]τας παρέχουσιν ἡμεῖν ἐλπίδας. P Oxy VII. 1070!”
᾿Ελύμας
(iii/A.D.) a pompous letter from a man to his wife in which
he beseeches Serapis τῶν χρηστῶν ἐλπίδων τῶν ἐν avOpa-
ποισι νεσνομισμένων (/. νενομ.--Ἰ, ‘for the good hopes that
are held by mankind.”’ .Sy/? 529% (i/B.c.) καὶ ἐφοδεύοντες
διεφύλαξαν τὴν πόλιν ἕω]ς τοῦ ἀποκατασταθῆνα[ι] τὸν
δῆμον εἰς βελτίονας ἐλ[π]ίδας. For a disk with the inser.
ἔχω ἐλπίδας καλάς, see 7275 xxxiii, p. 84 ff., BCH xxxviii.
(1914), p- 94 ff. Christian uses of the word are P Oxy VI.
939° (iv/A.D.) (= Selections, p. 128) an affectionate letter
regarding a sick mistress—év yap αὐτῇ πάντες τὰς ἐλπίδας
[ἔχομεν, and 76. VII. 1059} (v/a.D.) a prayer commencing
Ky(pte) θ(ε)έ μου kal ὑ ἐρπίς (/. ἡ ἐλπίς) pov. The word
is a proper name in BGU ILI. 632: (ii/a.p.) (= ZAZ, p. 174)
᾿Ελπὶς kal Φορτου[νᾶτα (cf. 1 Cor 1617), and in Sy// 8651°
of a slave, see also Cagvat 1V. 88915, 10692, 10717: cf. Ac
23° περὶ ἐλπίδος καὶ ἀναστάσεως νεκρῶν κρίνομαι, where
take (Zarlier Epp. of St. Paul, p. 16) translates ‘‘ for
‘Hope’ and a resurrection of the dead am I being judged.”
For the aspirated form ἐφ᾽ ἑλπίδι which WH read in Rom
820 cf. Proleg. p. 44, and see s.v. ἀπελπίζω. In Lat. inscrr.
we find Helpis, Helpidius. MGr ἐλπίδα, ἐρπίδα, ὀρπί(δ)α.
> tA
Eldpas.
For this proper name (Ac 138) which cannot be regarded
as an interpretation of Bar-Jesus, Blass (Comm. ad /.) pro-
poses to read “Eroupas, “‘Son of the Ready,’ in accordance
with D*. But Burkitt (77S iv. p. 127 ff.) has pointed out
that ‘‘no variation in spelling can make Bar-jesus mean
‘ready ’,’’ and ingeniously conjectures that the reading
should be ὁ λοιμός, “the pestilent fellow,” Bar-Jesus being
then popularly interpreted as Bar Veshu’ (YYW 73).
ἐλωΐ.
A Christian amulet of y/vi A.p., P Oxy VIII.
taining magical, Jewish, and Christian elements, invokes
the help of Qpwp wp ἐλωεί, ἀδωναεί, lad σαβαώθ, Μιχαήλ,
*Terot Χριστέ.
1152, con-
ἐμαυτοῦ.
P Petr I. 1219 (111}8.6.) τῆι ἐμαυτοῦ γυναικί, ὁ. IIT. 14
(iii/B.c.) τῶν ἐμαυτοῦ ὑπαρχόνίτων κύ]ριον εἶναι, ““τὸ be
master of my property,” P Oxy II. 281% (a.p. 20-50)
ἀνέγκλητον ἐματὴν ἐν ἁπᾶσει παρειχόμην, ‘conducted my-
self blamelessly in all respects " (Edd.), 26. VI. 9377 (iii/aA.D.)
éav . . ἔλθω els THY πατρίδα μου ἐκδικήσω ἐμαυτόν, BGU
II. 846" (ii/A.p.) (= Selections, p. 94) οἶδα τί [ποτ᾿]
αἰμαυτῷ παρέσχημαι, “ I know what I have brought upon
myself,’ and the Christian letter P Oxy VI. 939%4 (iv/a.D.)
(= Selections, p. 129) οὐκ ὧν ἐν ἐμαυτῷ, “not being master
of myself ’’ (cf. the classical ἐν ἐμαυτοῦ). For a weakened
sense cf. P Ryl II. 7734 (a.p. 192) πειθόμενος τῇ ἐμαυτοῦ
πατρίδι, ‘obedient to my native city,” 7. 98(a)!® (A.D.
154-5) ἕξω δὲ σὺν ἐμαυτῷ ἐργάτας δύο, 7. 117° (A.D. 269)
συνε[σ]τῶ[τός μοι τ]οῦ ἐμαυτῆς ἀνδρός, ‘with the concur-
rence of my husband.”’
ἐμβαίνω.
P Petr IIT. 26° ἐϊὰν ἐμβῆι Bots . . . εἰς ἀλλότριον κλῆρον,
“ifan ox trespass on another man’s allotment’’ (Edd.), P
Oxy 11. 259% (A.D. 23) εἰ δὲ [μ]ὴ ἐμβέβηκίεν)---οἡ a ship,
205
᾽ /
εμβατεύω
BGU II. 665-1? (i/a.D.) διὸ παρακαλῶ σε, πάτερ, τὸ pee
πρῶτον ἐμβῆναι σὺν αὐτῇ τὰ περὶ ἔσχατα τοῦ M[e]xelp,
and P Ryl I. 2819 (iv/a.p.) ἐν πολλοῖς [ἐϊμβήσεται, ‘‘ will
engage upon many things# (Ed.). See also Sy// 895%
ἐτελεύτησα ἐμβὰς (e)is ἔτη πέντε. It may be noted that in
LExpT xxvi. p. 248 ff. Rendel Harris quotes Syriac evidence
to show that ἐμβάντα καθῆσθαι in Mk 4! is an ‘‘ Aramaism”’
for ‘to go aboard.”’
ἐμβάλλω.
With the solitary occurrence of this verb in the NT, Lk
125 ἐμβαλεῖν εἰς τὴν γέενναν, may be compared P Par 478
(c. B.C. 153) (= Sedecttons, p. 22) ἐνβέβληκαν (sc. οἱ θεοὶ)
ὑμᾶς els ὕλην μεγάλην, where apparently ὕλην must be
understood metaphorically like Dante’s ‘selva
and the Christian letter P Oxy VI. 939! (iv/a.p.) (= Se/ec-
tions, p. 129) és τηλικαύτην σε [ἀγωνία]ν ἄκων ἐνέβαλον,
“unwittingly I cast you into such distress.’’ For a similar
literal usage cf. Michel 2477 (ome ii/B.c.) ἐνέβαλον εἰς τὸ
κιβώτιον, ‘cast into the chest.’’ The verb is common with
πληγάς, e.g. P Magd 38° (B.c. 221) πληγάς τέ μοι ἐνέβαλον,
P Tebt I. 39279 (B.c. 114), etc. In P Tebt I. 377 (B.c. 73)
περὶ ὧν ἐὰν ὀμόσωσι ἔργων ἐμβεβλῆσθαι els τὴν γῆν, the
editors render ‘‘concerning the works which they swear
have been imposed upon their land’’: cf. P Hib I. 615
(c. B.C. 265) τὴν τιμὴν τοῦ σπέρμα[το]ς οὗ ἔφη ἐμβεβλη-
κέν[α]ι εἰς τὸν ΤΤρωταγόρου κ[λ]ῆρον. Another usage of the
verb and the corresponding subst. (ἐμβολή), which has come
to be almost technical, is in connexion with the ‘‘lading” of
a ship, e.g. P Hib I. 549° (c. B.c. 245) ἐμβαλοῦ δὲ αὐτὰ καὶ
φυλακίτας, “‘put them (i.e. various provisions) on board
with the guards,’’ P Oxy X. 1292% (c. A.D. 30) εὖ [π]οήσεις
ἐμβαλόμενός por κενώματα διακ[ό]σια, “please put on board
for me two hundred empty jars,” P Giss I. 69" (a.p. 118-9)
ἵν[α δι]ὰ σπ[ο]υδῆς ἐμβαλόμενος πᾶσαν τὴν [κρειθὴν ταἸχέως
εἰς Καινὴν παρακομίσῃ, and P Oxy I. 62" (iii/a.p.) a letter
of a centurion with reference to the embarkation of corn—
ἵνα μὴ ἐκ τῆς σῆς ἀμελείας ἐνέδρα περὶ τὴν ἐμβολὴν γένηται,
‘in order that there may be no fraud in the lading through
any neglect of yours,” where the editors note that ἐμβολή
‘© was the technical term for the annual contribution of corn
supplied to Rome and afterwards to Constantinople ’’ (cf.
Wilcken Os¢r i. p. 364f.). See for other exx. of the verb
συ. Bikos and 4rchiv v. p. 50 n.*, and for ἔμβλημα appa-
rently = ‘‘embankment ” or ‘‘dam” see P Tebt II. 378?°
note and P Ryl II. 133! note.
oscura,’”’
ἐμβατεύω.
For ἐ. = ‘‘ take possession of,” as in Josh 19° ἐπορεύθη-
σαν ἐμβατεῦσαι τὴν γῆν, cf. a will of iii/B.c., P Eleph 214,
where in the event of their parents leaving debts, right is
reserved to the sons not to the inheritance—
ἐξέστω τοῖς υἱοῖς μὴ ἐμβατεύειν, ἐὰμ μὴ βούλωνται. See also
BGU IV. 116784 (n.c. 12) ἐξέστω... ἐμβαδεύειν εἰς τὰς
τρεῖς [apov(pas), P Oxy VIII. 11187 (i/ii A.D.) 8rJos...
γεινώσκωσι ἐμβαδεύσον[τά pe εἰς τὰ ὑπ[ο]τεθειμένα, ** that
they may know that I shall enter on the mortgaged property ”
(Ed.), BGU 1. rorl@ (a.p. 114-5) μὴ ἐξεῖναι δὲ pol λυτρῶσαι
μηδὲ ἐνβαδεύειν αν. νυν... p. The verb and the
corresponding noun ἐμβαδεία are also used technically of a
-ς
enter on”
ἐμβιβάζω
creditor’s entry into possession of property, e.g. P Lond
1164(a)%1! (A.D. 212) (= III. p. 159) τὰ ἕξης νόμιμα πάντα
ἐτελείωσεν pexpl euBadelas . . . . ἀνακομιδῆς τοῦ ἐμβατευ-
θέντος τρίτου μέρους : see also Modica Jxtroduzione, p. 286.
The idea of forcible entry (1 Macc 1255 a/.) is well brought
out in P Par 141} (ii/B.c.) of ἐγκαλούμενοι δ᾽ ἐμβατεύσαντες
els τὴν σημαινομένην οἰκίαν καὶ περιοικοδομήσαντες ἑαυτοῖς
οἰκητήρια ἐνοικοῦσιν βιαίως, P Lond 4011" (Β.Ο. 116-111)
(=ILI. p. 14) βιαιότερον ἐμβατ[εὐ]σ[α]ς εἰς τὸ δηϊλούμενο]ν
ἔδαφος τοῦ ἀμπελ[ῶ]νος. More significant however than
any of the above citations for the meaning of the verb in its
only occurrence in the NT (Col 218) is its use in the mystery
religions to denote the climax of initiation, when the mystés
““sets foot on” the entrance to the new life which he is now
to share with the god. The point has been fully examined
by Ramsay Teaching of Paul, p. 287 ff., where reference is
made to inserr. from Klaros, according to which the in-
quirer, after being initiated, ἐνεβάτευσεν, ‘set foot on—,”
and performed the entire series of rites. From this, accord-
ing to Ramsay, it would appear that in Col /.c. ἐμβατεύων
is to be taken as a quoted word, containing a sarcastic refer-
ence to the man of the mysteries with his false worship and
fleshly mind. ‘‘ Let no one cozen you of the prize of your
life-race, finding satisfaction in self-humiliation and worship-
ping of angels, ‘taking his stand on’ what he has seen (in
the Mysteries), vainly puffed up by his unspiritual mind, and
not keeping firm hold on [Christ] the Head.” It will be
further noted that this interpretation has the advantage of
rendering unnecessary the conjectural emendations of the
text proposed by Bishop Lightfoot and Dr. C. Taylor: see
also Field Wofes, p. 197f. On the form of the word in
which 8 and 7 are freely interchanged, see Mayser Gr. p. 176,
and for the technical use of τὸ ἐμβαδικόν as ‘the tax paid
by tenants to the owners of the land’’ see Wilcken Osér i.
Ῥ. 190f. See also Moulton Gy. ii. ὃ 118(4).
ἐμβιβάζω.
P Flor I. 5617 (A.p. 234) ἐμβιβάσαι pe εἰς τὰ [κ]αταγρα-
(φέντα) : cf. 7. 55° (A.D. 88-96), PSI IV. 28215 (a.p. 183).
See also Sy// 2664 (B.c. 200-199) ἐθελοντὴς [ν]αύτας
δώδεκα ἐνεβίβασεν. For ἐκβιβάζω cf. P Oxy NIT. 148336
ii/iii - ἐγβιβάσῃς τὰ [πρ]ὸς σὲ ζητούμενα,
“unless you discharge the claims made against you” (Edd.),
and see A/ichel 883%° (beginning ii/B.c.), where in a list of
victors at the Panathenaea mention is made of a chariot-
driver—qvloxos ἐγβιβάζων. MGr μπάζω, “bring in.”
ἐμβλέπω.
P Lond 42?! (B.c. 168) (=I. p. 30, Selections, p. 10)
μηδ᾽ ἐνβεβλοφέναι (for form, see s.v. βλέπω) εἰς τὴν ἡμε-
τέραν περί - στασιν --, “nor spared a look for our helpless
state.” The figurative meaning, as in Mt 628, is seen in
P Tor J. εἶπον (pc. 117) διὸ ἀξιῶ ἐμβλέψαντα εἰς τὴν
γεγενημένην μοι καταφθορὰν ὑπὸ ἀσεβῶν ἀνθρώπων κτλ.,
“mente reputans damnum” etc., P Tebt I. 2815 (6. 8.6.
114) ἀξιοῦμεν ἐμβλέψαντα els τὰ ὑποδεδειγμένα, “we beg
you to look into the matters indicated” (Edd.).
ἐμβριμάομαι.
We can produce no fresh evidence to throw light on the
meaning of this difficult verb in the NT, but the LXX
206
᾽ ,
ἐμὸς
usage (Dan 11%, cf. Ps 712 4g, Isai 1713 Sm) is in favour of
the meaning ‘‘am angry,” ‘‘express violent displeasure,”
perhaps with the added idea of ‘‘within oneself.” See
Allen on Mk 148, and Souter Zex. σοῦ.
ἐμέω.
Syll 803328 (iii/B.c.) μετὰ δὲ τοῦτο φιάλαν οἱ Sd[pev
φάρμακον ἔχουσαν] καὶ κέλεσθαι ἐκπιεῖν, ἔπειτα ἐμεῖν κέλε-
σίθαι: αὐτὰ δὲ ἐμέσαι, πᾶν] δὲ ἐμπλῆσαι τὸ λώπιον τὸ
αὑτᾶς. Cf. Cic. “121. xili. 52. 1 ἐμετικὴν agebat.
ἐμμαίνομαι.
For this NT ἅπ. εἰρ. (Ac 2611) we may cite the adj. in
Menandrea p. 53°°° ὥσπερ ἐμμανὴς éereomec[oy, ‘rushing
in like a madman.”
ἐμμένω.
For the legal formula ἐμμένω with or without ἐν followed
by the dat. of a participle, of which apparently we have a
reminiscence in Gal 3°, cf. P Tor II. 881 (ii/B.c.) ἐμμένειν
δὲ ἀμφοτέρους ἐν τοῖς πρὸς ἑαυτοὺς διωμολογημένοις, P Oxy
I. 3815 (Α.Ὁ. 49-50) (= Selections, p. 53) τοῦ δὲ Σύρου μὴ
βουλομένου ἐνμεῖναι τοῖς κεκριμένοις, ‘*Syrus, however,
refuses to comply with the judgment,” BGU II. 6008
(ii/iii A.D.) évpévw πᾶσι tats προγεγραμέν[α]ις [ἐν]τολαῖς,
and, as showing its persistence, the late P Flor I. 937°
(a deed of divorce—A.b. 569) ἄκοντα ἐμμεῖναι πᾶσι τοῖς
προγεγραμμένοις. The dat., as in Ac 1435, is found also
in Sy// 8797 (end of iii/B.c.) ἐπεύχεσθαι τοῖς ἐμμένουσιν
καὶ ταῖς πειθομέναις τῶιδε τῶι νόμωι εὖ εἶναι, and in
the much later P Oxy J. 138%° (a.p. 610-1) τούτοις
ἐμμένειν, ταῦτα διαφυλάττειν, ‘abide by these conditions
and observe them.” See also P Tebt II. 38227 (B.c. 30—
A.D. 1) ὀμνύο Καίσαραν θεοῦ υἱὸν Αὐτοκράτορα εἶ μὴν
ἐμμενεῖν καὶ ποιήσειν πάντα KTA., ‘will truly abide by and
perform all etc.,” P Oxy III. 49428 (a.p. 156) τὸν] δὲ
παραβησόμενον ἐκτίνειν τῷ ἐμμένοντι τό τε βλάβος καὶ
ἐπίτειμον ἀργυρίον τάλαντα δύο, ‘“‘and that he who shall
transgress [the terms of a will] shall forfeit to the party
abiding by it the damages and a fine of two talents of silver,”
and so P Flor I. 512% (A.p. 138-61). Cf. Deissmann AS,
Ρ- 248f., Berger Strafklauseln, p. 3.
ἐμμέσῳ.
For this form read, instead of ἐν μέσῳ, by AC in Rev 13%,
2}, etc., see P Petr I. 23%? (iii/B.c.) χῶμα καινὸν ἐμμέσωι
τοῦ ἃ εἰς t vavBla χξηέ (6681). See further Robertson
Gr. p. 1210 for the NT usage.
ἐμός.
Commenting on P Petr I. 121° cited s.v. ἐμαυτοῦ ad zniz.,
Mahafty draws attention tothe substitution of cases of
ἐμαυτοῦ for ἐμός in the Ptolemaic papyri. The only ex-
ception he notes is P Petr I. 1415 (B.c. 237) (=TIII. p. 12)
τ]ῆι €pAlt γ]υναικί, A later example (A.D. 192) is found on
an ostracon published in ZAZ, p. 186 δὸς TH ἐμῆ παιδίσκη,
where Deissmann remarks that ἐμῆ is unemphatic, as, for
example, in Rom 1o!: cf. also P Oxy VIII. 115935 (late
ili/A.D.) περὶ δὲ καὶ τῶν ἐμῶν συνέργων, ‘with regard to
* PSI IIT. 2235 (a.p. 580) ὁλόγραφον χειρὶ ἐμῇ
my tools.’
ἐμπαιγμός
shows us the Pauline phrase (1 Cor 16% a/.). In 7. 2135
(ii/A D.) we have ἐμὰ yap ἐστιν, while the masculine = ‘‘ the
members of my family” is found in P Par 70! (Ptol.) τὸ
σύμβολον τῶν ἐμῶν, P Oxy I. 1157 (ii/A.D.) πάντες οἱ ἐμοί :
cf. Preisigke 1768 (Thebes) τῇδ προ -- σ᾿: κύγηϊμα] τῶν
[ἐϊμ[ῶν] πάντων. The use of ἐμός is very characteristic of
the Johannine writings (cf. Proleg. p. 40 π. 3), and Thumb
(7.1.2, 1903, p. 421) regards this as a sign of their con-
nexion with Asia Minor, in view of the fact that ἐμός
survives in modern Pontic—Cappadocian Greek, as against
pov elsewhere: but see Pro/eg. p. 211.
ἐμπαιγμός.
We are unable to cite from our sources any instance of
this word (Heb 11°8) which Grimm pronounces to be ‘‘un-
known to prof. auth.”, but a related form συμπαιγμός =
“collusion” is found in P Tor I. 1415 (B.c. 117-6) ayvo-
otvtay τῶν ἀντιδίκων, εἴ τινα συνπαιγμὸν ποιεῖται τῆι
«Λοβαίτι μόνηι, ““παᾶπὶ adversarii haud liquido compertum
habent, utrum colluserit cum una Lobaite” (Ed.).
ἐμσπαίζω
is used = "" delude,” as in Mt 215 (cf. Jer τοἶδ), in Anh.
Pal. x. 56. 2 τοῖς ἐμπαιζομένοις ἄνδρασι ταῦτα λέγω. Cf.
Vett. Valens p. 101" ἐμπαιζομένων ἀνθρώπων.
ἐμπί(ιἡπλημι.
PST ΙΝ. 413*° (iii/B.c.) ταρίχου τὸ σταμνίον σύνταξ[ο]ν
ἡμῖν ἐμπλῆσαι. «γ]1 803% (iii/B.c.) ὥστε ἕπτα καὶ ἑξ[ἠ]κον-
τα λεκάνας ἐνέπλησε πύους, 137 πᾶν δὲ ἐμπλῆσαι τὸ λώπιον
τὸ αὑτᾶς. See also Katbe/ 24τ19 (ii/i B.c.)—
ἐρημωθεῖσα δὲ τέκνων
γηραιομβιοτᾶς τέρμα ἐνέπλησε κακ[ῶ]ν.
ἐμσί(μηπρημι, ἐμπρήθω.
P Tebt I. 61 (ό)589 (B.c. 118-7) ἐμπρήσαντο πυ[ρ]οῦ
γενήματα, ‘burned the stores of wheat,” BGU II. 6514
(A.D. 192) ἐνεπρήσθη μοι ἅλων, 2). III. gog!® (a.p. 359)
ἐνέπρησαν αὐτὴν (sc. οἰκίαν) ἐκ θεματίου (‘‘on purpose”),
and 76. IV. 104718 (time of Hadrian) ἀ]πὸ συνοικιῶν
ἐμπε[πρ]ησμένων. See also OG/S 811: (iv/B.c.) τὰν δὲ
πόλιν καὶ ta ἴρ[α] ... ἐνέπρησε, Sy// 350!% (B.C. 31)
ὑπέδ(εγιξαν δέ μοι Kal περὶ τῶν ἐπαύλεων τῶν
ἐμπεπρησμένων.
ἐμπίπτω.
P Lille 1. 168 (111,8.6.) εἰς τὸν “E. λόγον ἐμπεσεῖν, ‘to
be paid into the account of H.”: cf. P Tebt I. 179 (B.c. 114)
ὅπως μὴ ἐπικατασχὼν αὐτὸν cis δαπάνας ἐμπέσῃς οὐκ
ὀλίας, “‘so that you may not detain him and thus incur no
little expense” (Edd.). In 2. 392° (B.c. 114) the verb is
construed with the dat.—ép]mecdvros pov τῶι Σισόϊτι,
“*T fell in with Sisois,” and in P Ryl 11. 689 (B.c. 89) it has
the stronger sense of ‘‘ attack " ἐμπεσοῦσα ἐξ ἀντιλο[γ]ίας
ἔϊπληξέν] με ταῖς αὐτῆς χερσὶν [πλη]γαῖς πλεί[στα]ις,
“attacking me in consequence of a dispute gave me many
blows with her hands” (Edd.). Cf. P Oxy 11. 24326 (A.b. 79)
σὺν τ[ο]ῖς ἐμπεσουμένοις εἰς τούτοις (/. τούτους) [φ]ορτίοις
πᾶσι, “together with all fixtures which may be included in
them” (Edd.), and similarly 74. IIT. 49421 (A.p. 156) καὶ
καταχρᾶσθαι εἰς τὸ ἴδιον x . [.] . ς τοῖς ἐμπεσουμένοις
207
> ,
ἐμπορευομαι
ἤτοι ἐκ πράσεως καὶ ἐξ ὑποθήκης ἀργυρίοις, “to use for her
personal requirements the money accruing from the sale or
mortgage’’ (Edd.). With the use in Heb 10%! we may now
compare Ey. Petr. 10 μὴ ἐμπεσεῖν εἰς χεῖρας τοῦ λαοῦ τῶν
᾿Ιουδαίων.
ἐμπλέκω
is used of a hostile attack in P Tebt I. 3917 (B.C. 114)
καὶ ἐπελθὼν οὕτως ὁ mpoyeypappévos καὶ ἡ τού[το]υ γυνὴ
Tavoipis ἐμπλεκέντες μοι καὶ δόντες πληγὰς πλείους,
“ε thereupon the aforesaid and his wife T. closed with me and
gave me many blows.” Vett. Val. p. 1184 προσέτι δὲ καὶ
εἰς δουλικὰ πρόσωπα Kal παῖδας ἐμπλέκονται, de re Vererea.
With 2 Tim 2‘ cf. Epict. iii. 22. 69 μή ποτ᾽ ἀπερίσπαστον
εἶναι Set τὸν Kuvikoy . . . οὐ προσδεδεμένον καθήκουσιν
ἰδιωτικοῖς οὐδ᾽ ἐμπεπλεγμένον σχέσεσιν, ds παραβαίνων
κτλ. ; (see Sharp £fzct. p. 72), Polyb. xxv. 9. 3
“Ἑλληνικοῖς πράγμασιν ἐμπλεκόμενος. The compound
παρεμπλέκω occurs in P Tor I. rviii 28 (p.c. 117) τὸν δὲ
“Epplay παρεμπλέκοντα τὰ μηδαμῶς ἀνήκοντα πρὸς τὴν
ἐνεστῶσαν κρίσιν, ‘‘Ilermias vero interserens ea, quae
τοῖς
nullo medo cum praesenti causa cohaerent” (Ed.), and for
ἐκπλέκω see P Tebt 11. 31529 (ii/A.p.) πρὶν yap [αἸύτὸ[ν]
πίρό]ς σε ἐλθῖν ἐγὼ αὐτὸν ποι[ήἠσω ἐκπλέξαι oe, ‘‘for 1
will make him let you through before he comes to you”
(Edd.), with reference to an official scrutiny of certain
temple books, and P Oxy XII. 1490° (late iii/A.p.) εἰ οὖν
πάλιν δύνῃ ἐκπλέξαι παρὰ σεαυτῷ, τύχῃ TH ἀγαθῇ, “‘if
then you can again get him off by yourself (?), good luck to
you” (Edd.).
ἐμπλοκή
in the sense of ‘‘struggle,’
12455 (i/A.D.) Kal ἐν τῇ ἐνπλοκῇ ἀπολέσσθαι (/. -ér Bat)
αὐτῆς ἐνώδιον χρυσοῦν, ‘in the struggle she lost a golden
ear-ring ’’ (Edd.): cf. 76. 150! (A.D. 40) kal ἐν τῇ ἐμπλοκῇ
ἀπώλοντό po(v) apy(vpfov) fp. With the use in 1 Pet 33 cf.
Syll 6537" (B.C. 91) μὴ ἐχέτω δὲ μηδεμία χρυσία... μηδὲ
τὰς τρίχας ἀνπεπλεγμένας, τοσιυϊιῖίοης regarding the ἱεραί
in the celebration of the mysteries of Demeter and Kore:
cf. 76. 9391°. For the szmplex πλοκή cf. P Giss I. 477
(time of Hadrian) where a θῶραξ is described as τ]ὴην
πλοκὴν Aertétatos. In P Ryl II. 1541 (A.D. 66)
ἀποπλοκή is used of the ““ separation” of divorce, as the
verb occurs elsewhere, and the editors note γενόμενος καὶ
ἀποπεπλεγμένος as a euphemism for death in BGU I. ταδί: 1
(ii/A.D.).
᾽
“scuffle,” occurs P Ryl II.
ἐμπνέω.
ἐς δ᾽ ὅσον ἐνπνείει βίοτόν τε ἐπὶ ἦμαρ ἐρύκει
δύσμορος ἀντλήσει πένθος ἀεξίβιον.
ἐμπορεύομαι.
For ἐ. of travelling on business, as in Jas 415, see the
question addressed to the oracle of Zeus at Dodona, Sy// 800
(iii/B.c. 2) ἢ τυγχάνοιμί κα ἐμπορευόμενος κτλ. The verb
has nothing to do with πορεύομαι : its meaning is entirely
determined by ἔμπορος (see below), but, had there been no
πορεύομαι, the verb would more probably have been
ἐμπορέω, cf. Moulton G*. 11. ὃ 118(@).
ἐμπορία.
For this NT ἅπ. εἰρ. (Mt 22°) see P Giss I. οὗ ἀποστάντ[ο]ς
els ᾿Οᾶσιν évroplas χάριν, ‘‘for the sake of business.” In
P Oxy I. 76! (a.p. 179) the words κατά τινα ἐμπορίαν
have been erased in the original. Cf. also Sy// 118* (mid.
iv/B.c.) ἐπιδημῶσιν κατ᾽ ἐμπορίαν ᾿Αθήνησι, OG/S 6291%4
(A.D. 137) ὅσα εἰς ἐμπορείαν φέρεται. Aristeas 114
ἐργάσιμος γὰρ καὶ πρὸς τὴν ἐμπορίαν ἐστὶν ἣ χώρα
κατεσκευασμένη.
ἐμπόριον.
P Petr 11. 451: (B.c. 246) τὰς τιμὰς ἐν τῶι ἐμπορίωι,
P Tebt I. 585. (8.6. 118) περ]ήὶ τῶν εἰσαγόντων] διὰ τοῦ
ξενικοῦ ἐμπορίου, ‘in the case of persons importing goods
through the foreign mart” (Edd.), 74. 635 (B.c. 140-39)
ἱεροδούλων ἀπὸ ἐμπορίων καὶ ἐργασιῶν καὶ μισθῶν τασσο-
μένων, ‘“‘sacred slaves from trades and manufactures and
salaries” (Edd.). In Sy// 9324 (beginning of iii/A.D.) τὰ
ὄντα ἐνπόρια is used simply of inhabited places: see
Dittenberger’s note. On the form of the word, cf. Mayser
Gr. p. 93.
ἔμπορος.
In BGU III. tor (ii/B.c.) we have a letter addressed to
Antaeus παρὰ Μαρρέου[ς τ]οῦ Iler[o]oe(pios ἐμπόρου, and
in 7d, IV. 1061! (B.c. 14) an attack is made ληστρικῶι
τρόπωι ἐπί τινα ἔμπορον τῶν ἐκ Tod ᾿Οξυρυγχίτου. P Oxy
I. 361-9 (ii/ili A.D.) provides that if the tax-farmer desires
that a ship be unloaded—!8™. ὃ ἔμπορος ἐκφορτιζέτ]ω, ‘the
merchant shall unload it,” but that if the ship’s ‘‘ manifest”’
be found correct—6 τελώνης τὴ]ν δαπάνην τῷ ἐμπόρ]ῳ τοῦ
ἐκφορτισμοῦ ἀποδ[ότ]ω, ‘the tax-farmer shall repay to the
merchant the cost of unloading.” Add Prezsigke 1070 τὸ
προσκύνημα “Hpaxdel[Sjov Mevepev.adttos ἐμπόρου παρὰ
τῷ θ[εἸῷ κυρί[ῳ Βησᾷ. For ἔμπορος in its primitive sense
of vzator Herwerden (Lex. s.v.) cites Bacchyl. xvii. 36
ἔμπορον οἷ᾽ ἀλάταν ἐπ᾽ ἀλλοδαμίαν, “like a wayfarer who
wanders forth toastrange folk” (Jebb) : cf. Caguat 1V. 14419
(Cyzicus, i/A.D.) τῶν ἀπὸ τῆς ᾿Ασίας... .]ν ἐνπόρων καὶ
ξένων τῶν ἐληλυθότων εἰς τὴν πανήγυριν. For the ‘‘ classic”
distinction between ἔμπορος and κάπηλος see Plato de Rep.
ii, 371D.
ἔμπροσθεν.
For ἐ. of place, as in all its NT occurrences, cf. P Tebt II.
316%. * (A.D. 99) οἰκοῦμεν δὲ ἐν τῷ ἔνπροσθις (/. ἔμπροσθε)
ναυάρχου, ““ννε live opposite the admiralty” (Edd.), P Giss
I. 9918 (1i/iii A.D.) τὰ γράμματα é]y στή[λαι]ν δυοῖν [ἔϊμπρο-
σθεν ἱδρυμέϊν7αιν τοῦ [ν]εώ, and the magical P Par 5741229
(ili/A.D.) (= Selectvons, p. 113) βάλε ἔμπροσθεν αὐτοῦ
κλῶνας ἐλαίας. The word is very common in the papyri
with reference to /7me, e.g. P Petr II. 8 (1)A-7 (6. B.C. 250)
ἐν τοῖς ἔνπροσθεν χρόνοις, 7). 13 (1) (B.C 258-3) καθὰ Kal
ἔνπροσθεν ἐγένετο, P Ryl II. 15778 (A.D. 135) τῶν ἔμπροσθεν
καὶ τῶν ἐπεσομένων χρόνων. Cf. Jiche/ 978% (B.c. 281-0)
ἔν τε τῶι ἔμπροσθε]ν χρόνωι. MGr ἐμπρός, (ἐμπροστά.
ἐμπτύω.
With ἐ. used in the NT in the sense of the Attic καταπτύω,
“*spit upon,” as in Mk 10%, cf. P Magd 247 (B.c. 218),
> / 9
ἐμπορία A
08 ἔμφοβος
where the words καὶ ἐνέπτυσεν εἰς τὸ πρόσωπον have been
inserted above the line: cf. Plut. A/or. 189A ἐνέπτυσεν ..
εἰς τὸ πρόσωπον, and Herodas v. 76 kal τίς οὐκ ἀπαντῶσα
ἔς μευ δικαίως τὸ πρόσωπον ἐμπτύοι ; and see Rutherford
NP p. 66. In Ev. Petr. 3 the verb is construed with the
dat.—évérrvov αὐτοῦ ταῖς ὄψεσι.
ἐμφανής.
The phrase ἐν τῷ ἐμφανεῖ is found in P Hib I. 93$ (c.
B.C. 250) where a man, acting as surety, undertakes to pro-
duce his friend ἐν] τῶι ἐμφανεῖ ἔξω ἱεροῦ κα[ὶ πάσης] σκέπης,
‘openly, outside of a temple or any other shelter,” and
similarly P Oxy IV. 785 (c. A.D. 1) and the other citations
in P Hamb I. p. 121 π΄. The quasi-legal use of the adj.
may be further illustrated from BGU IV. 1145*° (8.6. 5)
ἐὰν δὲ καὶ ἡ Διδύμη μὴ π[αρ]έχηται τὴν] Δύκαν καὶ
Διονύσιον τῷ ᾿Αχιλί(λεῖ) ἐνφανεῖς, εἶναι καὶ αὐ(τὴν) ἀγω-
ylun(v), P Oxy II. 260! (A.D. 59) ἔσασθα[ι ἐμ]φανῆ τῷ
Laparlwvo[s] ἀρχιδικαστοῦ [β]ήματι, ‘I will appear at the
court of the chief justice Sarapion,” and so 76. X. 1258°
(A.D. 45), P Gen I. 28% (A.D. 136) aZ In P Oxy VII.
1021? (A.D. 54) the deceased Emperor Claudius is described
as ἐνφανὴς θεός, ‘‘ god manifest” : see further s.v. ἐπιφανής.
For a Christian use see the fragment of a lost Gospel,
P Oxy IV. 6551®, where the disciples ask the Lord—éte
ἡμῖν ἐμφανὴς ἔσει kal πότε σε ὀψόμεθα ; and receive the
answer—étay ἐκδύσησθε καὶ μὴ αἰσχυνθῆτε.
The corr. subst. ἐμφανεία may be illustrated from P Grenf
II. 621° (A.p. 211) where Demetrius agrees to act as surety
μονῆς καὶ éudavlas, ‘‘ for the non-removal and appearance”
of Pasis: cf. P Oxy VIII. 11212% 25 (a.D. 295).
ἐμφανίζω.
The quasi-technical sense of this word = ‘*
report,”’ as in Ac 23}, 33 (cf. 2 Macc 37), may be illustrated
from P Magd 119% (B.C, 221) ἐθισμοῦ ὄντος, ἐάν τισιν τῶν
ναυκλήρων τοιοῦτό τι συμβῆι, ἐμφανίζειν τοῖς ἐπὶ τῶν
τόπων στρατηγοῖς, 7. 173 (B.C. 221) ἀποδόντος γάρ μου]
ἔντευξιν Διοφάνει τῶι στρατηγῶι, δι ἧς ἐνεφάνίισα κτλ.
7. 2611} (B.C. 217) ὡς δ[ι]ὰ τῆῇ[9] ἐντεύξεως ἐμφανίζομεν,
P Par 26'S (petition from the Serapeum Twins—B.c. 163-2)
(= Selections, p. 15) ὑμῖν, καθ᾽ ds ἐποεῖσθ᾽ ἐν Μέμφει παρ-
ουσίας, ἐνεφανίζομεν ὑπὲρ τούτων, ‘we laid information on
these matters before you, on the occasion of your visits to
Memphis,” PSI IV. 442° (iii/B.c.) ταῦτα δὲ ἐνεφάνισά σοι,
ὅπως ἂν μηθείς σε παρακρούηται. Cf. the use of ἐμφανισμός
in P Amh II. 3312 (¢. B.C. 157) ἀφ᾽ ὧν ἐπιδ[ε]δώκειμεν αὐτοῖς
ἐνφανισμῶν seal τινων ἀδικημάτω[ν] kal παραλογειῶν σίτου
τε καὶ χαλκοῦ, ‘* by written declarations previously handed
in to them of certain misdeeds and peculations of both corn
and money” (Edd.), and of ἐμφανιστής in P Tor I. 1 vil-22
(B.C. 117) ἐμφανιστοῦ kal κατηγόρου, where Peyron trans-
lates ἐ. by ‘‘delator,” and refers (p. 178) to Ac 241, 252 15,
See also Ey, Petr. 10 συνεσκέπτοντο οὖν ἀλλήλοις ἐκεῖνοι
ἀπελθεῖν kal ἐνφανίσαι ταῦτα τῷ Πειλάτῳ.
make an official
ὐοος
ἔσται σισμός (/. σεισμός), ὁ (ἥλιος) στήσεται, καὶ 4
una ἔνφωβος (/. ἔμφοβος) τος καὶ ἡ (1 at) πέτραι, καὶ
ἐμφυσάω
τὰ bpn . . . . ὑποπετρωθήσεται κτὰ. See also Vett. Val.
Ρ. 597 εἰς στασιώδεις καὶ ἐμφόβους, where however the
reading is doubtful. The verb is found BGU II. 61318 (time
of Anton. Pius) ἐμφοβοῦντες.
ἐμφυσάω.
The use of this word in Jn 20" ", the only place where it
occurs in the NT, though it is found eleven times in the
ἐνφυσήσας πνεῦμα ἀνθρώποις εἰς ζωήν. For a new literary
reference see the medical receipt to stop sneezing, P Oxy
VIII. 1088*8 (early i/A.D.) ἑλλεβόρου λευκοῦ προσφατώτερον
τρίψας ἐμφύσας (/. ἐμφύσα) els τοὺς μυκτῆρας, ‘pound
fresh some white hellebore and blow it into the nostrils”
(Ed.).
ἔμφυτος.
The meaning of ‘‘inborn,’’ ‘‘natural,’” which Hort
advocates for Jas 1°, as distinguished from ‘‘ implanted ”
from without, is supported by BGU II. 613'°(time of Anton.
Pius) κ]ατὰ τὴν ἔμφυτόν cov εὐμένειαν, ‘in accordance with
your natural kindness”: cf. P Oxy VI. 899!9(A.D. 200) διὰ τὴν
ἔμφυτόν σου εὐεργεσίαν, CP Herm I. 52 - 17 (iii/A.D.) κατὰ
τὴν ἔμφυτον αὐτοῦ πρὸς το[ὺς ὑπ͵]ηκόους φιλανθρωπίαν,
Cagnat ΤΥ. 1447 (Cyzicus, i/a.D.) τῆι δὲ ἐμφύτωι φιλανθρω-
πίᾳ πρός τε τοὺς ἐνχωρίους καὶ τοὺς ξένους ἐχρήσατο, Sy//
32615 (i/a.D.) τῶν δὲ Σκυθᾶν τὰν ἔμφυτον [αὐϊτοῖς ἀθεσίαν
ἐκφανῆ καταστασάντων. The late Ρ Hamb I. 235 (a.p.
569) ἀμπελικὸν χωρίον ἔμφυτον may be compared with
P Giss I. 567 (vi/A.pD.) χωρίον ἀμπελικὸν ζωόφ[υ]τίον,
where the editor (see Intr. p. 96 n.1) understands ζωόφυτον
as={édutov ‘‘pflanzenernahrend,” ‘‘fruchtbar.’’ For
the verb = “‘graft,’”” see Sy/7 531° (iii/a.p.) ἐὰν δὲ μὴ
eupute ine] τὰ φυτά, ἀποτεισάτω ἑκάστου δραχμήν : cf. “ἢ
συκᾶς [ἐμφυ]τί εύειν.
ἐν.
It is impossible in our limits to deal exhaustively with the
extended uses in late Greek of this ‘‘maid-of-all-work ”
among the prepositions. Most of these uses, so far as they
touch upon points of interpretation in the NT, are referred to
in Moulton’s Prolegomena (see Index s.v.), and the evidence
there adduced from the Kowwy may be supplemented from
the Dissertations by Kuhring and Rossberg (for full titles
see ‘‘ Abbreviations”). As however these Dissertations are
not readily accessible, it may be well with their aid to
illustrate the developments of ἐν here, as far as our space
permits.
We may begin with its encroachment in Hellenistic upon
the use of the simple cases. Thus P Par 63 *#i-3 (p.c, 165)
ἐνεσχημένους ἔν τισιν ἀγνοήμασιν may be compared with
the Pauline Gal 5! μὴ πάλιν ζυγῷ δουλείας ἐνέχεσθε, and in
1111} . πλέον τῆς
ὑποστάσεώς μου ἐν ὅλῃ ἀρούρῃ μιᾷ καὶ πρὸς κατ᾽ ἔτος,
‘registered more than my actual substance by one whole
aroura and more each year,” ἐν is added without materially
altering the sense. For this ‘‘ usurping” ἐν Kuhring (p. 12)
also quotes P Oxy III. 48717 (A.D. 156) τὰ ἐκκ (/. ἐκ) τῆς
xplas ἐν end ὀφλήματα ἀποδοῦναι, “‘officia mea efficere.”
In OG/S 567 (B.C. 237) ἐν τῶι ἐν Κανώπωι ἱερῶι, the pre-
Part III.
209 2y
positional phrase represents subj. gen., and in P Petr II.
2 (3)! (B.c. 260) (= 2d. III. 28 (c)!) εἰ ἔρρωσαι καὶ ἐν τοῖς
ἄϊλλοις ἀλύπως ἀπαλλάσσεις, it takes the place of the acc.
of respect, if the restoration is to be trusted. On ἐν used in
the LXX instead of an acc. after αἱρετίζω, εὐδοκῶ, etc., sce
Thackeray Οὐ. i. p. 47.
The question to the oracle P Fay 1373 (i/a.D.) (= Se/ec-
tious, p. 69) χρημάτισόν pot, ἢ μείνω. ἐν Βακχιάδι ;
*« Answer me, Shall I remain in Bacchias?” may serve to
illustrate the ordinary /oca/ use of ἐν, within the limits of some
space, while the closely related idea of proximity is seen in
P Tebt I. 60% (B.c. 118) παραδεί(σων) τῶν ἐν περιμέτρῳ τῆς
κώ(μης). Interesting confirmation of the RV rendering of
Lk 249 is afforded by P Oxy III. 5235 (ii/A.b.) where a
certain Antonius invites a friend to dine with him ἐν τοῖς
KnAav8((ov) Σαραπίω(νος), ‘in the house of Claudius
Serapion”’: cf. Rey L***‘ii.1 (jii/B.c.) ἐν tots ᾿Απολλωνίου
τοῦ διοικητοῦ, P Tebt I. 12° (B.c. 118) ἐν τοῖς “Apevvews,
“in A.’s office,” and 2b. 2727 (B.c. 113) ἐν τῶι “Opf[ov]
βασιλικοῦ γραμματέως.
For ἐν denoting condition, state, we may cite Polycrates’
letter to his father P Petr II. 11 (τὴ8 (iii/B.c.) ypade . . ἵνα
εἰδῶμεν ἐν οἷς el, and such passages as P Par 63178 (B.C. 164)
(=P Petr III. p. 34) ἕτερός τις ἐμ. βαρυ[τέϊραι κείμενος
ἐξουσίαι, ‘“any other persons in high office,” P Tebt I. 334
(B.C. 112) (= Selections, p. 30) ἐν μίζονι ἀξιώματι κα[ὶ] τιμῆι
κείμενος, of a Roman senator, 7d. 5%7 (B.c. 118) τὴν ἐν
ἀφέσει γῆν, 18 τὴν ἐν ἀρετῆι κειμένην βα(σιλικὴν) γῆν.
See also P Petr II. 39(¢)!® ἐὰν ἐν δυνατῶι ἧι. The preposi-
tion is used with the verb ἀνδραγαθέω to denote perseverance
in a certain course of action in BGU IV. 1205'* (B.c. 28)
ἀνδραγάθι (= -- εἰ) ἐν τῆι ἀριθμήστι] καὶ ἐν [τ]ῆι εἰσαγωγῆι,
and similarly 24, 12061.
P Tebt I. 58 (B.c. 111) shows ἐν = ‘Sin the number
οἵ" ἐν ols εἰσιν of διὰ τοῦ νομοῦ κω(μο)γρ(αμματεῖς) : cf.
P Par 63 (B.c. 164) (= P Petr III. p. 26) ἐν τοῖς ““συμ-
πᾶσιν ἀνθρώποις" καταριθμεῖσθαι κτλ., “in the expression
‘all men’ are included,” etc., and P Petr II. 4 (6)!® (8.6.
255-4) Swov γάρ ἐστιν ἐν ὄχλωι ἀτιμάζεσθαι, where the
meaning is ‘‘in the presence of’’—‘‘for it is a dreadful
thing to be insulted before a crowd.” JTrom this it is
a natural transition to a usage which helps with several
NT passages. Thus in P Tebt I. 5257 (B.c. 118) we have
τὰς δὲ πράξεις τῶν ἐν αὐτοῖς, where the editors translate
“but the executions in cases which come before the col-
lectors,’’ and in support of this rendering compare 74. 27°°
(B.C. 113) TO ἐν αὐτῶι ὀφειλόμενον πρὸς τὴν ἐπιγραφήν,
“the amount owing to the epigraphe in his department,”
7b. 72382 (B.C. 114-3) ἂς (sc. ἀρούρας) ἐν Mappet τοπο-
γραμματεῖ, 25. 120%" (B.c. 97 or 64): cf. τ Cor 6%, 14",
perhaps Jude 1. All are cases where παρά c. dat. might
equally have been expected in a classical writer: cf. the
variant reading in Mt 2125. A good parallel to Ac 17% is
afforded by γὼ 8508 (B.c. 173-2) κριθέντω ἐν ἄνδροις τρίοις
ods συνείλοντο.
Another abnormal use of ἐν = ‘‘amounting to,” as in Ac
714 (LXX), is seen in BGU III. 970" (ii/A.D.) mpoonvévka-
μὲν αὐτῷ προοῖκα ἐν δραχμαῖς ἐννακοσίαις ---αο passage
which also resembles, in its use with a numeral, the difficult
ἐν (67s) of Mk 45 (ΝῊ). [Cannot the εἰς there be ‘‘at all
rates up fo” thirty-fold?] Cf. also BGU IV. 10508 (marriage-
28
ἐν 210
contract—time of Augustus) ἱμάτια γυναικεῖα ἐν apyv(plov)
δραχμαῖς ἑκατόν, P Oxy IV. 7247 (A.D. 155) ἐξ ὧν ἔσχες
τὴν πρώτην δόσιν ἐν δραχμαῖς τεσσαράκοντα, 70. I. 565
(A.D. 211) δανειζομένη. .. ἀργύριον ἔντοκον ἐν δραχμαῖς
ἑξακισχειλίαις, and P Grenf II. 778 (iii/iv a.p.) (=Selections,
Pp. 120) το]ὺς μισθοὺς. . ὄντας ἐν δραχμαῖς τριακοσίαις
τεσσαράκοντα. Similar are P Oxy IV. 7084 (a.p. 188)
yopou . . ἐν (1vpod)(apraBats) ’B, BGU 1. 724 (a.p. 191)
ἐξέκοψαν πλεῖστον τόπον ἐν ἀρούραις πέντε: with which
may be compared Eph 2!° τὸν νόμον τῶν ἐντολῶν ἐν δόγμα-
σιν, “consisting in.” In P Lond 9215 (ii/iii a.p.) (ΞΞ 111.
P- 134) γεγονέναι ἐν ἀμπέλῳ = ‘to be planted with vines.”
A predicative use of ἐν is seen in P Hib I. 421° (B.c. 262)
δώσομεν Λευκίωι ἐν ὀφειλήματι, ‘asa debt,” P Petr I. 1215
(cf. II. p. 22) ὅσα δὲ ᾿Αξιοθέα προσενήνεγκται ἐμ φερνῆι,
“ἐᾷς dowry,” and P Tebt I. 120 135 (B.c. 97 or 64) ὧν ἔχωι
ἐν θέματι, ‘‘as a pledge.”
The zvstrumental use of ἐν, as in Lk 223, 1 Cor 4”, is
now rescued from the list of Hebraisms (cf. Deissmann BS,
p- 120) by ‘‘its use in an original Greek document, free
from all suspicion of Semitic influence,” P Tebt I. 16%
(B.C. 114) ἐν μαχαίρηι, “armed with a sword”; see the
editors’ note where the following additional passages are
cited, 73. 41° (c. B.c. 119) Mappelous . . σὺν ἄλλοις πλείοσι
ἐν μαχαίραις παρ[α]γινομένου, 4517 (B.C. 113), 4615 (B.C. 113),
RP Par 115 (816: 157): add Β Debt Γ 2815 (7: ΒΟ" 1153)
Λύκος σὺν ἄλλοις ἐν ὅπλοις. See also Pro/eg. pp. 11 f., 61,
and the Preface to the 3rd Edit. p. xvii. It should however
be noted that Kuhring (p. 43f.) thinks that ἐν in the above
passages is sufficiently explained as ἐν of accompanying cir-
cumstances. A good ex. of causal ἐν is afforded by P Par
2815 (c, B.C. 160) where the Twins describe themselves as
διαλυόμεναι ἐν τῷ λιμῷ as compared with 26. 271 διαλυόμεναι
τῷ λιμῷ, and 16. 26° ὑπὸ τῆς λιμοῦ διαλυόμεναι in similar
documents. On the other hand, Sy// 89111 (ii/A.p.) quoting
the LXX Deut 28% πατάξαι σε Κύριος ἐν ἀπορίᾳ drops the
preposition, and cf. C. and B. ii. p. 609, No. 500 (i/B.c.)
where φεισάμενον ἐν ἐπιδώσεσιν is followed by μὴ φεισά-
μένον ἀναλώμασιν. In xp 7 xxviii. p. 322f. Prof. H. A.
A. Kennedy has collected a number of instances of this use
of ἐν = ‘‘ because of,” ‘‘on account of,” from the LXX and
from the Pauline Epp., e.g. Ps 30 (31)11 ἠσθένησεν ἐν
πτωχίᾳ ἡ ἰσχύς pov, ‘my strength failed because of my
wretchedness,” Rom 13" ἐν ταῖς ἐπιθυμίαις τῶν καρδιῶν,
‘because of the lusts of their hearts,” and 1 Cor 7 ἡγίασται
yap 6 ἀνὴρ ὁ ἄπιστος ἐν τῇ γυναικί, ‘for the unbelieving
husband is sanctified on account of his wife.” See also
Schmid Afticismus, iv. p. 449.
We have seen already (s.v. eis) that eis and ἐν can be
transposed in late Greek, as when ἐν follows a verb of
motion in P Par 108(B.C. 145) ἀνακεχώρηκεν ἐν ᾿Αλεξανδρείᾳ :
cf. the late gloss at Jn 54, and for LXX instances see Thack-
eray Gr. i. p. 25. As paving the way for this usage we may
note such a passage as OGZS 9013 (Rosetta stone—B.C. 196)
τοὺς ἐν ταῖς φυλακαῖς amnypévous . .. ἀπέλυσε τῶν
ἐνκεκλ(η)μένων, where the motion implied by the verb is
accompanied by the thought of the rest following on that
motion—the men were ‘‘led off” to prison and remained
there until freed from the charges of which they had been
convicted. See further Hatzidakis Zz7/. p. 210 f., and note
that Thumb (Neue Jahrb. 1906, p. 253) commenting on
ἐναγκαλίζομαι
Heitmiiller’s proof (47 Mamen Jesu, Gottingen 1903) that
eis (τὸ) ὄνομα belonged, in various 2wances, to Greek mer-
cantile phraseology, while ἐν (τῷ) ὀνόματι was almost ex-
clusively Jewish, though not foreign to the genius of Greek,
observes that the promiscuity of εἰς and ἐν in Hellenistic
explains the survival of the more literary archaizing év by
the side of the common εἰς.
The ¢emporal use of ἐν to denote the period within which
anything is done is naturally very common, 6. g. Sy// 177°
(B.C. 303) ἐ[ν] ἔτεσιν τρίσιν, P Eleph 20%? (iii/B.c.) ἐν τοῖς
καθήκουσιν xpdvois, P Tebt II. 3867! (B.c. 12) ἐκτίσω ἐν
ἡμέραις τριάκοντα, P Oxy IT. 2754 (A.D. 66) ἕκαστα ποιήσω
(Z. εἰ) μὴ συνκομίσω τὸν χόρτον ἐν τρίσι ἡμέραις (cf. Jn 271)
οὐ δύναμε (1. -μαι) αὐτὰ καταλῖψαι.
For ἐν in adverbial phrases, see P Eleph 107 (B.c. 223--2)
τῶν λοιπῶν ἐν ἑτοίμωι ὄντων, P Hib I. 47°® (B.c. 256)
ἀπόστειλον . . ἐν τάχει (οἴ. Lk 188, Rom 16°, Rev 11, 22°).
The characteristically Lukan usage of ἐν τῷ followed by
an inf. can no longer be ranked as a pure Hebraism, but
belongs rather tothe category of ‘‘ possible but unidiomatic ”
Greek (see Proleg. pp. 14, 215, 249), though it should be
noted that as yet no parallel has been found for it with the
sense ‘‘during”: see P Par 63°°(B.c. 164) (= P Petr III.
p. 26) tls yap οὕτως ἐστὶν ἀνάλητος (9) ἐν τῶι λογίζεσθαι ;
‘for who is so utterly wanting in reason?” and P Oxy IY.
743°° (B.c. 2) where it is = διὰ τό: ἐν TO δέ με περισπᾶσθαι
οὐκ ἠδυνάσθην συντυχεῖν ᾿Απολλω(νίῳ), ‘owing to my
worries I was unable to meet A.” (Εα4.).
In his monograph Die meutestamentliche Formel “in
Christo Jesu” (Marburg, 1892) Deissmann has conclusively
shown the originality of Paul’s use, though the idea of
the mystic indwelling may rightly be traced to the Lord’s
own teaching, see SH on Rom 61, The Psenosiris letter,
P Grenf If. 73° (late iii/A.D.) (= Selections, p. 117), 15
addressed ’Amé\Aov . . ἀγαπητῷ ἀδελφῷ ἐν K(vpl)w, and
concludes with the prayer2!# ἐρρῶσθαί oe εὔχομαι ἐν
K(vpt)p O(6)6.
We may conclude with a few miscellaneous examples—
P Petr I. 22 (1)4 τοῦ ἐν ταῖς προσόδοις, ‘‘ who controls the
revenues” (Ed.), P Lille I. 777 (iii/B.c.) ἃ ἐδεδώκειν ἐν
φυ(λακῆι), “had given me to keep,” P Hib I. 11318
(c. B.C. 260) ἐν Τοτοῆι Πάσιτος λογευτῆι ὧι μηθὲν ὑπάρχει,
““owed by Totoés son of Pasis, tax-collector, who has
no property” (Edd.), P Par 667 (iii/B.c.) λ[οι]πά, ad’
ὧν ἐν τοῖς yewpyo[t]s KTA., a curious usage which Smyly
(P Petr III. p. 344) understands as = ‘‘ of this remainder
(so much) is due from the cultivators,” P Lond 1171*
(p.c. 8) (=III. p. 179) ἀνθ᾽ ὧν τῶν ἐπάνωι ἐν ὑὕπερδα-
πανήμασι, ‘under the head of deficits,’ and from the
inserr. γὼ 178 (iv/B.c.) καθάπερ καὶ Φίλιππος ἔδωκεν
ἐμ πατρικοῖς καὶ αὐτοῖς καὶ ἐκγόνοις, where Dittenberger
notes, ‘‘ eodem iure ac si a patre hereditatem accepisset.”
In MGr éy has been supplanted by els, though it survives
as a prefix in such disguised forms as μπαίνω, pra a,
ντρέπομαι.
ἐναγκαλίζομαι.
70 XII. 7, 3952 ὧν τέκ[ν]α ἐνηνκαλίσατο (cited by
Herwerden Lex. s.v.).
ν
€VQAVTL
ἔναντι.
That ἔναντι with the gen., as in the phrase ἔναντι τοῦ
θεοῦ (Ac 874), can no longer be confined to bibl. Greek
(Grimm) is proved by its occurrence in the translation of a
Roman senator's ‘‘ Consultum,” Sy// 3005? (B.c. 170) περὶ
τούτου τοῦ πράγ[ματο]ς ὕστερον ἔναντι Tatov Λοκρετίου
βουλεύσασθαι ἔδοξεν : cf. also for imperial times P Oxy III.
495° (A.D. 181-9) ἔναντι Πέλα. Wackernagel Hel/enistica,
pp. 1ff. shows that the word came into the Kowy about
B.C. 300 from Cretan, Delphian, or a like dialect, helped by
the fact that the Attic ἐναντίον had this sense: see further
5.0. ἀπέναντι.
ἐναντίος
is common in the adjuration εὐορκοῦντι μέν μοι εὖ εἴη,
ἐπιορκοῦντι δὲ τὰ ἐναντία, ‘if I observe the oath may it be
well with me, but if I swear falsely, the reverse,” as e. g.
P Oxy X. 1258!9f (A.D. 45). The adj. is followed by dat.,
as in Ac 2817, in PSI IV. 28218 (a.p. 183) μηδὲ ποιῆσαι Ὁ]
ἐναντίον τι τῇ αὐτῇ ὑπογραφῇ. For ἐκ τῶν ἐναντίων = ‘on
the contrary,” see P Par 635 (B.c. 165), P Grenf 11. 3615
(B.c. 95). ὋὉ δι᾽ ἐναντίας is found = ‘‘the opponent” in a
lawsuit, as Chrest. I. 461° (beg. iii/A.D.) δέομαί cov ἀκοῦσαί
μο]υ πρὸς τὸν ἐξ ἐναντίας ἀντίδικον, P Flor 1. 5819 (iii/a.p.)
πρὸς τοὺς δι᾿ [ἐϊναντίας, P Strass I. 418 (a.p. 250) ἔδει μὲν
γὰρ τὴν δι’ ἐναντίας. . . ἔτι μᾶλλον δ[ι]αγωνίσασθαι καὶ
ἐκδικῆσαι τὰ τῆς παιδός. In P Ryl II. 14415 (Α.Ὁ. 38) we
have ὃς δὲ ἐκ τοῦ ἐναντίου ἄλογον ἀηδίαν μοι ἐπιχειρήσας
παρεχρήσατό μοι πολλὰ καὶ ἄσχημα, ‘whereupon he
opposing me made a brutal and odious attack upon me and
subjected me to much shameful mishandling” (Edd.).
For ἐναντίον ‘‘in the presence of,’’ cf. P Eleph 17 (8.6.
311-0) (= Selections, p. 3) ἐπιδειξάτω δὲ Ἣ. ὅτι ἂν ἐγκαλῆι
A. ἐναντίον ἀνδρῶν τριῶν, ‘‘and let H. prove his charge
against D. in the presence of three men,” P Hib I. 899
(B.C. 239) €vavt[tov τῶν ὑπογε]γραμμένων μαρτύρων, P
Lille 1. 29%! (ili/B.c.) λέγων τὸ ἀδίκημα τῶι κυρίωι ἐναντίον
μὴ ἔλασσον ἢ δύο μαρτύρων, 74.151 ἐναντίον τῶν νομο]φυ-
λάκων. In this sense the word is peculiar to the Lukan
writings in the NT. MGr ξάγναντος (= ἐξ ἐναντίας),
“against,” ‘‘ opposite.”
ἐνάρχομαι.
The ritual sense, which underlies this word in classical
Greek, may perhaps still be latent in its two NT occurrences
Gal 3°, Phil 1® (cf. 2 Cor 85 B), but how completely the
simple sense ‘‘ begin” prevailed in late Greek may be seen
from P Tebt I. 24% (B.c. 117) διαλαμβάνοντες εἰς ἀπραξίαν
ἡμᾶς περιστήσειν ὁπότε δὴ ἐνάρξασθαι, ἀνεχώρησαν κτλ.,
““ supposing that they would bring me to a standstill at the
commencement, they retired etc.” (Edd.) : οἵ. 356 ἐναρχομένου
τοῦ ΜεἸχείρ, ‘‘at the beginning of Mecheir.” See also
Vett. Val. p. 212° ἐὰν δέ πως Kal ἕτερόν τινα ἐναρξάμενον
πράγματος εὕρῃς κτλ.
ἔνατος
for ἔννατος is read by WH in all the occurrences of this
word in the NT: cf. P Grenf II. 241 (B.c. 105) ἔτους iB τοῦ
καὶ ἐνάτου Τῦβι, Ostr 7144 (Ptol.) τοῦ ἐνάτου ἔτους, BGU I.
1742. (A.D. 7) ἐνάτου καὶ εἰκοστοῦ (475), Preisigke 1925?
211
« ,
€VOEKATOS
(A.D. 77) ἐνάτου (ἔτους) Οὐεσπασιανοῦ, but 7%. 21042 (Ptol.)
μηνὸς Δαισίον ἐννάτῃ, and the late PSI IV. 2834 (a.p. 550)
ἔτους ἐννάτου.
ἐνδεής.
PSI IV. 418" (iii/B.c.) ὅπως μὴ ἐνδεεῖς ὦμεν καὶ ἐλαϊδίου,
P Tebt I. 5212 (c. B.c. 114) ἐνδεὴς οὖσα τῶν ἀναγ[καίων,
“being in want of the necessaries (of life),’” P Oxy II. 2812°
(complaint against a husband—a.p. 20-50) τῶν ἀναγκαίων
ἐνδεῆ καθιστάς: cf. P Magd 1535 (B.C. 217) ἐνδεεῖς δὲ yevop-
ενοι εἰς τὴν ταφὴν τοῦ Φιλίππου (δραχμὰς) κε ἐδώκαμεν τὰ
κατάφρακτα κτλ., “being in want of 25 drachmas for
the funeral of Philip we have given his cuirass etc.” For
ἔνδεια (as in LXX) cf. P Par 621: (ji/B.c.) τὰς ἐνδείας
πραχθ[ήσεσθαι . . ., and for ἐνδέημα P Ryl 11. 21423
(li/A.D.) τὰς ἀπὸ μερισμοῦ ἐνδεήματος τελωνικῶν, “the
amount of the assessment of the deficiency of farmed taxes”
(Edd.), so #56, P Oxy I. 71-35 (a.p. 303) ἀπὸ λόγον
ἐνδεημάτων, ‘on account of the deficit.” The verb is
found 7G XII. 7, 409° ὥστε μ]ηδὲν ἐν μηδενὶ τῇ πατρίδι
ἐνδεδεηκέϊ ναι.
ἐνδείκνυμι.
P Magd 3109 (B.c. 221) ἐὰν ἐνδειξώμεθα τὰ διὰ τῆς
ἐντεύξεως ὄντα ἀληθῆ, ““1Γ we prove that what we set forth
in the petition is true,” 24. 288 (B.c. 217) ἐὰν ἐνδείξωμαι
αὐτοὺς κατακεκλυκότας μου τὸν σπόρον, ‘if I prove that
they have flooded my sown field.’’ With the construction
of ἐ. in 2 Tim 44 πολλά μοι kaka ἐνεδείξατο (cf. Gen 5015; 17)
cf. P Oxy III. 4945 (a.p. 156) εὐνοούσῃ μοι kal πᾶσαν
πίστιν μοι ἐνδεικνυμένῃ (a passage which also helps to
confirm the meaning of ‘‘ faithfulness” for πίστις in such
passages as Mt 2375, Gal 52): see also Sy/7 2117 (11.8.6. Ὁ)
διατε[λ]εῖ εἰς τὸν δῆμον τὸν “HpvOpalwy [π]ᾶσαν προθυμίαν
ἐνδεικνύμενο[ς (cf. Heb 611), and P Oxy IV. 705°? (A.D. 2οο--
2). For the act., which is not found in the NT, see P Grenf
IT. 708 (A.D. 269) εὐνοίας ἕνεκεν [κ]αὶ ἧς ἐνέ[δειξας eis ἐμ[έ.
The subst. ἐνδείκτης = ‘‘ informer,’’ ‘‘ complainant,’’ occurs
P Par 45% (B.C. 153) διὰ τὸν ἐφελκόμενόν σοι ἐνδίκτην, 7.7
εὐλαβοῦμαι τὸν ἐνδίκτην τὰ πλῖστα.
» -
ἔνδειξις.
Cagnat IV. 40% (Lesbian
ἐνδείξιος καττὰ διατεταγμένα.
dialect) κατ᾽ αὐτῶν καὶ
ἕνδεκα.
Pretsighe 1926 (an ostracon-receipt—A.1). 79) διέγραψίεν)
‘Eppoy(évns). Βάσσου ὑπίὲρ) Aaoypadias ta (ἔτους)
Οὐεσπασιανοῦ τοῦ κυρίου KTA.: the numeral is wr7tfen
in earlier ostraca of this series. The semi-literary P Eud 157
(before B.c. 167) shows however ἕνδεκα, and also a tessera
in the Louvre, Revillout A/éanges 4, 7. 9 (ii/B.C.): see
Mayser Gr. p. 316. MGr ἕντεκα.
ἑνδέκατος.
P Leid 191. 3 (B.c. 162) ἔτος τοῦτο ἑνδέκατον, P Tebt I.
1047 (B.C. 92) μηνὸς ᾿Ξανδικ[ο]ῦ ἑνδεκάτη. ΜΙεχεὶ]ρ ev-
δεκάτηι, ‘‘ the eleventh of the month Xandicus which is the
eleventh of Mecheir.” Prezsigke 191° (A.D. 25) ὅρᾳ ἑνδεκ-
ἀττ τῆς ἡμέρας.
ἐνδέχομαι.
For the impersonal use in Lk 1388 cf. P Petr II. 45 11:8
(B.C. 246) ὡς ἐνδέχεται, ‘as far as it is possible,” and
similarly P Giss I. 48° (a.p. 202-3); also P Oxy II. 237 viii: 31
(A.D. 186) ὅπερ οὐ καλῶς ἐνδέχεται εἰ μὴ ἄνωθεν γένοιτο
ἀντίγραφα, ‘this cannot be done adequately unless copies
are made from the beginning’’ (Edd.). Cf. also such a
phrase as ὡς ἐνδεχομένως in P Petr II. 15 (3)* (B.c. 241-39).
[The meaning of the adv. in Aristeas 41 πρὸς ταύτην τὴν
ἐπιστολὴν ἀντέγραψεν ἐνδεχομένως ὁ ᾿Εἰλεάζαρος ταῦτα is
not clear. Thackeray translates ‘‘to this letter E. replied
appropriately as follows’’: Wendland suggests ‘‘so far as he
could write Greek,’’ the writer excusing the imperfect use
of this language by a Jew of Palestine.] Other examples of
the verb are P Par 634! (B.c. 165) (= P Petr III. p. 20)
μετὰ τῆς ἐνδεχομένης προσοχῆς, ‘with fitting care’’
(Mahaffy), PSI III. 168%° (β,6. 118) τὴν ἐνδεχομένην
ἔμσκεψιν (/. év-), P Flor II. 173 (A.D. 256) καὶ εἴ τι ἄλλο
ἐνδέχεται, ‘if anything else suits him,” and from the inscrr.
Michel 4827 (iii/B.c.) τὴν ἐ[ν]δεχομένην ἐπιμέλειαν ἐποιήσ-
a[vto κατὰ] τοὺς νόμους, Sy// 9295} (ii/B.c.) ὅπερ ἐπὶ τῆς
ἱερᾶς χώρας οὐκ ἦν ἐνδεχόμενον.
ἐνδημέω.
For the antithesis with ἀποδημέω see the exx. cited under
that word. Cf. further P Petr III. 53 (¢)® (iii/B.c.) éve-
δήμει (in an imperfect context), P Oxy I. 5615 (a.p. 211)
βασιλικὸν γραμματέα μὴ ἐνδημεῖν, and from the inscrr.
Syll 925° (B.C. 207) καὶ τοῦτοι συνδιεφύλαξαν τό τε ἱερὸν καὶ
τὰν πόλιν καλῶς καὶ ἀσφαλῶς καὶ ἐνεδάμησαν εὐτάκτως,
and similarly 1”, also 74. γοοϑὺ (i/B.c.) μηθενὶ ἐξεῖναι τῶν
πίολιτῶν μηδὲ τῶν παρ]οικούντων μηδὲ τῶν ἐνδημούντων
ξένων δένδρα κόπτειν ἐν τῶ]. διασαφουμένωι τόπωι. For
the subst. see OG/S 764°* (ii/B.c.) ποιησαμένων τὴν
ἐνδημίαν, and on the derivation of ἔνδημος from ἐν δήμῳ
(ὦν), ἐν being used distributively, see Proleg. p. 105.
ἐνδιδύσκω.
The range of this somewhat rare verb is extended by
the dialect inscr. Sy// 857° (ii/B.c.) ἐνδυδισκόμενος, clearly
a hewer’s error for ἐνδιδυσκόμενος : see LAL p. 78.
ἔνδικος.
The only occurrences we can quote of this adj. (Rom 38,
Heb 2?) are from the laws of Gortyna (v/B.c.) edited in
Michel 1333, e.g. ™ 38. αἱ δέ τι τὸν τέκνον πέροι, ἔνδικον
ἔμεν.
ἐνδό(- ὠώ-)μησις.
The spelling ἐνδώμησις which WH adopt in Rey 2118 is
confirmed by Sy// 583%! (i/A.b. ?) τὴν ἐνδώμησιν τοῦ τεμένους,
where the editor pronounces this orthography ‘‘nova.” The
form ἐνδόμησις occurs in Jos. Ant, xv. 335 =a ‘‘mole”’
or ‘‘breakwater.’’ Neither of the above reff. supports
Souter’s suggestion (Zea. s.v.) that the word is probably
= “roofing ’’ (from δῶμα, ‘‘ roof’’) rather than ‘* building.”’
ἐνδοξάζω.
For this verb, found in the NT only in 2 Th 119, 12, but
common in the LXX (e.g. Exod 144, Ps 88 (89)8), cf. P Leid
» ,
ἐνδέχομαι 3
12 ἐνδύω
W*i.7 (ii/iii A.D.), an invocation to the Θαη--οὗ ἡ δόξα...
ὅτι διά σ᾽ (1. σε) ἐνεδοξάσθη (/.—Onyv).
ἔνδοξος.
An interesting example of this adj. is found in a letter
from the Emperor Vespasian confirming certain privileges
bestowed on an athletic club by the Emperor Claudius,
P Lond 1178*4 (a.p. 194) (=TIII. p. 216) εἰδὼς ὑμῶν τῶν
ἀθλητῶν τὸ ἔνδοξον Kal φιλότειμον πάντα ὅσα [καὶ] ὁ
Κλαύδιος αἰτησαμένοις ὑμεῖν συνεχώρησε καὶ αὐτὸς φυλάτ-
τειν [π]ροαϊιροῦμαι. In P Leid W*'¥-9 (ii/iii A.D.) we
have an invocation which runs—Baowred βασιλέων. . .
ἔνδοξο (/.—e) ἐνδοξοτάτων, and in the curious mantic text
P Ryl I. 28198 (iv/A.b.) the twitching of the right leg is said
to portend that the man will ‘* become illustrious ἡ - γενέσθαι
ἔνδοξον. In P Oxy VI. 9434 (vi/a.p.) an agreement is
reached τῷ ἐνδόξῳ οἴκῳ regarding the payment of certain
dues. For the adverb we may cite OGZS 513} (iii/A.D.)
where a priestess is described—tepacapévny ἐνδόξως καὶ
μεγαλοπρεπῶς: cf. Aazbe/ 358° ζήσασα ἐνδόξως.
ἔνδυμα.
In P Fay 125 (c. B.C, 103) a man who is stripped of his
ἱμάτιον and sent forth γυμνός, is supplied by his friends
pet ἐνδύματος, evidently an outer cloak. Cf. Sy// 8137 τὰ
tm ἐμοῦ καταλιφθέντα ἱμάτια καὶ ἔνδυμα, and 16. 877%
(v/B.c.), where it is laid down that the dead are to be buried
ἐν ἑμ[ατ]ίο[ις τρι]σὶ λευκοῖς, στρώματι καὶ ἐνδύματι [kal
ἐϊπιβλέματι. In the new fragment of a lost Gospel, P Oxy
IV. 655%, to the question ‘‘ Having one garment (ἕν
ἔχοντί ες ἔϊνδυμα) what do ye (lack ?)?” the answer is given,
αὐτὸϊς δ᾽ώσει ὑμῖν τὸ ἔνδυμα ὑμῶν. With A/enandrea
p. 80% ἐνδύμαθ᾽ oia,—‘‘ what dresses!” of a woman's
finery, cf. the ‘‘ wedding garment” of Mt 22", The word
survives in literary MGr. The simple δύμα, which is
unknown to the lexicons, is found in P Oxy VI. 929%
(111 A.D.).
ἐνδυναμόω.
The adj. ἐνδύναμος is found in Byz. Greek :
Lex. 5.Ὁ.
see Sophocles
5 ,
ἐνδύνω.
P Lond 121271 (magic—iii/a.b.) (= I.
See further s.v. ἐνδύω.
p- 93) €]vBvve.
ἔνδυσις.
In Aristeas 96 amazement is caused by the appearance of
the high priest Eleazar—8ia τὴν ἔνδυσιν οὗ φορεῖ χιτῶνος
καὶ τῶν περὶ αὐτὸν λίθων, “‘by the wearing of the coat
wherewith he is clad and the precious stones about his
person ’ (Thackeray). Cf. MGr ντύσιμο, ‘‘ dressing.”
ἐνδύω.
P Oxy II. 285" (c. A.D. 50) πολλῇ βίᾳ χρώμενος ἀφήρ-
πασεν ὃν ἤμην ἐνδεδυμένο (/. — évos) χιτῶνα λεινοῦν, P Giss
I. 778 τότε ἔγνων, ὅτι ἔπεμ[ψ]άς μοι τὸν κιθῶναν. λείαν δέ
σοι εὐχαριστ[ή]σω πία]ρὰ πᾶσι τοῖς θεοῖς, ὅτι σύ με
ἐνδέδυκ[ας] με (om.). See also the interesting v/A.D. magic
spell in which a goddess is transformed into an old woman,
ἐνέδρα
and then, when her service is accomplished—dAw θεὸς
ἐνδεδύ[σετ]ε (/. ἐνδύσεται) τὸ ἑαυτῆς κάλλος b[rrep] ἐξεδύσατο,
“*the god will again clothe her with her own beauty, which
she has doffed” (P Lond 125 versol!* =I. p. 124). Kazbel
610° ἐνδεδύμην δὲ τὸ σῶ[μ᾽ ἐσθήμα]σι χρώμασι θείοις. Cf.
MGr ντύνω, “ put on,” ντύνομαι, ‘ dress.”
ἐνέδρα.
The derived meaning of ‘‘treachery,” ‘‘ fraud,” is illus-
trated by P Oxy I. 621° (iii/a.D.) ἵνα μὴ ἐκ τῆς σῆς ἀμε-
λείας ἐνέδρα περὶ τὴν ἐμβολὴν γένηται, ‘in order that there
may be no fraud in the lading through any neglect of yours”
(Edd.): cf. 75, XII. 1428° (iv/a.D.) ὑπ]ὲρ τοῦ τοίνυν μὴ
ἐνέδραν ἐπακολουθῆσαι, ‘so as to prevent any deception
from ensuing,” 76. 1455!% (A.D. 275) εἰς τὸ μηδεμί[α]ν
évéSp[av] ἐπακολ[ουθεῖῖῖν. For the form ἐνεδρεία cf. the
endorsement of a petition to the logistes—éveSpelas yeyewn-
μένης, “concerning a case of fraud” (P Oxy VI. g00!*—a.p.
322).
ἐνεδρεύω.
The NT usage of this Lukan verb is well illustrated by P
Rein 77° (B.c. 141?) δέομαι οὖν ὑμῶν τῶν μεγίστων θεῶν
μή με ὑπεριδί ε]ν ἐνεδρευόμεν[ ον ὑπὸ ἀνθρώπου [ἀγ]νώμονος,
1 beseech you, therefore, most high gods, not to show your-
selves indifferent to the trap laid for me by this unfeeling
man,” ard P Oxy VI. 898! (a.p. 123) where a minor
complains that his mother, in her capacity as guardian,
ἐνήδρευσεν, “laid a trap” against him, by gaining possession
of a certain deed: cf. 7. 938? (iii/iv A.D.) οὐκ ἀκόλουθον
πρᾶγμα ἐποίησας ἐνεδρεύσας τὰς τροφὰς τῶν κτηνῶν τῆς
Σεναώ, “it was an unfitting act of yours to intercept the
fodder of the oxen at Senao” (Edd.), P Giss I. 10574
(v/a.D.) ἵνα μὴ ev (om.) ἐνεδρε[ύ]σῃς τὴν διάπρασιν, “that
you may not place difficulties in the way of the sale,” and
from the inserr. Sy//7 3241 (i/B.c.) ἐνεδρεύσαντες δὲ αὐτὸν
νύκτωρ ἐδο[λοφ]όνηϊσαν. For the meaning ‘‘ defraud,” see
P Oxy II. 237¥ii.36 (ap. 186) cited s.v. ἄγνοια, 22, III.
484} (A.D. 138) ὡς ἐνεδρεύσαντι A., ‘with defrauding D.”,
and P Ryl II. 239! (mid. iii/A.p.) πέμψο[ν] δὲ πάντως
αὐϊτῶν] τὸ σύμβολον. .. πολλάκις B. . . [ἐἸνέδρευσεν
ἡμᾶς, *‘ by all means send the receipt ; 8. has often defrauded
us” (Edd.).
ἔνεδρον
is found in the TR of Ac 235 Ξε “treacherous ambush,”
as ¢er in the LXX (cf. Thackeray Gr. i. p. 156f.). For
the more general sense of ‘‘fraud,” see P Oxy VI. 892"
(A.D. 338) εἰς τὸ μηδὲν ἔνεδρον γενέσθαι περὶ τὸ δημόσιον
λουτρόν, ‘that there may be no fraud in connexion with
the public bath.”
ἐνειλέω.
For the éad sense in which this forcible NT ἅπ. elp. (Mk
1545) is generally used, see Abbott as cited s.v. ἐντυλίσσω :
cf. P Tebt I. 24% (B.c. 117) ἐνίων μὲν αὑτοὺς ἐνειληκότων
οἰκονομ[ίαις kTA., ‘some have wormed themselves into the
positions of oeconomus,” etc., and P Ryl 11. 14418 (a.p. 38)
ἐνειλούμενός μοι, of a violent struggle. On the other hand,
the verb is colourless in P Oxy VIII. 1153%° (i/a.p.) τῆς
213
᾽ ,
ενενήῆκοντα
γινομέίνης) συνθέσεως τὸ πρόσχρωμον ἐνείλικται τῇδε τῇ
ἐπιστολῇ, “ὁ pattern of the colour of the dress that is being
made is enclosed in this letter” (Ed.).
ἔνειμι.
The interpretation of Lk 1141 πλὴν τὰ ἐνόντα δότε ἐλεη-
μοσύνην, ““1Π6 contents of your cup and platter give in
alms,” may be supported by P Tebt II. 414° (ii/a.p.) τὸ
σφυρίδιν μετὰ τῶν ἐνόντων κάτω, “the little basket with its
contents at the bottom”: cf. P Magd 137(B.c. 217) τὴν
ἐφαπτίδα, σὺν τῆι σακκοπήραι ἐν ἧι ἐνῆν, “the mantle,
with the bag which contained it,” P Oxy II. 242!® (a.p. 77)
σὺν τοῖς ἐνοῦσι φορτίοις, “with the fixtures they contain,”
76. 111. 50677 (A.D. 143) σὺν τ]οῖς ἐνοῦσι πᾶσι, ‘with all
their contents,” 76. VI. 9121? (A.D. 235) τὸ ἐνὸν κατάγειον,
“ἐπε cellar within it” (sc. a house), See also P Oxy II. 26818
(A.D. 58) ἐν δὲ τοῖς προκειμένοις οὐκ ἔνεστι σωματίισμός),
“in the above agreement there is no σωματισμός " (a word of
uncertain meaning), and PSI IU. 184§ (a.p. 292) καύματος
ἐνόντος, where the context leads us to think of something in
the nature of spontaneous combustion. See also s.v. ἔνι.
ἕνεκα, ἕνεκεν, εἵνεκεν.
For ἕνεκα which is found only gzater in the NT (Mt 108,
Lk 633. Ac 19%, 2621), cf. P Lond 4214 (B.c. 168) (= I.
P- 30, Sevectzons, p. 10) €[ve]ka τοῦ ἐκ TOD το[ιού]του καιροῦ
ἐμαυτή[ν] τε kal τὸ παιδίον cov διακεκυβερνηκυῖα, P Oxy
X. 129316! (A.D. 117-38) τοῦτο οὐχ ἕνεκα ἡμῶν ποιῶ ἀλλὰ
ἕνεκα τῶν καμηλειτῶν, 26. IIT. 533% (ii/iii Α.10.) ἕνεκα τῆς
προσόδου, ‘about the revenue.’’ The form ἕνεκεν, which
prevails from iii/B.c. onwards, and is probably Ionic in origin
(cf. Thumb He//en. p. 57), may be illustrated from P Petr III.
| 36(a) verso 27 (iii/B.c.) τῆς “Διοφάνους οὖν ἀκριβείας
ἕνεκεν ἀπήχθην, P Flor II. 158° (iii/a.p.) ἕνεκεν [ava }ykatas
Χρείας, 74. 163° (iii/A.D.) ἕνεκεν ὑμῶν φρόντισον, P Meyer
23" (end iv/aA.D.) ἕνεκεν ἀργυρίου, and before a consonant
in the late P Oxy VI. 9021? (c. A.D. 465) els τελείαν yap
ἀνατροπὴν... περιέστην ἕνεκεν τοῦ προειρημένου πολι-
τενομένου, ““1 have been reduced to complete ruin through the
aforesaid member of the council” (Edd.), 23. 943° (vi/A.D.)
ἀπελθεῖν els δίαιταν ἕνεκεν τοῦ λουτροῦ, ‘to come to arbi-
tration with respect to the bath.’”’ In all these instances
ἕνεκεν precedes the subst., as generally in the NT: cf.
Blass-Debrunner Gr. ὃ 216. 1. On a corresponding usage
in the Attic inscrr. see Meisterhans Gy. p. 217 where it is
stated that in ii/B.c. the relation of ἕνεκα : ἕνεκεν = 4:22:
cf. also Thieme p. 8, and Rouffiac Recherches, p. 22. For
the forms otvexa,—ev, see P Petr II. 19 (1a)* οὕνεκα τοῦ
θεοῦ Kal τοῦ καλῶς ἔχοντος, “in the name of God and of
fair play” (Ed.), P Hib I. 170 (B.c. 247) τούτου yap
οὕνεκεν πρὸ πολλοῦ σοι γράφω, and for εἵνεκεν, as in Lk 415,
Ac 2820. cf. Pretsigke 1568 (time of Euergetes II., B.c. 145-
116) εὐνοίας εἵνεκεν τῆς πρὸς αὑτούς, P Giss I. gol 2! (A.D.
212-5) κατάγειν θυσίας εἵνεκεν ταύρους kal ἄλλα τινὰ
ἔνψ[υ]χα : the form εἵνεκα occurs in an epigram regarding
Homer’s birthplace, Osty 1148* (ii/B.c.)—
Biver’ ἐμῆς δόξης φίασὶ] τεκεῖν με πόλεις.
ἐνενήκοντα.
For the form see WH Wotes? p. 155, and cf. PSI IV. 4325
(ili/B.C.) ἀρούρας ἐνενήκοντα, Osty 15085 (B.C. 144-3), 1511 5.
5,
ἐνεὸος
See also Pretsigke 3534 ἐβίωσεν ἐτὸν ἐν-
MGr ἐνενήντα.
(B.C. 143-2) al.
Akovta πλείου ἔλατον.
> 4
EVEOS.
Brugmann discusses this word in V. Thomsen Festschrsft
(1912) p. I ff.
ἐνέργεια.
With the limitation of this word in the NT to superhuman
activity (see Milligan Zhess. p. 104), cf. OGZS 2626 (iii/a.D.)
προσενεχθέντος μοι περὶ τῆς ἐνεργείας θεοῦ Διὸς Βαιτο-
καίκης : also Aristeas 266 θεοῦ δὲ ἐνεργείᾳ κατευθύνεται
πειθώ, and for demonic influence (as in 2 Thess 2°) Reitzen-
stein Poimandres, p. 352°° δαίμονος yap οὐσία ἐνέργεια.
The generally strong sense of the word comes out in a
fragmentary letter from Cronion, a προφήτης, P Tebt II.
616 (ii/A.D.) ἐκ πίάσης ?] évepylas καὶ σπουδῆς καὶ
φιλείας.
ἐνεργέω
seems always to have the idea of effective working: see
s.v. ἐνέργεια, and cf. Robinson 21. p. 241 ff. The verb
has begun in later Greek to be followed by a direct obj. in
the acc. (cf. Proleg. p. 65), as in P Oxy XII. 1567 (iv/A.D.)
according to the editors’ alternative reading—et Oaels εὗρεν
τοῦτο τὸ τετράποδων (1 ---δον), ἐνεργήτω (/.—eltw) τοῦτό
μοι ἔξω. For the intrans. use see P Giss I. 784 (ii/a.p.)
καλῶς δὲ ποιήσεις Kai περὶ τὰ λοιπὰ ἐνεργήσασα, Vett.
Val. p. 2267 ἐνεργήσει πρὸς τὸ ἀγαθὸν ἢ φαῦλον : cf. Gal 2,
where, however, the trans. οἵ Πέτρῳ is uncertain, either
“for Peter ’’ (RV), or perhaps better ‘‘by Peter” (Hort
Christian Ecclesia, p. 85). On the possibility that in 1 Th
215 ἐνεργεῖται is pass. = ‘‘is set in operation,’ see Milligan
Thess. ad /., and for a similar usage of ἐνεργουμένη in
Jas 515 see Proleg. p. 156, ExpT xxvi. p. 381 ff. From
the inscrr. we may cite Sy// 540!4 (B.c. 175-1) ἐνεργῶν
τεχνίταις ἱκανοῖς κατὰ τὴν τέχνην, and 108 ποιῶν ὀρθὰ πάντα
πρὸς κανόνα διηνεκῆ μὴ ἐλάττω τοῦ ἐνεργουμένου λίθου.
ἐνέργημα.
Vett. Val. p. 2641° ἀγαθὸς πρὸς τοὺς ζωτικοὺς χρόνους
καὶ πρὸς τὰ τῆς ψυχῆς ἐνεργήματα.
ἐνεργής.
This adj. in the form ἐνεργός is applied to a mill ‘‘in
working order "-- μυλαῖον évepydv—in P Ryl IT. 1671° (a.p.
39), cf. 26. 3215 (ii/aA.D.), BGU IV. 10674 (A.D. 101-2), and
P Oxy XII. 14616 (a.p. 222). In P Oxy I. 8414 (a.p. 316)
it is used of ‘‘ wrought” ἴζοη - σιδή[ρο]ν ἐνεργοῦ, and in
Syll g29™ (ii/B.c.) of ‘‘tilled” land—trépxoveay τὴν
διαμφισβητουμένην χώραν evepydv. In PSI IV. 341° (B.c.
256-5) the reference is to persons—tva ody évepyol ὦμεν : cf.
7b. 4078 (iii/B.c.). For the NT form ἐνεργής, cf. Vett. Val.
p- 27611 ἐν τούτοις yap τὰ ἀποτελέσματα ἐνεργῆ τὴν δύναμιν
κέκτηνται, and the new literary text P Oxy VIII. τοϑ8δ5
(early i/A.D.), where a medical receipt is described as
évepyés ἱκανῶς, “‘tolerably strong.’
214
ἐνθυμέομαι
ἐνέχω.
Numerous instances of this verb in the passive with
the simple dative, as in Gal 51 (cf. 2 Thess 14 B) are forth-
coming, e.g. P Tebt I. 5° (B.c. 118), an amnesty granted by
Euergetes II. and the two Cleopatras, the ‘‘sister” and the
“wife,” to all their subjects π]λὴν τῶν φόν]ους (1. ---οις)
ἑκουσίοις καὶ ἱεροσυλίαις ἐνεχομ[ένων, ‘except to persons
guilty of wilful murder or sacrilege,” BGU IV. 10514 (time
of Augustus) xopls (Δ χωρὶς) τοῦ τὸν παραπαίνοντα (1. παρα-
βαίνοντα) ἐνέχισθαι τῷ ὡρισμίνῳ προστίμῳ, ‘apart from
the transgressor’s being involved in the appointed penalty,”’
P Oxy 11. 237 Y# 18 (A.D. 186) τοῖς τεταγμένοις ἐπιτίμοις
évex dpevos, ‘subject to the legal penalties,’’ P Giss I. 481"
(A.D. 202-3) ἐπὶ τῷ μὴ ἐνέχεσθαι ἐπιθέμασι προτέρων ἐτῶν.
Cf. also ϑυνὦ 15478 (end of iv/B.C.) ἐνεχέσθων τῶι ψηφί[σματι.
For é. construed with ἐν, see P Par 63 11: 8 (ii/B.c.) éverxn-
μένους ἔν τισιν ἀγνοήμασιν ἢ ἁμαρτήμασιν. On Mk 61%,
Lk 1153, see Field Votes, pp. 28f., 64, and note that the
Sahidic translates respectively ‘‘ was angry with,’’ and ‘‘to
provoke him’: cf. class. éméxw = ‘‘attack.”
ἐνθάδε.
P Oxy I. 37:3 (a.p. 49) (= Selections, p. 49) ἐγένετο
ἐνθάδε ἡ τροφεῖτις εἰς υἱὸν tod ἸΠεσούριος, 26. VIII. 1154'°
(late i/A.D.) αὐτόπτης γὰρ εἰμὶ τῶν τόπων καὶ οὐκ εἰμὶ
ξέν[ο]ς τῶν ἐνθάδε, ‘for I am personally acquainted with
these places and am not a stranger πεσε (Ed.), 16. X.
1296° (iii/A.D.) τὸ προσκύνημά σου ποιῶ καθ᾽ ἑκάστην
ἡμέραν παρὰ τοῖς ἐνθάδε θεοῖς, ‘before the gods of this
place,” and so often, P Ryl II. 23417 (ii/a.p.) εἰ βούλει
παραμεῖναί με ἐνθάδε pera τῶν ἀνθρώπων, 76. 244"! (ili/A.D.)
τὰ σωμάτια πολλοῦ ἐστιν ἐνθά[δ]ε καὶ οὐ συμφέρει ἀγορά-
σαι, ‘‘slaves are very dear here and it is inexpedient to
buy.”” In PSI III. 1777 (ii/iii A.D.) €. is interchanged
with ὧδε-- δ[έδια] μὴ ἀποθάνῃ σου μὴ ὄν[τος év]Oade. μάθε
δὲ ὅτι, ἐὰν ἀϊποθάνῃ] σου μὴ ὄντος ὧδε KTA. For ἐ. --
‘thither,’ as in Jn 42°f, Ac 2517, see P Oxy VI. 967
(ii/A.D.) φασὶ τὸν κράτιστον ἡγεμόνα ἐλεύσεσθαι ἐνθάδε
περὶ τὴν τριακάδα, ὃ ἵν᾿ εἰδῇς γράφω σοι, and the early
Christian letter P Grenf II. 735 (late iii/a.D.) (= Se/ectzons,
p. 118) οἱ νεκροτάφοι ἐνηνόχασιν ἐνθάδε εἰς TO ἔγω (/. ἔσω)
τὴν Πολιτικήν. Contrast Preisigke 1810 ἸΠαρθ]ενίων ..
ἵκετο ἔνθα. For the meaning ‘‘at this point’ cf. P Ryl II.
21547 (ii/A.D.) where after a list of official accounts we find—
καὶ ἐνθάδε κατ᾽ ἀκολουθίαν τοῦ προτέρου ἔτ[ου]ς ava-
λαμβάνεται κτὰλ., “here are introduced according to the
precedent of the previous year’’ certain additional sums,
cf. P Oxy XII. 14348 (A.D. 107-8).
ἐνθυμέομαι.
For this verb, which is common in the LXX, but in the
NT is confined to Mt 12°, 94, see PSI IV. 436° (B.c. 248-7)
ἐνθυμηθεὶς ἵνα μηθείς [με]. . . ἀδικῆι, P Tebt 1. 2777 (B.c.
113) καθόλου δ᾽ ἐνθυμηθεὶς ἡλίκην συμβάλλεται ἡ περὶ τὰ
ὑποδεικνύμενία] προσοχὴ. τοῖς πράγμασι ῥοπήν, ‘‘in
general cousider how great an impulse attention to the
matters indicated contributes to business,” P Oxy XII.
able to carry off what I am thinking of ?” (Edd.). For the
ἐνθυμησις 21
gen. constr. see P Lond 4239 (B.c. 168) (=I. p. 30, Se/ec-
tions, p. 10), σὲ δὲ μηδ᾽ ἐντεθυμῆσθαι τοῦ παραγενέσθαι,
“Cand that you have never even thought of returning,’’ P
Par 632° (B.c. 164) φαίνεσθε οὖν μηδὲ κατὰ μικρὸν ἐντεθυ-
μῆσθαι τῶν ἐξηριθμημένων ὑμῖν, ‘you appear therefore not
to have understood in the smallest degree the points enu-
merated to you” (Mahaffy). The late compd. παρενθυ-
μέομαι, ‘‘disregard,” ‘‘neglect,’”’ occurs in a Lycian inscr.,
J HS xxxiv. p. 5, No. 101! ἐὰν δέ τις παρενθυμηθεὶς μὴ θύσῃ,
ἔσται αὐτῷ ἐπιβλαβῆ. MGr θυμοῦμαι (c. acc.), ‘* remem-
ber,” a meaning which gives good sense in Wisd 71, if
with NA we read ἐνθυμηθῆναι ἀξίως τῶν λεγομένων (cf.
Goodrick Oxf. Ch. Bibl. Comm. ad /.).
ἐνθύμησις.
P Lond 46338 (iv/A.p.) (=I. p. 75) καταδεσμεύω δὲ αὐτοῦ
τὸν νοῦν καὶ τὰς φρένας τὴν ἐνθύμησιν τὰς πράξεις ὅπως
κτλ. ---α magic charm; BGU IV. ro2qiv-!2 (iv/v Α.}.)
ποίας δὲ ἔσχεν ἐνθυμήσεις τὸν ἤδη κληθέντα Kal τῆς ἐσχάτης
ἐλπίδας (1 —os) ἀποστε[ρ]ῆσαι ; Vett. Val. p. 3015 τὸ
ἐξελέγξαι ἀλλοτρίας ἐνθυμήσεις μυστικῶς κατακεχωσμένας.
Ε
ἔνι.
BGU IV. 11418 (B.c. 14) ὅτι δὲ ἐν τῇ πρώτῃ μου
ἐπιστολῇ οὐθὲν ἁμάρτημα ever (1. ἔνι), P Oxy IX. 1218°
(iii/A.D.) οὐδὲν ϑύσκολον ἔνι ἐπὶ τῆς οἰκίας σου. In P Iand
118 (iii/A.D.) ὅτι ἀπρ]έπιά ἐστιν καὶ οὐκ ἔνι, the editor
renders οὐκ ἔνι ‘‘fierz non potest,” and compares P Strass I.
3519 (iv/v A.D.) φρόντ[ι]σόν μου δὲ περὶ τῶν ἐλεῶν ....
ἐπιδὴ ἐν ᾿Αλεξανδρίᾳ οὐκ ἔνει. The above exx. show
tyu = ἔνεστι, and practically equivalent in meaning to the
simple ἐστί, cf. Sir 372, 4 Macc 472, and see Thackeray
Gr. i. p. 257. The form ἔνι is regarded as the prep.
ἐνί, the Ionic form of ἐν, ‘‘strengthened by a more vigorous
accent, like ἔπι, πάρα, and used with an ellipsis of the sub-
stantive verb” (Lightfoot on Gal 355; cf. Hort on Jas 117).
See also Boisacq, p. 247 n.*, Dieterich Untersuch. p. 225.
ἐνιαυτός.
For ἐ. as a definite period of time, cf. P Hib I. 2839
(c. B.C. 265) ὑπαρχουσῶν [δὲ εἰς [τὸν] ἐν[ι]αυτὸν [ἡ]μερῶ[ν
τριαἸϊκοσίων ἑξήκοντα, P Tor I. 1% (p.c. 117-6) μὴ
συνχωρητέον εἶναι πλείονα ἐνιαυτοῦ ἢ καὶ ἐτῶν δύο ἢ τριῶν,
‘*a longer period must not be granted than ἃ year or two years
or three years,” P Oxy I. 3719 (law-suit with reference to a
nursing contract—Aa.D. 49) (= Selections, p. 49) Tod πρώτου
ἐνιαυτοῦ ἀπέλαβεν τὰ τροφεῖα᾽ ἐνέστη. ἡ προθεσμία τοῦ
δευτέρου ἐνιαυτοῦ, ‘‘for the first year she [the nurse] re-
ceived her wages for nursing: there arrived the appointed
day in the second year.” The word is frequently found with
els as in P Flor I. 2515 (a.p. 265) ἐπ᾽ ἐνιαυτὸν ἕνα, and
(with the aspirate) P Oxy VIII. 1116! (a.p. 363) ἐφ᾽
ἑνιαυτὸν ἕνα : cf. also 26. II. 2753 (A.D. 66) (= Selections,
p- 55) ἐπὶ χρόνον ἐνιαυτὸν ἕνα. For other prepositional
phrases, cf. P Strass I. 22° (iii/A.p.) ἡ [δ] ἐνιαυτοῦ νομὴ
αὐτάρκης ἐστίν, P Hib 1. 27?°°(B.c. 301-240) ἐν τῶι ἐνιαυτῶι,
76. 48. κατ᾽ ἐνιαυτόν, Ρ Ryl II. 1108 (A.D. 259) καθ᾽ ἕκα-
στίο]ν ἐνιαυτόν, P Thead 164 (after A.D. 307) κατὰ τὸν
προπέρυσι ἐνιαυτὸν καὶ πέρυσι, “‘depuis l’avant-derniére et
la derniére année,” P Flor I. 5018 (Α.}). 268) ἐνιαυτῷ παρ᾽
5 > ,
€VKAKE®
ἐνιαυτόν, 25. 6424 (iv/A.D. ad znit.2) ἐϊνιαυτὸν παρ᾽ ἐνιαυτόν.
In Sy// 43818? (c. B.c. 400) μηδ᾽ ἐν ταῖς δεκάτ[α]ις, μηδ᾽ ἐν
τοῖς ἐνιαυτοῖ[ς, the reference is to ‘‘anniversaries.” Sy//
S025 (iii/B.c.) shows the word along with ἔτος, the heading
of a cure effected by Apollo and Asclepios—KaAJed πένθ᾽
ἕτη ἐκύησε, being immediately followed by—Atra πέντ᾽
ἐνιαυτοὺς ἤδη κυοῦσα KTA. For the adj. ἐνιαύσιος see P
Ryl 11. 98% (a.p. 172) φόρον ἐνιαυσίου σύνπαντι, ‘at a
total yearly rent,” and for éfevlavta = *‘annual sum” see
P Amh IT. 86% (a.p. 78) ἂς (sc. δραχμὰς) καὶ ἀπ[οδ]ώσω
kat’ ἔτος ἐξενίαυτα ἐν μηνὶ Φαῶφι, “I will pay every year
the annual sum in the month of Phaophi” (Edd.).
ἐνίστη μι.
Contemporary usage makes it clear that in 2 Th 22 ὡς ὅτι
ἐνέστηκεν ἡ ἡμέρα τοῦ Κυρίου, ἐνέστηκεν should be rendered
as pointing to strictly present time, ‘‘as that the day of the
Lord is zow present’? (RV) and not ‘‘is at hand” (AV):
see, 6. g., the references to the curen¢ month and year in
such passages as BGU I. 225 (a.p. 114) (= Selections, p. 74)
τῇ ὃ τοῦ ἐνεστῶτος μηνὸς Φαρμοῦθι, P Fay 28!9(a.p. 150-1)
(= Selections, p. 82) εἰς τὸ ἐνεστὸς ιδ (ros): cf. Milligan
Thess. p. 97, Zahn Jntr. i. p. 235. Add such passages as
P Tebt II. 383°? (A.D. 46) where certain shares are assigned
to contracting parties ἀπὸ τῆς ἐνεστώσης ἡμέρας ἐπὶ τὸν
ἅπαντα χρόνον, P Lond ττό4(λ)5 (A.p. 212) (=I. p. 164)
ἀπὸ τῆς ἐνεστώσης καὶ ὑποκειμένης ἡμέρας, P Oxy I. 37) 1
(A.D. 49) ἐνέστηι ἡ προθεσμία τοῦ δευτέρου ἐνιαυτοῦ, καῇ]
πάλιν ἀπέλαβεν, “the appointed day in the second year
came, and again she received (her wages), and P Flor I. 1°
(A.D. 153) τῆς προθεσμίας ἐνστάσης, so 25. 8119 (A.D. 103).
Mayser Gr. p. 371 collects many instances illustrating various
forms of the verb.
ἐνισχύω.
For the transitive use of this verb, as in Lk (Ac 9!9: οἴ,
Lk 224% D) cf. Hippocrates Zex. p. 2, 26 ὁ δὲ χρόνος ταῦτα
ἐνισχύσει πάντα, ὡς τραφῆναι τελέως (see Hobart, p. Sof.).
In Theophr. Fragm. i. 65 τοῦτ᾽ ἐνισχύειν ἑκάστῳ, ‘this,
in each thing, is strong,” we have the usual intrans. sense:
see Abbott Fourfold Gospel, p. 177 πϑ.
ἐνκαινίζω.
If we can trust the restoration in P Par 16% (B.c. 127)
εἴπαμεν κα[τα]κολουθεῖν τοῖς ἐξ ἀρχῆς ἐθισμοῖς Kal μη[θὲν
ἐνκαινί]ζειν, this verb can no longer be regarded as ‘‘exclu-
sively bibl. and eccl.” (Grimm-Thayer). In the above
passage, it will be noticed, it has the meaning of ‘‘make no
innovation ’’ as compared with ‘‘ initiate,” ‘‘inaugurate,”’ in
Heb 918, 10°. LS cite ἐγκαινιάζομαι from C/G IV. 8660.
ἐνκακέω.
BGU IV. 1043% (iii/A.pD.) contains the word ἐνκακή-
σαϊῖντος (2), but in an uncertain context: it is, however,
worth recording in view of the poverty of the ‘‘ profane”
attestation of this verb. See also Polyb. iv. 19. 10 τὸ μὲν
πέμπειν τὰς βοηθείας. . . ἐνεκάκησαν, “they omitted
through cowardice to send assistance,’ and Vett. Valens,
p- 20118 ἐκκακοῦντες. On the form cf. WH Notes, p. 156f.
’ ,
ενκαυχαομαι
ἐνκαυχάομαι.
Though we have no profane evidence for this word other
than A%sop’s Fables (230, ed. Halm), its occurrence in the
LXX (Pss 51%, 967 a/.) and in 2 Thess 1 indicates that it
was already then in common use: see Nageli, p. 44. For
the form cf. WH Wotes 5, p. 156.
ἐνκεντρίζω
belongs to the higher Κοινή : see the citations in Grimm-
Thayer, and cf. Nageli, p. 33. As against the view that
the process described by Paul in Rom 1117 is ‘‘ wholly
unnatural,” and that the strength of his argument depends
on this fact (SH ad /.), see W. M. Ramsay Pauline Studies,
Ῥ- 219 ff.
ἐνκοπή.
See s.v. ἐκκοπή.
ἐνκρίνω.
With this verb in 2 Cor το" Nageli (p. 56) compares the
use in the inscrr. € εἰς τοὺς ἐφήβους, “enroll,” as C/G
111 The
Alexandrian critics of the third and second centuries B.c.
employed it to mark out or select the best writers, as when
the orator Deinarchus is described by Suidas as τῶν μετὰ
Δημοσθένους ἐγκριθέντων els: see Companion to Greek
Studies, p. 147. For the subst. cf. Sy// 278%® (ii/B.c.)
στοχαϊζομένων ὑμῶν ἐκ τῶν ὑπ᾽ ἐμοῦ γεγραμμένων ἐγκρίσεων.
ἔνκυος.
For this NT Gar. εἰρ. (Lk 2°) cf. BGU IV. 110431 (B.c. 8)
ἐπεὶ δὲ καὶ ἔνκνος καθέστηκεν ἡ Διονυσάριον, P Oxy II.
267*° (A.D. 36) ἐνκύου σ[ο]ῦ οὔσηϊς, 75. X. 127333 (A.D. 260)
ἐὰ]ν «[δὲ] kal ἐπὶ τῆς ἀπαλλαγῆς ἔγκυος ἣν (/. ἡ) ἡ γαμου-
μένη, ““1Γ at the time of the separation the bride should be
pregnant.” See also Sy// 802" (iii/B.c.) ἔγκυος δὲ γενομένα
ἐγ γαστρὶ ἐφόρει τρία ἔτη, and 15 17,
ἔννατος.
See s.v. ἔνατος.
EvvEedc.
See s.v. ἐνεός.
ἔννοια.
P Par 63°? (B.c. 165) (= P Petr IIT. p. 20) ἐπὶ τῆς αὐτῆς
ἐννοίας [γενομέν]7ους, ‘‘ having come tothe same conclusion”
(Mahaffy), P Rein 71° (B.c. 141?) ὑποσχόμενός te [ἀπο-
δοῦναι ἢ διὰ maon|s ἡσυχίας εἶχον τῶι μηδεμίαν ἔννοιαν
[κ]ακίας ἔχειν, “‘comme il promit de me le rendre, je restai
complétement tranquille, n’ayant aucun soupcon qu’il me
cherchat malice ’’ (Ed.). For the verb, as in Judith 9§, cf.
Aristeas 133 κἂν ἐννοηθῇ τις κακίαν ἐπιτελεῖν. MGr
ἔννοια (ἔγνοια), “Scare,” ‘* worry.”
ἔνγνομιος.
Sir William Ramsay’s contention (Pauline Studies, p.
203 ff.) that Ac 19° ἐν τῇ ἐννόμῳ ἐκκλησίᾳ = ‘‘in a lawful
assembly ” (AV), rather than “in the regular assembly ”
216
| OGZS 24118 (ii/B.c.) :
3 ΄,
ἐνορκίζω
(RV), is supported by the use of the adj. in our documents.
Thus P Oxy II. 2471# (A.D. 90) of the registration of a man—
προστρέχοντι τῇ ἐννόμῳ ἡλικίᾳ, ‘‘who is approaching the
legal age” (cf. 7b. III. 651 (A.D. 126-7) τῆς κατὰ νόμους
ἡλικίας), P Ryl 11. 1538 (a.p. 138-61) &x]py οὗ γένηϊται
Tils ἐννόϊμο]ν [ἡ]λικίας, P Thead 185 (iii/iv A.p.) ἡγεμὼν
Seor|éra τὴν ἔννομον ἀξίωσιν προσφέρω ὑπὲρ τῶν ἀφηλίκων
παίδων, P Oxy I. 4118 (iii/iv A.D.) τὰς δὲ τοιαύτας] μαρ-
τυρίας ἀξιῶ εἰς καιρὸν ἔννομον ὑπερτεθῆναι, “but I beg
that these demonstrations be reserved for a legitimate
occasion” (Edd.), 26. 674 (A.D. 338) ποιῆσαι ἔνν[ο]μόν τε
| τυπωθῆν[αι] τὴν [το]ῦ δικαστηρίου προκάταρξειν (/. -ιν),
““to have the preliminary proceedings of the court con-
ducted under legal forms” (Edd.). In Sy// 9225 (iii/B.c.)
we read of a decision reached in the city of Delphi—ey
ἀγορᾶι τελείωι σὺν ψάφοις ταῖς ἐννόμοις, and similarly
cf. also Michel 46839 (mid. ii/B.c.)
προγράψ[ασῆθαι τοὺς προστάτας ἐν τοῖς ἐννόμοις xpdvo(t)s.
ἔννυχος.
For this poetic adj. (but see 3 Macc 55 and «“Ἔξορ. 110 ed.
Halm), which is used adverbially in its only occurrence in
the NT (Mk 18° ἔννυχα NBCD a/.), Herwerden (Zex. s.v.)
cites a metrical inscr. of v/A.D., 7G VII. 584° ὅταν σε λάβῃ
ἔννυχος ἠώς.
ἐνοικέω.
In P Par 1455 (ii/B.C.) ἐνοικοῦσιν βιαίως is used of taking
forcible possession of a house: cf. P Tor I. 1¥i-5 (B.c. 117)
Kal τῶν περὶ τὸν Qpov ἐνοικούντων Kal κρατούντων τῆς
οἰκίας. Other exx. are P Oxy III. 638 (a.p. 112) καὶ]
ἐνοικεῖν τὴν μητέρα ἡμῶν σὺν ἡμεῖν ἐν μιᾷ τῶν mpoyeypap-
μένων οἰκιῶν οἰκίᾳ, BGU III. 80.538 (ii/A.p.) ἐνοικεῖν ἀμίσθῳ
ἐν οἴκῳ. For ἐνοικέω along with ἐνοικίζω see P Hamb I.
3031 (A.D. 89) μηδὲ τοὺς παρ᾽ αὐ[τῆ]ς ἐνοικοῦντας καὶ
ἑτέρους ἐνοικίζοντας ods ἐὰνς βούληται ἐν τοῖς σημενομένοις
μέρεσι δυσὶ. . τῆς οἰκίας, Ρ Tebt II. 37213 (a.p. 141)
ἐφ᾽ ᾧ ἐξέσται] τῷ ᾿Αρείῳ ἐνοικῖν καὶ ἐνοικίζιν, ‘‘on con-
| dition that Arius shall have the right of domicile whether
for himself or others’’ (Eda.). For ἔνοικος see BGU 1.
1194 (A.D. 175) κ]ατ᾽ οἰκ(ίαν) ἀπογρ(αφὴν) evolk(wy), and
for ἐνοίκησις and ἐνοίκιον see P Oxy I. 104%® (a will—
A.D. 96) A. ἕξει τὴν ἐνοίκησιν kal τὰ πε[ρ]ιεσόμενα ἐνοίκια
(‘‘rents ’’) τῆς σημαινομένης οἰκίας. This document shows
also #4 a subst. ἐνοικισμός (not in LS). See also Modica
| Introduzione, pp. 172, 272 ἴ.
> /
| &vooxila,
confined in the Bibl. writings to 1 Th 527, except as a
variant in 2 Esdr 23 (13)*°, is a strengthened form of δὁρκίζω
(cf. Rutherford VP p. 466 f.), and, like it (Mk 57, Ac 19}8),
is construed with two accusatives. Thus in C/G IV. 92888,
which Ramsay (C. avd B. ii. p. 499) assigns to the first half
of iv/A.D., we have an adjuration to the public not to intrude
any corpse into the tomb, as well as a reference to the Angel
standing on the tomb as guardian—évopk({w ὑμᾶς τὸν ὧδε
ἐφεστῶτα ἄνγελον, μή τίς ποτε τολμῇ ἐνθάδε τινὰ καταθέσθε.
Cf. also the Jewish Chr. epitaph C7G IV. 92704 ἔνθα κεῖντε
ὀστέα τοῦ σώφρονος ἸΤαύλου διακόνου. ἐνορκιζόμ[ε]θ[α] τὸν
παντ[ο]κράτο[ρ]α O(ed)v.... For ἐξορκίζω see P Leid
eae:
€voTns
V. iv. 31 (iii/a.D.) ἐξορκίζω σε, τὴν δύναμίν σον, τὸν μέγαν
θ(εὸν) κτλ., and the magical incantation P Par paeeee
(ili/A.D.) (= Selections, p. 113) ἐξορκίζω oe δαῖμον, ὅστις
ποτ᾽ οὖν el, κατὰ τούτου τοῦ θεοῦ KTA. A late form ἐνορκέω,
unknown to LS, is found in BGU III. 8365 (time of Jus-
tinian) évopko[d]pev kata τοῦ δεσπότου Χριστοῦ. For the
adj. ἔνορκος see OG/S 558 (B.C. 311) ἐνόρκων γενομένων τῶν
τε Ἑλλήνων πάντων Kal τῶν ἐν τοῖς [π]ράγμασιν ὄντων.
ἑγνότης.
With the use of this subst. in Eph 4313 cf. Usener ΖΦ 21ε.
p- 131} dpotopepets ὄγκους (covpuscu/a). . τινὰ διασώζοντας
συμπάθειαν πρὸς ἀλλήλους Kal ἑνότητα ἰδιότροπον . .
(cited by Linde ΖΞ 2Ζε. p. 34).
ἐνοχλέω.
This common verb, as in Greek writers generally, is
construed both with the acc. and the dat. As exx. of the
former constr. we may cite P Hib I. 567 (B.c. 249) σὺ οὖν
μὴ ἐνόχλει [α]ὐτόν, P Leid Wt 54 (ii/iii A.D.) μαθὼν δὲ
τὸν κύριον τῆς ἡμέρα (/.—as), ἐκεῖνον ἐνόχλει λέγων" Κύριε
κτλ., and P Oxy VI. 89944 (A.D. 200) where a woman
petitions that the collectors of certain dues should not be
allowed ἐνοχλεῖσθαί pe γυναῖκα οὖσ[α]ν ἄνανδρον καὶ
ἀβοήθητον, ‘to harass me, a woman without a husband or
helper” (Edd.): cf. from the inscrr. Sy// 2531 (ili/B.c.)
γέγρα[φ]α τῶι "Ηρακλείδηι μὴ ἐνο[χ]λεῖν ὑμᾶς. For the
dat. constr. see P Tebt II. 2868 (a.p. 121--38) σὺ δὲ περὶ
τῶν οὐ ζη[τ]ουμένων ἐνοχλεῖ (/.—etv) μοι θέλεις, “but you
still wish to trouble me about points which are not at issue ”
(Edd.), P Oxy VII. 1068" (iii/A.p.) ἐφ᾽ ᾧ μηδὶς ἐνοχλήσι
aire, 7. IX. 1221° (iii/iv A.D.) τῷ οὖν Ζωιλᾷ μὴ ἐνόχλει
περὶ τούτου, and from the inscrr. Sy// 418% (a.p. 238)
οὐδεὶς ἡμεῖν ἐνόχλησεν. P Tebt 11. 335!* (mid. ili/a.p.)
παύεσθαί pov τὸν ὀφφικιάλιον τῆς τάξεως ἐνο[χλοῦντα].
ἐνοχλεῖ γάρ μοι κτλ., “that the magistrates’ subordinate
may give up troubling me. For he troubles me” etc.—
shows an unusual construction with the gen. due to the
influence of παύεσθαι. For the pass. we may cite P Petr II.
16!° (mid. ili/B.c.) (= Witkowski, p. 12) ἵνα μη]θὲν ἐνο-
χλῆται τὸ οἰκόπεδον, OG/S 669% (i/a.D.) wre (1. μὴ) μάτην
ἐνοχλείσθωσαν. In Ῥ Hamb I. 2752 (B.c. 250) συνέβη οὖμ
μοι ἐνοχληθῆναι ἐμ Φιλαδελφείαι [ὥστε ἀσχολί]αν με ἔχειν
τῆι ἡμέραι ἐκείνηι, the verb does not seem to mean much
more than ‘“‘ be engaged.” In P Petr II. 25 (a)* eis ἵππον
évoxAovpevoy = “for a sick horse.” For διενοχλέω see
BGU IIL. 8308 (i/a.D.) διενοχλ[ο]ύμενος ὃ αὐτοῦ καρπώνης.
ἔνοχος.
Wellhausen’s assertion (2 Ζγι1, p. 33 Ε) that & τῇ κρίσει
in Mt 5% is ‘‘ungriechisch” is sufficiently ruled out by
Grimm’s apt parallel & τῇ γραφῇ, ‘‘ liable to be indicted,”
from Xenophon (Jem. i. 2. 64): Blass Gy. p. 106 makes
the dative in Mt ἀξ ‘‘the commoner classical construc-
tion.” The dat. of the crime, also classical, is found in
Hellenistic, as P Eleph 231" (B.c. 223-2) & τῆι ἀσεβείαι
τοῦ ὅρκου, and other exx. cited under ἀσέβεια : the phrase
ἢ ἔνοχος εἴην τῷ ὅρκῳ recurs very frequently, e.g. P Oxy I.
827(mid. iii/A.D.), P Ryl 11. 8274 (a.p. 113), 25. 8835 (a.p.
156), P Fay 2417 (a.p. 158). In an edict of the Prefect
Aulus Avillius Flaccus (i/A.D.) we find θανάτωι ἔνοχος
Part III.
217
ἐντεῦθεν
ἔσίτωι, which prompts Wilcken (Archiv. i. p. 170, n.3) to
observe on Mt 2655 that the Prefect writes better Greek than
the Evangelist. ‘‘ Or is the illogical genitive 8avarov only
a MS. corruption due to the fusion of z and o vowels in
the later vernacular?’’ The gen. in 1 Cor 1157 is claimed
by Deissmann (2.4.8 p. 116) as a Cilician provincialism of
Paul. Foran ex. of é with the dat. ofthe penalty, contem-
porary with the NT writings, see P Oxy II. 2752 (a contract
of apprenticeship—a.bD. 66) (= Sedections, p. 57) ἐὰν δὲ Kal
αὐτὸ[ς ὁ] Πτολεμαῖος μὴ ἐγδιδόάξῃ τὸν παῖ[δ]α, ἔνοχος ἔστω
τοῖς ἴσοις ἐπιτε[(]μοις, ‘but if Ptolemaeus himself does not
teach the boy thoroughly, let him be liable to like penal-
ties”: cf. Ach. Vat. viii. 10 δυσὶ θανάτοις vox. From the
inscrr. we have Michel 8274-5 (mid. iii/B.c.) ἔνοχοι
ἔστωσαν τῶι κατὰ τὸν τῆς οἰκονομίας νόμωι. Vett. Val.
Ρ- 117° κατάμοιχοι γίνονται ἢ ἔνοχοι μοιχείας shows the
gen. of the crime, as in Mk 329, Gen 26", 2 Macc 135.
For the subst. ἐνοχή = ‘‘ ob/igatzo,” see P Iand 48% (a.p.
582) with the editor’s note, and Wenger Ste//vertretung,
Ρ- 262.
ἐνταφιάζω.
On the use of the corresponding subst. ἐνταφιαστής in
LXX Gen 50? to describe the Egyptian physicians who
embalmed the body of Jacob, see Deissmann AS p. 120f.,
where the professional designation is illustrated from P Par
75 (B.C. 99). It occurs again in P Oxy III. 4768 (ii/A.p),
the report of two ἐνταφιασταί who had been commissioned
to examine a dead body—an indication, as Lumbroso has
pointed out (Archzv iii. p. 163 f.), that the ἐνταφιασταί
were trained physicians, and able to conduct the work not
only of embalming but of autopsy : cf. also Archzv v. p. 26 f.
and Otto Przester il. p. 195n1. The mummy-tablet Prezszoke
25 is inscribed τῷ Πανεχάτῃ ἐνταφιαστῇ, similarly 76. 3442.
The verb is found in Zest. xzz. pfatr. Jud. xxvi. 3 (ed.
Charles) μηδείς pe ἐνταφιάσει ἐν πολυτελεῖ ἐσθῆτι.
ἐνταφιασμός.
With Jn 127 we may compare a striking passage from
Philodemus de morte ed. Meckler, p. 49, 17: vir sapiens
εὐθὺς ἤδη τὸ λοιπὸν ἐνταφιασάμενος (quasi) περιπατεῖ Kal
τὴν μίαν ἡμέραν ὡς αἰῶνα κερδαίνει (cited Herwerden 7 6...
s.v. ἐνταφιάζειν). In Jn /.c. the word should be translated
not “ burying ’’ (as AV, RV), but ‘laying out ” or ‘* prepara-
tion for burial” :
p- 98.
see further on the passage Field /Vores,
ἐντέλλομαι.
For this common verb = ‘‘give orders,” ‘‘ charge,” it is
sufficient to cite P Grenf I. 30% (B.c. 103) οἷς καὶ ἐντε-
τάλμεθ[α] ἀσπάσεσθαι ὑμᾶς παρ᾽ ἡμῶν φιλοφρόνως, P Tebt
I. 37! (B.c. 73) ἐντέταλταί μοι παραλαβὼν στρατιώτας
ἐκπορθῆσαι αὐτούς, P Ryl II. 229° (A.D. 38) ᾿Ὠφελίωνι
ἐνετειλάμην ἵνα καὶ αὐτὸς Soi ἑτέραν (sc. ὄνον), 20. 241'°
(iii/A.D.) περὶ ὧν σοι ἐνετίλατο Σ. The later juristic usage
= “invest one with legal powers,” is discussed by Mitteis
Papyruskunde, p. 261, and Wenger Ste/lvertretung, p. 105.
ἐντεῦθεν.
For ἐντεῦθεν -- ‘‘from this time” cf. P Lond ττό4(7)1}8
(A.D. 212) (=TIII. p. 161) ἃς καὶ ἐντεῦθεν χαρίζεται τοῖς
29
ἔντευξις
αὐτοῖς τέκνοις, 2. (λ)15 (=p. 164) ἐντεῦθεν δὲ παρέλαβεν ὃ
αὐτὸς παρὰ τοῦ Πβήκιος τὸ προκείμενον [π]λοῖον, 26. (4)
(p. 167), and 24. 9485 (A.D. 236) (=III. p. 220) ἀφ᾽ ὧν
ἐντεῦθεν ἔσχεν apy(uplov) δραχμὰς τεσσεράκοντα. In P
Oxy X. 1277}} (a.D. 255) we have ἂς (sc. δραχμὰς) καὶ
ἐντεῦθεν ἀπέσχον, ‘which I thereupon received’: cf. P
Tebt 11. 378! (A.D. 265) ἐντεῦθεν δὲ ἔσχον παρ᾽ ὑμῶν εἰς
ἀνάκτ[ησιν] ἔργων τῶν ἀρουρῶν, ““ἀπα I have received
forthwith from you for the restoration of the operations upon
the land”? (Edd.), P Ryl II. 969 (A.p. 117-8) ἐντεῦθεν
ὑπεχόμεθα, “we henceforth undertake,” and so P Giss I.
6.1 (A.D. 117). In P Oxy VI. 9303 (ii/iii A.D.) μὴ ὄκνι
por [γ]ράφειν Kal περὶ ὧν ἐ[ὰ]ν χρείαν ἔχῃς. ἐντεῦθεν
ἐλοιπήθην (1. ἐλυπήθην) KTA., ἐντεῦθεν may = “forthwith ”
or ‘‘therefore ’’: see the editors’ note. ᾿Εἰντεῦθεν ἤδη in
Byzantine documents (e.g. P Iand 48!7—a.p. 582) =‘‘ now.”
ἔντευξις.
The usage of this word in 1 Tim 21, 45, is readily explained
by its constant recurrence in the papyri and inscriptions as a
kind of ‘‘vox sollemnis’’ for a ‘‘ petition” of any kind: cf.
Deissmann BS pp. 121, 146, Laqueur Quwaestiones, p. 8.
Thus in the Ptolemaic papyri it is constantly used of any
writing addressed to the King, e.g. in P Par 26° (B.c. 163-2)
(= Selections, p. 13) the Serapeum Twins remind Ptolemy
Philometor and Cleopatra 11.---ἐνετύχομεν, kal ἐπεδώκαμεν
ἔντευξιν : cf. P Amh II. 33% (c. B.C. 157), a petition from
five cultivators of domain lands to the same Royalties—
δεόμεθ᾽ ὑμῶν τῶν μεγίστων θεῶν εἰ ὑμῖν δοκεῖ ἀποστεῖλαι
ἡμῶν τὴν ἔντευξιν ἐπὶ τοὺς αὐτοὺς χρηματιστάς, P Fay 1258
(to Cleopatra III. and Ptolemy Alexander—B C. 103) δέομαι
ἐπιστεῖλαί μου τὴν ἔντευξιν ἐπὶ τοὺς ἀποτεταγμένους τῆι
κατοικίᾳ χρηματιστάς. In Roman times the word occurs,
but rarely, of petitions addressed to the Strategus, e.g.
P Flor 1. 5518 (a.p. 88) τὰ διὰ τῆς ἐντεύξεως δεδηλωμένα,
26. 56® (A.D. 234): see further Mitteis Papyruskunde,
p- 13ff., and the editor’s note to P Hamb I. 29% For
ἐντυχία = ‘‘intercession,’’ ‘petition,’ as in 3 Macc 64°,
cf. P Lond 4435 (8.6. 161) (=I. p. 34) τὸν τὴν ἐντυχίαν
ποιησόμενον, and for a new subst. παράτευξις see P Amh I.
3(α) 11:35 quoted under παρατυγχάνω.
ἔντιμος.
In P Hamb I. 3115 (ii/aA.D) a certificate is granted to a
retired soldier who had served for 26 years, and been dis-
charged ἐντείμῳ ἀπολύσσει, ‘‘ with honourable release” : cf.
for a similar use of the adv. with ἀπολελυμένος of an
““honourably discharged” veteran, P Oxy XII. 14718
(A.D. 81), 26. 1459* (A.D. 226), P Lond 9064 (A.D. 128)
(ΞΞ 111. p. 108), BGU IV. 1021? (iii/A.p.), Pretstgke 424,
while the magical BGU IV. 10264 (p. 25), ἔντιμος (2. —ov)
ὡς Μιχαήλ, ἔνδοξας (/.—ov) [ὡς] Ταβριήλ, ‘ suggests,”
as Dr. E. A. Abbott (CR xxxi. p. 153) has pointed out,
“ἐᾷ connection between ἔντιμος and the military distinction
of Michael, as contrasted with the peaceful glory of Gabriel.”
These and similar exx. have led Abbott (z?¢ s.) to the con-
clusion that in Lk 7? the epithet ἔντιμος is almost certainly
misplaced, and should be attached not to the ‘‘ servant”
but to the ‘‘centurion” in the sense of ‘‘honourable.”
This meaning suits all the other NT passages, where the
218
> ,
€VTOS
word occurs—Lk 148, Phil 225, 1 Pet 246 (see Hort’s note
on 4). Syd 837 records the freeing of a female slave μηδενὶ
μη]δὲν προσήκουσαν κατὰ τοὺς Αἰτωλῶν] νόμους ἰσοτελῆ
καὶ ἔντειμον, and in the iii/A.D. Hadrumetum imprecatory
tablet (BS, p. 274 ff.) after the invocation we have—*
ἄκουσον τοῦ ὀνόματος ἐντίμου καὶ [φοβ]εροῦ καὶ μεγάλου
καὶ ἄπελθε κτλ.
ἐντολή
is used of a royal ‘‘ ordinance” of Euergetes IT. in P Tebt
I. 610 (B.C. 140) broreTaxa]pev δὲ Kal τῆς παρὰ τοῦ βασι-
λέως[καὶ τῶν βασιλισσῶν παραδεδοἸμένης περὶ τῶν ἀνηκόντων
[τοῖς ἱεροῖς κομίζεσθαι ἐϊντολῆς τὸ ἀντίγραφον, and in Par
6518 (B.c. 146), the writer, after informing Ptolemy Philometor
that he had executed certain instructions regarding Egyptian
contracts, adds— μὲν ἐντολὴ ἐγδέδοται ἡμῖν els τὴν A τοῦ
᾿Αθύρ: cf. P Lille I. 385 (c. B.c. 240) ἐν(τολὴ) τοῖς ἐλαιοκαπή-
λοις, ‘‘ circulaire aux revendeurs ᾿᾿ (Ed.). From Roman times
we may cite the reference to Imperial ordinances —tats
θειαῖς ἐντολαῖς in an inscr. from Bulgaria, Sy// 418°4 (a.D.
238) : cf. τ Cor 719 αἱ. Other more general exx. are P Ryl
II. 812 (the letter of an official—c. A.D. 104) μεμνῆσ[θαί
μΊου τῆς yevopevy[s] αὐτῷ ἐντολῆς, BGU 11. 6008 (ii/ili A.D.)
ἐνμένω πᾶσι ταῖς προγεγραμέν[α7ις [ἐν]τολαῖς [κ]αθὼς
κυρί[α], ἠμεληκέναι σου τῶν évroA@y—the letter perhaps of
a slave to her mistress. For κατὰ τ. ἐ. cf. PSI 1117. 236°
(ili/iv A.D.) κατὰ τὰς ἐντολὰς ἂς elxo[v, BGU III. 9411}
(A.D. 376) ταῦτα δὲ παρέσχες τῷ [ . . .1᾿Απολλωνί[ῳ] kat’
ἐντολήν.
ἐντόπιος.
In P Lond 192% (early i/A.D.) (ΞΞ 11. p. 225) a list of
“local ’’—éyrom(wy—names|is opposed to a list of ‘‘ Alex-
andrian ”— Adetay8péoy—names. Cf. P Oxy VIIT. 1153"
(i/A.D.) ἐντοπίᾳ δὲ πορφύρᾳ χρήσασθ(αι) μέλλομεν, ‘ we are
going to use local purple” (Ed.), CPR I. 127 (A.p. 93)
χρυσοῦ ϑοκιμίου σταθμῶι ἐντοπίωι, ‘standard gold accord-
ing to the local weight,” P Lond 755 verso 19 (iv/A.D.)
(= III. p. 222) &m[d] ἐντοπίου λίθου, ““ from native stone.”
For the form ἔντοπος see OG/S 6297° with Dittenberger’s
note.
ἐντός.
We have no citation which throws any light on the much
disputed meaning of ἐντὸς ὑμῶν in Lk 1731, but it may be
noted that the same phrase occurs in a similar connexion in
the second of the new sayings of Jesus, P Oxy IV. 65438,
ἡ βασιλεία τῶν οὐρανῶν] ἐντὸς ὑμῶν [ἐῖστι [kal ὅστις ἂν
ἑαυτὸν] γνῷ ταύτην εὑρή[σει..... where the context favours
the translation ‘‘ within you’’: for a different restoration of
the latter part [kal ὃς ἐὰν τὰ ἐντὸς ὑμῶν] γνῷ, see Deissmann
LAE p. 438. The word is used of ¢zve in such passages
as P Oxy IV. 724 (A.D. 155) ἐὰν δὲ ἐντὸς τοῦ x[p]dvov
αὐτὸν ἀπαρτίσῃς, “if you make him (the pupil) perfect
within the period,” in a contract of apprenticeship, and 2%.
X. 12788 (A.D. 214) ἐντὸς τοῦ προκειμένου αὐτοῦ χρόνου,
and of place in P Ryl II. 1618 (Α.Ὁ. 71) ἐντὸς περιβόλου
ἱεροῦ θεοῦ Doxvorratov, 20. 1577 (A.D. 135) ἐντὸς τείχου
τοῦ κτήματος, and P Oxy VIII. 112815 (a.p. 173) τὸ
“cc ᾿
> ,
ἐντρέπω
συμπόσιον καὶ τὴν ἐντὸς αὐτοῦ κέλλαν, “a dining-room and
the storechamber within it’’: see also the famous temple
inscr. cited s.v. ἀλλογενής. In P Oxy X. 1274 (ili/A.D.)
a minor is described—étt ὄντος ἐντὸς τοῦ Λαιτωρίου νόμου,
“ being still subject to the Laetorian law ’’—a law protecting
persons under the age of twenty-five from fraud: see the
editors’ note, where reference is made to BGU II. 378%
(li/ili A.D.) and 611: (i/A.p.). In the medical receipt
P Oxy VIII. 10888 (early i/a.D.) the remedy to stop nose-
bleeding is—pavvay φύρασον χυλῶι πράσωι kal ἐνάλιψον
τὸν χυλὸν ἐνδόθεν, ‘mix frankincense with onion-juice and
apply the juice inside ”’ (Ed.).
ἐντρέπω.
The late metaphorical sense οἵ ἐντρέπομαι ‘am ashamed,”
which is found in the NT in 2 Th 315, Tit 25, and survives
in MGr, may be illustrated by such passages from the Kowy
as P Par 495 (B.c. 164-58) παρακαλέσας αὐτὸν ἀπόστειλον
πρὸς ἐμέ, γίνεται yap ἐντραπῆναι, 16. 47. (c. B.C. 153) (=
Selections, p. 22) t μὴ μικρόν τι ἐντρέπομαι, οὐκ ἄν pe ἶδες
τὸ πρόσωπόν μου πόποτε, ‘but for the fact that I am a
little ashamed, you would never have seen my face,” and 2d.
3774 (ii/B.c.) évtpemévtos (for form, see Mayser G7. p. 19)
δὲ τοῦ ᾿Αμώσιος. On ἐ. in its middle sense of “πᾶνε
respect to” construed with the acc., as in Mk 12%, see
Proleg. p. 65, Anz Subsidia, p. 269.
ἐντρέφομιαι.
For ἐ. c. dat., as in 1 Tim 45, Dibelius (@ZNT ad 1.)
aptly cites Epict. iv. 4. 48 τούτοις τοῖς διαλογισμοῖς
ἐντρεφόμενος.
ἔντρομος.
For ἔντρομος fev in the NT cf. ἔκτρομος, not found in the
lexicons, but apparently used in the same sense in the great
Paris magical papyrus of about A.D. 300— 9°78 ὁρκίζω ce...
τὸν ἐφορῶντα ἐπὶ γῆς kal ποιοῦντα ἔκτρομα τὰ θεμίλια
αὐτῆς, ‘‘and maketh tremble the foundations thereof”: see
Heb 12% ND,, and cf. Deissmann LAZ p. 254 and BS
p- 290.
ἐντροπή.
We are unable to illustrate the meaning of ‘‘shame”
which this word has in its two NT occurrences (1 Cor 6°, 1554,
cf. Ps 34(35)7°, 43(44)25 a/.), and which survives in MGr;
but for the derived sense of ‘‘respect,’’ ‘‘ reverence,’’ cf.
OGTS 3237 (B.C. 159-38) πολὺ δὲ τῶν Kad’ ἑαυτὸν συνέσει
καὶ παιδείαι προάγων [παρὰ μὲ]ν τοῖς ἄλλοις ἐντροπῆς καὶ
δόξης δικαίως ἐτύγχαμεν, and the late magical papyrus
P Lond 4617 (iv/a.p.) (=I. p. 65) δὸς ἐντροπὴν τῷ φανέντι
πρὸ πυρός.
ἐντρυφάω.
For this verb = ‘‘ take delight τη ’’ with dat. of person cf.
Plut. Pelopedas 30 ἸΤελοπίδᾳ δὲ οὕτω μὲν οὐκ ἐνετρύφησε.
The verb construed with ἐν is found with a somewhat
stronger meaning in its only NT occurrence, 2 Pet 213,
ἐντυγχάνω.
For the technical use of this verb = ‘‘ petition,” ‘‘ appeal,”
(see σον. ἔντευξις) it is enough to cite P Tebt I. 584 (B.c. 111)
219
> ,
€ νυπνιάζομαι
ἐντευχαν (1. ἐνέτευχαν) οἱ Cy κωμογρ(αμματεῖς) . . τῶι
διοικη(τῆι), “‘the 13 komogrammateis appealed to the
dioecetes,” 20. 183 (late ii/B.c.) ὑπὲρ ὧν Kal ἐνέτυχον
[Απολ]λωνίωι, 16. 11. 297% (c. A.D. 123) τοῦτο ἐπιγνοὺς ὃ
συνηγορούμενος ἐνέτυχε Τε[ι]Ἱμοκράτει, ““οπ learning this
my client appealed to T.” (Edd.), 2b. 3352 (mid. iii/a.p.)
Pinvois . . . ἐντυγχάνει, ‘petition of Phiénous,” P Oxy
XII. 1502% (c. A.D. 260-1) Oais Dephvov ἐντυγχάνει. For
the more directly religious use (as in Rom 854, Heb 735), see
ἐντυγχάνω τῷ θεῷ ὑπὲρ ὑμῶν. In the question to an
oracle, P Fay 137% (i/A.D.) we have the simple, classical sense
ἦ μέλω (/. μέλλω) ἐντυγχάνιν ; ‘‘shall I meet him?” Cf.
Michel 30818 (1st half ii/B.C.) tots ἐντυγχάνουσιν αὐτῶι τῶν
πολιτῶν ἴσον αὑτὸν παρεχόμενος διατετέλεκεν, ‘has con-
tinued dealing fairly with any of the citizens who came
across him.’”’ For ἐντυγχάνω κατά, as in Rom 11°, cf. P
Giss I. 3616 (B.c. 161) ἐνετύχομεν καθ᾽ ὑμῶν περὶ τῶν de
[ἀρ]ου(ρῶν), P Amh II. 1349 (early ii/A.D.) ἐντυχεῖν κατὰ
II., and for ἐ. περί see PSI IV. 340° (B.C. 257-6) ἀποκέκριται
yap τοῖς ἐντ[υ]γχάνουσι περὶ Πτολεμαίου, 20. 410% (iii/B.c.)
rept’ Opov ἐντυχεῖν ᾿Αμμωνίωι, and P Amh IT. 1421° (iv/a.D.)
ἐνέτυχα τῷ σῷ ἀδε[λ]φῷ Φιλαγρίῳ περὶ tovt[w]y. In P
Oxy IIL. 533% (ii/iii a.p.) we have ἐνέτυχον τῷ διοικητῇ
ἕνεκα τῆς προσόδου. In the Petition of Dionysia, P Oxy IT.
237 (A.D. 186), the editors note that the verb is used both of
presenting and of answering a petition: see their note on
v.21, and cf. Laqueur Quaestiones, p. 15 ff. where ἐντυγχάνειν
= “‘degere” is fully illustrated.
ἐντυλίσσω
is found in the magic P Lond 121535 (iii/A.p.) (= I. p. 110)
ἐντύλισσε τὰ φύλ(λα) ἐν σουδαρίῳ kevw (1. καινῷ), a passage
which strangely recalls Jn 207: cf. also Mt 275%, Lk 2355,
where ἐντυλίσσω is substituted for the Markan ἐνειλέω (Mk
1585). Abbott (Joh. Voc. p. 346) suggests that ‘* Matthew
and Luke may have objected to the word (especially when
applied, as by Mark, not to ‘ body’ but to ‘ him’) as being
unseemly, because it is used of fettering prisoners, swathing
children hand and foot, holding people fast in a net, entang-
ling them in evil or in debt, and generally in a bad sense.”
See s.v. ἐνειλέω. In P Lond 402 verso'® (ii/B.c.) (ΞΞ 11.
p. 11) we find mention of an ἐριᾶ (ἐρεᾶ) ἐντύλη, by which
the editor understands a woollen wrapper or rug: the word
is new to LS.
ἐντυπόω.
Aristeas 67 é ἧ κρυστάλλου λίθος καὶ τὸ λεγόμενον
ἤλεκτρον ἐνετετύπωτο, ‘into this were inlaid crystal and
the so-called electron”—in the description of the table
sent by Ptolemy Philadelphus to Jerusalem. MGr ἐντύπωσι,
“Ὁ impression.
ἐνυβρίζω.
P Oxy II. 2377: 1 (Α.Ὁ. 186) ἐπιμένει τῇ αὐτῇ ἀπονοίᾳ
ἐνυβρίζων μοι, “she continues her outrageous behaviour and
insulting conduct towards me” (Edd.).
ἐνυπνιάζομαι.
The importance attached to temple visions and dreams in
Egypt (cf. Milligan Selections, p. 18 ff.) is shown by the
Text
€VUTTVLOV
mention in P Par 5478 of an ἐνυπνιοκριτής in the Serapeum :
see also s.v. ἐνύπνιον. Boll Offensarung, p. 135 cites Lyd.
de ost. p. 76, 21 αἰσίους ὀνείρους of ἄνθρωποι ἐνυπνιασθή-
σονται, of κακὸν πέρας ἕξουσιν.
ἐνύπνιον.
This common LXX word (cf. Ac 217) may be illustrated
by two passages from the Paris Papyri, both belonging to
ii/s.c., P Par 44° (B.c. 153) (= Witkowski, p. 82) ἐγὼ yap
ἐνύπνια ὁρῶ πονηρά, 47°° (c. B.C. 153) (= Selectéons, p. 23)
ἀποπεπτώκαμεν πλανόμενοι ὑπὸ τῶν θεῶν καὶ πιστεύοντες
τὰ ἐνύπνια, ‘‘ we have fallen from hope, being deceived by
the gods and trusting in dreams”: cf. the heading of P Leid
C (B.c. 163-2) τὸ ἐνύπ[ν]ειον ὃ [et]5ev Tayns. From the
inscrr. we may cite Sy// 802% (iii/B.c.) where the lame and
the blind became whole—évirrvioy ἰδόντας μόϊνον (ἐνύπνιον
= ὄψις), and Preisigke 685 (ii/B.c.) ἐνύπνια κρίνω, Tod θεοῦ
πρόσταγμα ἔχων, TUX’ ἀγαθᾶι.
ἐνώπιον.
To Deissmann's proof (BS p. 213) that this word belongs
to the vernacular, and is not to be treated as a new formation
of ‘* biblical” Greek, much additional evidence can now be
added from iii/B.c. onwards. The earliest ex. of the word
known to us, P Hib J. 3055 (before B.c. 271), is unfortun-
ately followed by a lacuna—y δίκη σου ἀναγραφήσετ[α]ι ἐν
[τῶι ἐν Ἡρ]ακλέους πόλει δικαστηρίωι [ἐ]νῴπιον [. .. .,
**the case will be drawn up against you in the court at
Heracleopolis in the presence of . . .” (Edd.). Wilcken’s
translation of BGU II. 5781 (a.p. 189) μετάδ(ος) ἐνώπι(ον),
“deliver personally” (cited by Deissmann z¢ szfra) finds
an exact parallel in P Tebt I. 141% (B.c. 114) παρηγγελκότες
ἐνώπι[ον, “1 gave notice in person "᾿ (Edd,), P Flor I. 567°
(A.D. 234) μετέδωκ(α) Avpnd((w) . . ἐνώπιον ὡς καθήκει.
For the prepositional use with the gen. see P Lond 35°
(B.c. 161) (=I. p. 25) εἶπάς μοι ἐ[νόπ]ι. τοῦ Σάραπι, P
Grenf I. 38" (ii/i B.c.) ὃ ἐνκεκλη[μ]ένος προσπηδήσας μοι
ἐ[ν]ώπιό[ν] τινων ἔτυπτεν κτλ., P Oxy IV. 658% (A.D. 250)
ἐνώπιον ὑμῶν. . ἔσπεισα, and Sy// 8437 (time of Trajan)
ἐνώπιον τῶν προγεγραμμένων θεῶν. In P Grenf II. 71% 56
(A.D. 244-8) we have ἐνόπιν αὐτοῖς, for which the editors
read ἐνώπιον αὐτῶν. In Sy// 588*4° (c. B.c. 180) the word
is usedas a substantive—ov]qoat κεφαλὴν ἑκατέρωι ἐνωπίωι
τῶν στοῶν.
A new adj. ἐνόπιος occurs in P Par 6385 (B.c. 164) (= P
Petr III. p. 20) τοσούτω[ν κ]αὶ τηλικούτων διαστολῶν
yeyovulw[y ὑμῖ]ν καὶ ἐνοπίοις kal διὰ γραμμάτων, ‘though
so many and so extensive explanations have been given to
you both face to face and in writing” (Mahaffy), Preisigke
3925 (B.C. 149-8 or 137-6) παρηγγελκότε[ς] Τ᾽αγῶτι μὲν
évarr(wt,’ Εἰσοροήρει δὲ am’ οἰκίας δι’ ᾿Ε'πωνύχου φυλακίτου :
see Preisigke Fachworter, p. 78.
ἐνωτίζομαι.
Vorstius de Hebraismis NT, p. 10 ff. questions the coinage
of this word by the LXX translators in order to render the
Heb. JN, and thinks that it was already in use in
common speech (‘non noviter ea a Graecis Interpretibus,
aut a scriptoribus N.T., est fabricata ; sed in vulgari sermone
obtinuerat iam ante”). Anz, however, regards (p. 378) the
220
ἐξάγω
constr. with the dat. found in Exod 1525 BAF as due to
Hebraistic influence ΟΣ ΡΟ ΒΝ ΠῚ). We are unable
to cite any ex. of the verb from vernacular sources, but
ἐνώτιον “earring,” as in Exod 357%, Isai 320, is fairly com-
mon, e.g. BGU IV. 11017 (B.c. 13) ἐνωτίω(ν) χρυσί(ῶν),
P Ryl II. 1242° (i/a.p.) ἐνῴδιον χρυσοῦν, a/.: in P Petr I.
1274 we find the form ἐνώιδιον, as in Attic inscrr. from
B.C. 398 onwards, cf. Meisterhans Gr. pp. 65, 79.
ἕξ.
PSI IV. 320}5 (A.p. 18) ἀρούρας ἕξ. The adv. ἑξάκις is
found in one of the wall scribblings on the royal graves at
Thebes, Preisigke 1838 Θεόφιλος Κλεοβούλου] ée€daxts.
MGr ἕξι, ἕξε.
ἐξαγγέλλω.
For this word, found in the NT only in r Pet 2°, cf. the
magic P Lond 4683 (iv/A.p.) (=I. p. 74) ὅπως αὐτοῖς
ἐξαγγείλω τὰ προγεγονότα αὐτοῖς, and from the inserr. OG/S
2664 (iii/B.c.) ἐξαγγελῶ τὸν τούτων TL ποιοῦντα
[Εἰὐμέν ει with the passages cited by Dittenberger ad /., and
ib. 3851} (mid. i/B.c.) νόμον δὲ τοῦτον φωνὴ μὲν ἐξήγγειλεν
ἐμή, νοῦς δὲ θεῶν ἐκύρωσεν.
ΘΕ ,
ἐξαγοράζω.
For the use of the szf/ex in connexion with the purchase
or redemption of slaves, see 5.7. ἀγοράζω. The similar use
of the compound in Gal 31", 4° suggests that in Eph 5°,
Col 4, the meaning is not so much ‘‘ buying up,” ‘‘ making
market to the full of” the opportunity, as ‘‘ buying back (at
the expense of personal watchfulness and self-denial) the
present time, which is now being used for evil and godless
purposes” (Williams ad Col /. c.in 60 7}.
ἐξάγω.
For this verb in connexion with leading out from prison,
as in Ac 16°*, cf. P Tebt I. 1513 (B.c. 114) ἔφησαν. .. τὸν
piv ᾿Απολλόδωρον ἐξηγμένον, τοῦ δὲ Μάρωνος ἐν ἑρκτεῖ (/.
εἱρκτῆι) γεγονότων (/.—os), “ they informed us that Apollo-
dorus had escaped, but Maron had been put in prison,” so
ib. ὡς ἦν enypévos: the pf. part. act. ἐξαγηγοχότα (for
form, see s.v. ἄγω) is found in P Hib I. 341° (B.c. 243-2).
The meaning “ conduct,” ‘‘carry out” to the end appears
in Michel 4098 (beg. iii/B.c.) τὰ ἐπιτραπέντα αὐτοῖ]ς ἐξα-
[γ]Ἱαγόντας pe[xpl τέλους. The verb is very common in
custom-house receipts = ‘‘ export,” e.g. P Ryl II. 197? (late
ii/A.D.) Σαραπίων ἐξάγ(ων) ἐπὶ καμήλ(ῳ) ἃ μιᾷ λαχανοσπέρ-
p(ov) ἀρτάβ(ας) ἕξ, ““ 5. exporting on one camel six artabae
of vegetable-seed”: cf. PSI IV. 40615 (iii/B.c.) ἄλλην {(παι-
δίσκην) ἐξήγοσαν ἐξ ᾿Αμμώνων, and the use of the subst. in
P Lille I. 29! (iii/B.c.) μηθενὶ ἐξέστω σώματα πωλεῖν [ἐπ᾽]
ἐξαγωγῆι, ‘that no one be permitted to sell slaves for ex-
portation,” P Oxy XII. 1440% (A.D. 120) receipt for tax on
articles exported—éfakox‘js (/. ἐξαγωγῆς). It may be noted
that ᾿Εξαγωγή was used by Philo as the title for the second
book of the Law, instead of "Efo80s : see Nestle in Hastings’
DB iv. p. 442. In the Rainer Gospel Fragment, which
contains a narrative somewhat similar to Mk 142689, Bickell’s
later reading is—pera δὲ τὸ φαγεῖν, ds ἐξ ἔθους, instead of
ὡς ἐξῆγον : see Mittheilungen aus der Sammlung der Papyrus
Ersherzog Rainer i. p. 53 ff., il. p. 411.
ἐξαιρέω
ἐξαιρέω.
PSI ΙΝ. 42617 (iii/B.c.) πρὶν τὸ δεύτερον μέλι ἐξελεῖν, 22.
4445 (iii/B.c.) τοὺς (δορκαδέους) ἐκ κρεῶν ὠμῶν ἐξειρῆσθαι
(Δ ἐξηιρῆσθαι). In P Petr III. 36 (a) recto ἀξιῶ οὖν σε
ἐξελοῦ pe ἐκ τῆς ἀνάγκης, the verb is = “rescue,” ‘‘deliver,”’
as in Ac 7° α΄. The meaning ‘‘ pick out,” ‘‘ regard with
favour,” is found in the Christian amulet P Oxy VIII. 1151°
(v/A.D.) ἐξελοῦ τὴν δούλην σου ᾿Ιωαννίαν : cf. ἐξαίρετος as
quoted below. For a contrast with προστίθημι see OG/S
7628 (ii/B.c.) ἐάν τι πρὸς ταύτας τὰς συνθήκας ὁ δῆμος ὁ
Ῥωμαίων καὶ ὁ δῆμος ὁ Κιβυρατῶν κοινῆι βουλῆι προσ-
θεῖναι ἢ ἐξελεῖν βούλωνται. Cf. also P Par 6458 (B.c. 164-0)
καὶ Tov πύργον ὑμῶν ἐμαυτὸν ἐνσταθμευόμενον ἐξειρῆσθαι,
and BGU I. 1764 (time of Hadrian) ἐ]ξειρέθημεν τῆς ἀπερ-
yao[ias. For the verbal ἐξαίρετος -- ““ eximius,” ‘‘egre-
gius,” cf. P Oxy I. 737° (A.D. 94) ἐ[ξ]αίρετον δούλην, and P
Ryl 11. 1721! (a.p. 208) where after the rental of a palm-
garden mention is made of certain ‘‘ special items ’’—e€epé-
τῶν (/. ἐξαιρέτων), and for the subst. ἐξαίρημα cf. Sy// 73478.
On the subst. ἐξαίρεσις = ‘‘wharf” at the harbours of
Alexandria see P Tebt I. 5° (B.c. 118), and cf. Archiv v.
Ρ. 306f.
ἐξαίρω.
For this strong verb (1 Cor 515), cf. P Ryl II. 13319 (a.p.
33) where in view of an attack upon a dam (?) it is stated
that there is a danger τῷ ὅλωι ἐξαρθῆνα[ι], ‘of its being
entirely carried away.” It also occurs in the magical papyrus
P Lond 12158 (jii/a.p.) (=I. p. 96)6 ... καθ᾽ ὥραν
ἐξαίρων τὸν κύκλον τοῦ οὐρανοῦ : cf. 20. 131 *7 (A.D. 78)
(=I. p. 191), and from the inscrr. Sy/? 802%? (iii/B.c.)
ἀνῶιξε TOY γυλιὸν (“‘ wallet”) Kal ἐξαῖρεν ὑγιῆ TOY κώθωνα
(“cup”) γεγενημένον. See also Anz Subsidia, p. 270f.
ἐξαιτέω.
Field (Votes, p. 76) takes the aor. mid. ἐξῃτήσατο in
Lk 22°! as indicating the szccess of the requisition, and
paraphrases, ‘‘Satan hath procured you (‘‘ obtained you by
asking,” RV marg.) to be given up to him”; cf. Sy/Z 33018
(i/B.C.) dre lav χάριν ἐξαιτησάμενοι IIdrdisy τε Αὐτρώνιον
καὶ Λεύκιον Mapxidtoy. See for the act. 2. 1682 (iv/B.c.)
δι ὅπερ ἐξαιτήίϊσαντος αὐτὸν (Λυκοῦργον) ᾿Αλεξάνδρου
ὃ δ]ῆμος ἀπέγνω μὴ συνχωρῆϊ σαι μηδὲ λόγον ποιεῖσθαι τῆς]
ἐξαιτήσεως, and BGU III. 9448 (iv/v a.p.) ἐξήτησας τὴν
μισθαποχήν (‘receipt for pay”). The verb is fully
illustrated by Wetstein ad Lk /.c.
ἐξαίφνης.
For the form ἐξαίφνης, which is read by WH only in
Ac 22° (cf. No/es,? p. 158), see P Par 518 (B.c. 160) (=
Selections, p. 19) καὶ ἐξαίφνης) ἀνύγω τοὺς ὀφθαλμούς pov,
and PSI III. 184° (a.p. 292) περὶ ἕκτην ὥραν ἐξαίφνης
καύματος ἐνόντος πῦρ κτλ. The very fragmentary letter P
Giss I. 86 (ii/A.D.) shows ὅτι ἐξέφνης ἀπέστιλας : so P Flor
II. 1757 (A.D. 255). In Cagnat III. 11454 we have ἐξεφάνης
On the ease with which at and € would be interchanged by
the scribes, see Proleg. p. 35. MGr ἔξαφνα, ἄξαφνα,
ξάφνω, with ξαφνίζω, ““ frighten,” “surprise.”
221
3 /
€ ξανίστημι
ἐξακολουθέω.
This compound (2 Pet 115, 2215) is often used with
reference to ‘‘merited” punishment, e.g. P Par 627-10
(118...) τοῖς δ᾽ ἐγλαβοῦσι ἐξακολουθήσεται τὰ ὑποκείμενα
πρόστιμα, and 70. 63130 (B.c. 165), P Tebt I. 5182 (B.c. 118)
ἀπολύεσθαι τῶν ἐξακολουθο[ύντων αὐ]τ[οἷς προσ]τίμων,
“be released from the penalties which they have incurred,”
PSI III. 168% (p.c. 118) ἵν᾽, ἐὰν ἐνσχεθῶσι, τύχωσι τῶν
ἐξακολουθούντων (sc. προστίμων), P Rein 1γ}5 (B.c. 109) οἱ
[δὲ] αἴτιοι τύχωσι τῶν ἐξακολουθούντων. Cf. BGU IV.
1208 (B.c. 27) τὴν δὲ μετὰ ταῦτα ἐξηκολουθηκυῖαν ὕβριν,
P Oxy IX. 1203% (late i/A.D.) ἐγχαθόμενος τῆς ἐξακολ[ο]υθού-
σης αὐτῷ εὐθύνης, ‘heedless of the reckoning that would
follow” (Ed.). From the inscriptions we may cite the
notice on the marble barrier of the Temple at Jerusalem,
threatening death to any Gentile who was caught penetrat-
ing into the inner court—és δ᾽ ἂν ληφθῇ, ἑαυτῶι αἴτιος ἔσται
διὰ τὸ ἐξακολουθεῖν θάνατον (OG/S 5985—i/A.p.). For the
meaning “devolve,” ‘rest upon,” see P Ryl II. 16319
(A.D. 139) THs βεβαιώσεως διὰ παντός μοι ἐξ]ακολουθούσης,
“the duty of guaranteeing the sale perpetually resting upon
me”’ (Edd.), 26. 3238 (A.D. 124-5), P Tebt 11. 37615 (a.p.
162) ἀντὶ τῶν ἐξακολουθούντων τῇ μιᾷ τετάρτῳ ἀρού[ρᾳ]
ἐκφορίων, ‘at the rent devolving upon the 1} arourae ” (Ed.).
ἐξαλείφω.
Sy il 43059 (iv/B.c.) ὃς δ᾽ ἂν δόξηι μὴ ὧν φράτηρ ἐσαχθῆναι,
ἐξαλειψάτω τὸ ὄνομα αὐτὸ ὁ ἱερεύς, OG/S “18:39 (iii/B.c.)
ἐξαλείψαντας τὸ ονομ]α τὸ éke(vou—passages which at once
recall Rev 35. Cf. also the προσκύνημα Predsighe 4ττ69
καὶ μ᾽ ἐξαλείψας ἐπὶ σ᾽ ἐξαλείψας ἐξαλειφθῆναι αὐτῷ τὸ ζῆν,
and the Christian prayer P Oxy III. 407 (iii/iv a.p.) ἐξαλί-
pov μου τὰς ἁμαρτίας. For the meaning “deface,” ‘‘ob-
literate,” see PSI PV. 4035 (iii/B.c.) τὴμ μὲν ἐπιστολὴν ἣν
ἀπέστειλας οὐκ ἠδυνάμην ἀναγνῶιναι διὰ τὸ ἐξηλεῖφθαι.
The practice of ‘‘ washing out” the writing on papyrus, so
that the sheet might be used for other purposes, is discussed
by Erman JJé/anges Nicole, p. 119 ff. ; for the added force
thus given to the figure in Col 214, see Milligan Documents,
p. 16. For a new literary reference see Menandrea, p. 835°
ὑπόνοιαν. . . [ἀκοσμίας], | iv ἐξαλείψαιτ᾽ οὐκέτ᾽ οὐδ᾽
αἰσχ[ύνομαι.
ἐξάλλομαι.
On this medical term, peculiar to Luke in the NT (Ac 38),
see Hobart, p. 36f.
ἐξανάστασις.
This late word, which is not found in the LXX, and in
the NT is confined to Phil 311, occurs in BGU III. 717%
(A.D. 149) as amended, unfortunately in a broken context,
᾿ΑἸφροδείτην σὺν θήκῃ, ἐξανάστασις, σκάφιον Αἰγύπτιν
(Δ --τιον) βαθῇ. .. κτλ.
ἐξανίστημι.
The verb is used in a juristic sense in P Petr III. Ζι()}Ὁ
(B.C. 226-225) (Ξε Ολγεσί. II. p. 77) πάντας δικαστὰς πλὴν
οὗ ἂν ἑκάτερος αὐτῶν ἐξανασίτήσηι κατὰ τὸ] διάγραμμα,
“6 4}} judges with the exception of those whom both parties
> ,
€ ξαπατάω
reject,” literally ‘ cause to stand down” from the places they
occupy: see further P Hal I. p. 205 ff. Cf. νὴ 87914
(end of iii/B.c.) ἐξανίστασθαι ἐκ τῆς κηδείας (“ mourning”’)
. τὰς γυναῖκας.
ἐξαπατάω.
Syl/ 510%" (ii/B.C.) ἐξαπατήσαντες τοὺς ὑστέρους δανειστάς,
7b. 5335 (beginning of iii/A.p.) εἰ δέ τις ἐξαπατήσα[ς τῶν]
ὀφειλόντων ξένῳ ὑποθείη τι τῶν χωρίων τῶ]ν δημοσίων καὶ
τοῦτο ἐλενχθείη, ‘and if any of the debtors should fraudu-
lently mortgage’’ etc. For the pass., as in 1 Tim 214, cf.
P Oxy IIL. 471 (ii/a.p.) ἐξαπατηθ[ῆναι] ἢ καὶ Swpea[s
λαβεῖν] φήσεις ; ‘will you say that you were deceived or
that you took bribes?” (Edd.).
ἐξάπινα.
For this rare form (Mk 95) cf. P Giss I. 685 (ii/A.p.)
ἐξάπινα ἐγένετο τὸ ἀτύχημα Kal δεῖ αὐτὸν δευτέρᾳ ταφῇ
ταφῆναι.
ἐξαπορέω.
Moulton (Pro/eg. p. 237) claims the use of this verb in
2 Cor 48 as a good ex. of the ‘‘ perfectivising” of an imper-
fective verb, the perfective ἐξ showing ‘‘the ἀπορία in its
final result of despair.” The verb is used in a weaker sense
in P Eleph 215 (B.c. 285-4) where, amongst other testa-
mentary dispositions, provision is made that if the parents |
are in want of anything—édy δέ τι éarrop@vtai—they are to
be provided for by their sons. In Sy// 226" (iii/B.c.) it is
used of the exhaustion of the public resources of Olbia—
τῶν δὲ κοινῶν ἐξηπορημένων.
ἐξαποστέλλω.
For the common Bibl. meaning ‘‘ commission,” ‘‘ send
forth,” cf. OGZS 90° (Rosetta stone—B.C. 196) προενοήθη
δὲ kal ὅπως ἐξαποσταλῶσιν δυνάμεις ἱππικαί τε καὶ πεζικαί,
Syll 276159 (a plebiscite of the Lampsacenes—B.c. 196)
© δῆμος τοῦ Ρωμαίων δήμου ἐξαπέστειλεν αὐτούς, 7. 2058
(a decree found αἱ Delphi—e. B.c. 175) ἐ]ξαπ[ε]σταλκὼς |
θεωρούς. We may also cite PSI IV. 384* (B.c. 248-7)
ἐξαπέσταλκεν αὐτὸν... εἰς Φιλαδέλφειαν, and for the verb
in the judicial sense of ‘‘ sending” before a ruler or tribunal,
cf. P Tor I. 4.18 (g.c. 117-6) ἐξαποσταλῶσι πρός σε, ὅπως
τύχωσι τῆς ἁρμοζούσης ἐπιπλήξεως, P Tebt I. 2218 (B.c.
112) δέσμ[ιο]ν αὐτὸν ἐξαπόστειλον πρὸς ἡμᾶς, P Εν] II.
1275} (A.D. 29) καὶ τοὺς αἰτίους ἐξαποστεῖλαι ἐπὶ σὲ πρὸς
τὴν ἐσομένην ἐπέξοδ(ον), and so P Par 3829 (B.c. 162), P
Rein 1715 (B.c. 109), P Grenf I. 3818 (ii/i B.c.): see Semeka
Prozessrecht i. p. 247. For the frequency of the double
compd. in late Greek, see Glaser De vatione, p. 33 f.
ἐξαρτίζω.
As this verb is said to be ‘‘rare in prof. auth.” (Grimm-
Thayer), it may be well to illustrate it pretty fully from the
Kowy. P Oxy II. 2967 (i/A.p.) πέμψον ἡμεῖν περὶ τῶν
βιβλίον (1. —lwv) ἢ ἐξήρτισας, ‘‘send me word about the
documents, how you have completed them,” where the
editors remark that ἐξήρτισας probably -- ἐτελείωσας : cf.
Ac 215. In Chrest. I. 176! (mid. i/a.p.) αὐτὸς ἠναγκάσθην
ἐκ τοῦ ἰδίου ἀγοράσας ἐξαρτίσαι καὶ μηχανήϊν, the verb =
222
ἐξέλκω
“supply,” ‘‘furnish”: with 2 Tim 317, cf. P Amh II. 938
(A.D. 181) ἐλαιουργῖον . . . ἐνεργὸν ἐξηρτισμένον ἅπασι,
“an oil-press in working order and completely furnished,’’
P Tebt Il. 3421? (late ii/A.D.) kepapetov. . . ἐξηρτισμί(ένον)
πᾶσι, P Lond 1164()" (A.p. 212) (=ILI. p. 164) of a boat
σὺν κώποις δυσὶ ἐξηρτισμένον, ‘“‘supplied with two oars.”
For the subst. see P Ryl 11. 2331" (ii/A.D.) τὰς τιμὰς ov
ἀγοράζει ἐξαρτισμῶν, *‘the prices of the fittings which he
buys,” and cf. Aristeas 144 πρὸς... τρόπων ἐξαρτισμὸν
δικαιοσύνης ἕνεκεν σεμνῶς ταῦτα ἀνατέτακται, “for the
perfecting of character.’’ See also s.v. καταρτίζω.
ἐξαστράπτω.
See 5.7. ἀστράπτω. The compound, which occurs in the
NT only in Lk 9% (cf. LXX Ezek 147, Nah 33) may
convey the idea of ‘‘ flashing forth’ as from an zeward
source (cf. Farrar CGT ad 1), but is perhaps simply
intensive, ‘‘ dazzling” (RV).
ἐξαυτῆς.
For this late Greek word (= ἐξ αὐτῆς τῆς ὥρας) found
six times in the NT, we can supply an almost contemporary
instance from P Lond 893° (A.D. 40) (published in P Ryl IT.
p- 381) καλῶς m[Lorm]oes ἐξαυτῆ(ς) πέμψας μοι τὸν μεικρόν.
See also P Ryl II. 236% (A.D. 256) ποίησον δὲ ἐξαυτῆς
ὥμους δύο ἐλαιουργικοὺς κοπῆναι, “have two beams (?) cut
at once for oil-presses’’ (Edd.), P Tebt II. 421° (iii/A.p.)
| (= Selections, p. 106) ἐξαυτῆς ἅμα τῷ λαβεῖν σε ταῦτά pov
| τὰ γράμματα γενοῦ πρὸς ἐμέ, P Oxy I. 645 (iii/iv a.D.)
ἐξαυτῆς παράδοτε, “deliver at once.” The word is fully
illustrated by Wetstein ad Mk 635.
ἐξεγείρω.
With the use in 1 Cor 61 cf. Sy// 802118 (iii/B.c.), where,
in connexion with the healing of a man in the Asclepieum,
we read—eEeyepBels δὲ ὡς ἣν ὑγιής, ἔφα ὄψιν ἰδεῖν. See also
Wiinsch 47 5% (iii/A.D.) ἐν τῷ ἰσα[ρίθμ]ῳ ὀνομάσω αὐτὸ
καὶ οἱ δαίμονες ἐξεγερθῶσιν ἔκθαμβοι, of the arousing of the
spirits of the dead by means of the divine name.
ἔξειμι.
P Oxy VI. 9345 (iii/A. D.) ἐξιόντος μου εἰς ᾿Αλεξάνδριαν,
“fas I was setting forth for A.,” P Lips I. ττοῦ (iii/iv A.D.)
μέλλων ἐξειέναι ἐπὶ τὴν Καπαδοκίαν.
| ἔξειμι
from εἰμί, see συν, ἔξεστι.
ἐξελέγχω.
This verb which is read in the TR of Jude 15 occurs in an
official letter of B.c. 117, P Tebt I. 2514 kal ὡς ἕν τι παρα-
δώσιν ὑπαρξόντων τῶν ἐξελεγξέντων (/.—dvTwy) ὑμᾶς. See
also Sy/? 2378 (Delphi—end of iii/B.c.) ἐξήλεγξαν τοὺς
ἱεροσυληκότας, OG/S 669% (i/A.D.) ἐὰν δέ τις ἐξελεγχθῆι
ψευσάϊμενος.
ἐξέλκω
is found in its literal sense of “ἄταν οὐδ" (cf. Gen 3728)
in connexion with the account of the healing in the Ascle-
pieum of a man who had been blinded by a spear, Sy// 8037
ἜΣ
(iii/B.c.) ἐδ[όκει οἱ τὸν θεὸν] ἐξελκύσαντα τὸ βέλος εἰς τὰ |
βί[λέφα]ρα τὰς καλουμ[ένας οἱ κόρας πάλιν ἐναρμόξαι.
ἐξέραμα.
With the use of this noun in 2 Pet 2533 (cf. Prov 26!
ἔμετον) we may compare the verb ἐξεμέω in the account of a
cure in the Asclepieum, Sy// 80318 (iii/B.c.) ὅλον] τὸ λώπιον
(‘‘cloak”’) μεστὸν dv ἐξήμεσε κακῶν. MGr ξερνῶ “‘ vomit.”
ἐξεραυνάω.
For the idea of careful, minute search, as in 1 Pet 119, cf.,
in addition to the LXX passages (1 Macc 9?6a/.), Pss Sol 1712
ἐξηρεύνησε (ὃ θεὸς) τὸ σπέρμα αὐτῶν καὶ οὐκ ἀφῆκεν αὐτούς :
also Vett. Val. p. 267° διαίρεσιν ἐκ πείρας καὶ πόνου
ἐξηρευνημένην. On the spelling see s.v. ἐραυνάω.
ἐξέρχομαι.
For this verb in its ordinary sense it is sufficient to cite
P Oxy II. 282" (a complaint against a wife—a.D. 30-35)
kata πέρ[α]ς ἐξῆλθε] kal ἀπηνέκαντο (/. —éyKavto) τὰ
ἡμέτερα, ‘finally she left the house and they carried off my
belongings,” 26. III. 472! (c. A.D. 130) ἀπὸ τῆς ἐκείνου
οἰκίας ἐξεληλύθει, 25. 5287 (ii/a.D.) ἀφ᾽ ὡς ἐκξῆλθες (1. €E—)
ἀπ᾽ ἐμοῦ πένθος ἡγούμην, ‘‘ever since you Jeft me I have
been in mourning” (Edd.): cf. for the constr. with ἀπό,
Lk 55. P Oxy I. 1128 (iii/iv A.D.) δήλωσόν por ἢ πλοίῳ
éépx [et] ἢ ὄνῳ shows the verb followed by the instrumental
dat.: cf. Jn 21%. For ἐξέρχομαι of the driving forth of
demons, as in Mk 178 a/., cf. the magical P Par 5741248
(ili/A.D.) (= Selections, p. 114) ἔξελθε, Satpov,. . . Kal
ἀπόστηθι ἀπὸ τοῦ 8(e)i(va), and for the verb followed by
ἔπί cf. P Tebt 11. 283° (B.c. 93 or 60) ἐξελήλυθεν ἐπὶ τὴν
+ + μητέρα pov, “‘made an attack upon my mother.” Fora
technical usage to denote the going out of a court attendant
to carry out a magistrate’s instructions cf. Chres¢. 11. 8936
(time of Antoninus Pius) ἐξῆλθεν A[t]éo[k]op[os] “Αρποκρατ-
(tvos) ὑπη[ρ]έτης (with Mitteis’s note), and 2. 3725: 4
(li/A.D.): see also Wilcken Archiv vi. p. 294.
ἔξεστι.
BGU IV. τ12η (8.6. 18) μὴν ἐξῖναι rae’ A. λέγιν, PSI III.
2037 (A.D. 87) μὴ ἐξέστω δὲ τῇ Φιλωτέρᾳ προσρείπτειν τῷ
ΠΠαποντῶτι τὸ σωμάίτιον ἐντὸς τοῦ xpdvov(?), 75. 218? (A.D.
250) οὐκ ἐξόντος οὐδενὶ τῶν ὁμολογούντων παραβαίνειν τὰ
προκείμενα. With the inf. omitted, as in 1 Cor 10%, cf, P
Ryl Il. 774% (a.p. 192) τοῦτο δὲ οὐκ ἐξῆν, “this was not
permissible,” and 2d. 6215 (translation of an unknown Latin
work—iii/A.D.) πάντα τὰ ἄλλα ἔξεστί μοι, a passage which
recalls 1 Cor 615: see also Epict. ii. i. 23 νῦν ἄλλο τί ἐστιν
ἐλευθερία ἢ τὸ ἐξεῖναι ds βουλόμεθα διεξάγειν ; In PSI III.
2185 wt s. and P Oxy II. 275% (a.p. 66) (= Selections,
p- 56) οὐκ ἐξόντος τῷ Τρύφωνι ἀποσπᾶν τὸν παῖδα, the
gen. abs. stands for the older acc. abs., which has not
kept its place in the Kow# except in τυχόν, ““ perhaps ἢ
(1 Cor 168): cf. Blass Gr. p. 252, Proleg. p. 74.
ἐξετάζω
is found along with ἀκριβῶς, as in Mt 28, in P Oxy II.
237%) 1 (A.D. 186) καὶ ὅτι φθάνει τὸ πρᾶγμα ἀκρειβῶς [ἐξ]η-
τασμένον, “ἀπά the fact that a searching inquiry into the
affair had already been held” (Edd.). Other examples of
223
ἐξηλέω
this common verb are P Gen I. 543° ἐξέτασον περὶ τοῦ
πράγματος τούτου ὅτι οὐδεμία διαφορὰ οὔκ ἐστιν, P Oxy
III. 582 (ii/A.p.) ἐξήτασα ἕνεκα τοῦ ἄλλου χαλκοῦ καὶ τοῦ
συμβόλου, BGU II. 380° (iii/a.p.) (= Selections, p. 104)
ἐξέτασε (/. ἐξήτασα) περὶ τῆς σωτηρίας cov Kal τῆς πεδίων
(4 παιδίων) σου, and P Grenf I. 53% (iv/A.p.) μὴ ἐμὲν
ἐξέταζε ἀλλὰ τ[ο]ὺ[ 95] πρεσβυτέρους τῆς ἐκκλησίας where,
as the editor points out, the meaning is ‘‘if you do not be-
lieve me, ask the elders of the church.” In P Amh II. 79°°
(c. A.D. 186) the verb is construed with the gen.—éray γὰρ
ἐξεστάσῃς (/. ἐξετάσῃς) ἑνὸς ἑκάστου [τῶ]ν ἀρχόντων. For
the pass. see P Petr III. 20% 6 Δημήτριος δὲ ἐξητάσθη] τοῦ
μὴ γνῶσιν εἰστεθ[ῆ]ναι, P Tebt 11. 335% (mid. iii/a.p.)
“Eppal(okos δὲ] εὕρηται kal ἐξήτασται. From the inscrr. we
may add OGZS 773° (iv/iii B.C.) ἀνακαλεσάμενος τοὺς τριηρ-
άρχους kal ἐξετάσας ἀνέσωισε τὰ ἀνδράποδα pera πάσης
φιλοτιμίας, and Sy// 3565} (B.C. 6) ἐξετάσαι προστάξας...
διὰ βασάνων = guacrere tormentis, of slaves after the murder
of their master. The subst. is used forensically, as in Wisd
1°, 3 Macc 7°, in P Oxy X. 127274 (a complaint of theft—
A.D. 144) ἀξιῶ... ἀχθῆναι ἐπὶ σὲ τὸν “Hpav .. . καὶ τὴν
δέουσαν ἐξέ[τ]ασιν γενέσθαι, “41 ask that Heras should be
brought before you and that the proper inquiry should be
made,” and so saefe. For the derivation of the verb see s.z.
ἀνετάζω. MGr (ἐγξετάζω, ξητῶ, ‘prove,’ “try.”
ἐξηγέομαι.
BGU IV. 120848 (B.c. 27) μεταπε[μ]φθεὶς ὑπὸ σοῦ 6
[Kakar]itts ἐξηγήϊσατό plo ἀκεραίως (‘*afresh”), OGIS
763°8 (ii/B.C.) μετὰ πλείζονος σπουδῆς διελέχθησαν ἐξηγο[ύ-
μένοι σύμπαντος τοῦ πλήθους πρὸς ἡμᾶς ἐκτενείστάτην
τε καὶ] εἰλικρινῆ τὴν εὔνοιαν : cf. Sy// 6604 (iv/B.c.) καθότι
Σκιρ[ίδα]ι ἐξηγούμενοι εἰσφέρουσι (sc. εἰς τὸν δῆμον), where
the editor notes ‘‘Sciridarum gens ius habet de iure sacro
respondendi (ἐξηγεῖσθαι), ut apud Athenienses Eumolpidae.”
Numerous exx. of the technical use of the verb, and of its
corresponding subst. to denote the communication of divine
and other secrets are given by Wetstein ad Jn 118, e.g.
Pollux VIII. 124 ἐξηγηταὶ δὲ ἐκαλοῦντο οἱ τὰ περὶ τῶν
διοσημείων καὶ τὰ τῶν ἄλλων ἱερῶν διδάσκοντες. See also
the combination of the offices of ἱερεύς and ἐξηγητής in P
Oxy III. 4774 (a.p. 132-3) and the discussion on the varied
duties of the ἐξηγητής in Hohlwein Z’Egypte Romaine,
p. 224ff., and in Archzv iii. p. 351f. ᾿Εἰξήγησις, at first
written ἐξέτησις (7. e. ἐξαίτησις), occurs in the magic P Lond
12278 (iv/A.D.) (=I. p. 118). MGr ἐξηγῶ, ‘‘explain.”
ἑξήκοντα.
In a marriage-contract of A.D. 170 provision is made that
in the event of a separation taking place the dowry shall be
repaid ἐν ἡμέραις ἑξήκοντα al A]s ἐζὰν ἡ ἀ]παλλαγὴ
γένηται (P Oxy VI. 905! = Selections, p. 87). The editors
note that ‘“‘in Roman marriage-contracts thirty days is a
commoner limit.” According to Thumb (Handbook, p. 328)
ἑξήντα δυό, “‘sixty-two,” in ΜΟΥ denotes an indefinitely
large number.
ἐξηλόω
is not found in the NT, but in view of Justin’s use (Dial.
108) of ἀφηλωθείς to denote that Christ was ‘‘unnailed”
from the cross (cf. Stanton Gosfels i. p. 100), we may give
ἑξῆς 2
one or two exx. of its use in the Κοινή-- Oxy X. 12728
(A.D. 144) εὗρον... [π]ανάριον ἐξηλωμένον, “I found a
box unfastened ’’ (Edd.), P Tebt II. 332!® (A.p. 176) where
complaint is made of robbers who τὰς θύρ[α]5 ἐξηλώσαν[τ]ες
ἐβάσταξαν, “extracting the nails from the doors carried off”
what was within, and P Flor I. 692% (iii/A.p.) ἐξήλουσι
σανίδες (= —as). See also Sophocles Lexicon s.v.: the
verb is not in LS.
ἑξῆς.
For this word in reierence to ¢27e, as in all its NT occur-
rences, cf. P Oxy II. 25727 (A.p. 94-5) τοῦ ἑξῆς ἢ (ἔτους),
“of the following 8th year,” zd. VII. 10358 (A.D. 143) τοῦ
ἑξῆς μηνὸς Φαμενώθ, “of the next month Phamenoth,” and
τῇ ἑξῆς (sc. ἡμέρᾳ) following a preceding σήμερον. With
the τ. ἐν τῷ ἑξῆς (probably =év τῷ ἑξῆς χρόνῳ) ‘soon
afterwards’ (RV), in Lk 71} cf. the MGr στὸ ἑξῆς, ‘‘ for
the future,” which Thumb (Handbook, p. 328) quotes from
Aegina. In P Hamb I. 12! (A.p. 209-10) the heading 4
ἐπίσκεψις ἑξῆς δηλοῦται = ‘the revision is carried on fur-
ther in this column,” and in 21 the same words = ‘‘ the
revision is carried on further in the following column”: see
p- 46. The thought of ‘‘in order,” ‘“‘suitably,” appears
in such passages as P Par 2648 (B.c. 163-2) (= Selectzons,
p- 18) ἵνα, πᾶν τὸ ἑξῆς ἔχουσαι, πολλῷ μᾶλλον τὰ νομιΐζό-
μενα... ἐπιτελῶμεν, “that, when we have everything in
order, we may be much better able to perform our regular
duties,” P Oxy II. 2827 (A.D. 30-35) é]y® μὲν οὖν ἐπεχο-
ρήγησα αὐτῇ τὰ ἑξῆς καὶ ὑπὲρ δύναμιν, “1 for my part
provided for her what was suitable and indeed beyond my
resources”: cf. P Tebt II. 319%4 (A.D. 248) where an agree-
ment regarding the division of property after the enumeration
of certain particulars concludes—kal τὰ ἑξῆς, ‘‘and so on,”
indicating, as the editors point out, that the document is a
copy of the original, breaking off at the immediately pre-
ceding word, and omitting the concluding formula.
ἐξίστημι, ἐξιστάω, ἐξιστάνω.
The verb is common in the sense of “resign ’”’ property,
etc., e.g. P Oxy 11. 2681} (a.p. 58) ἡ δὲ ᾿Ωφελοὺς kal ad[ri]e
ἐξέσταται τῶι ᾿Αντιφάνει τοῦ kat αὐτὴν μ[έϊρους τῶν ὑπὸ
τοῦ μετηλλαχότος αὐτῆς πατρὸς Ἡρακλᾶτος ἀπολελιμμένων
πάντων, ‘‘and Ophelous on her part resigns to Antiphanes
her share of all the property left by her late father Heraclas”’
(Edd.), P Tebt II. 3801 (a.p. 67), P Ryl II. 7561%18 (late
ii/A.D.), 26. 11727 (A.D. 269) αἰ.
IV. 1208°? (B.c. 27): cf. also 25. 11. 53018 (i/a.p.) (= Selec-
tions, p. 61) κινδυνεύω ἐκστῆναι οὗ ἔχω [κλή]ρου, “I run
the risk of losing the allotment which I now possess.’’ See
further for the usage of Mk 371, 2 Cor 515, A/enandrea p. 475
ἐξέστηχ᾽ ὅλως, and 7d. p. 5727° eélornKa] viv τελέως ἐμαυτοῦ
kal παρώξυμ[μαι σ]φόδρα, and Vett. Val. p. 70% πρὸς γὰρ
καὶ ταῖς διανοίαις ἐκστήσονται. The trans. use ““ bewilder,”
“confound,” as in Lk 2455, Ac 89, is illustrated by Musonius
Ρ. 351° ταῦτα γὰρ δὴ τὰ ἐξιστάντα Kal φοβοῦντα τοὺς
ἀνθρώπους ἐστίν, ὅ τε θάνατος καὶ ὁ πόνος.
ἐξισχύω.
BGU LI. 275" (A.D. 215) καὶ ἐπείρασαν αὐτὴν (sc. μηχανὴν)
ἐπανοῖξαι Kal οὐκ ἐξείσχυσαν, P Oxy VIII. 11207 (early
᾿Εξέστην occurs in BGU |
24 ἐξομολογέω
iii/A.D.) ἀλλὰ οὗτος ἐξείσχυσεν τὰ βιβλείδια ἀθετηθῆναι,
*‘but his influence procured the failure of the petition”
(Ed.). See also Vett. Val. p. 288!% πολλάκις yap ὑπ᾽ ὄψιν
προδείξαντες τὸ ἀποτέλεσμα ἠτόνησαν διὰ τὸ ἐπὶ δυναστικοῦ
τόπου ἕτερον τετευχότα ἐξισχῦσαι. These examples make
it at least doubtful whether it is possible to give the verb
the intensive meaning ‘‘ be fully able,”’ ‘‘ be strong ’’ (RV),
often assigned to it in Eph 38.
ἔξοδος.
For ἔξοδος in contrast with εἴσοδος see s.v. εἴσοδος, and
note further P Leid R4 where eJiodSou κ[αὶ] ἐξόδου refer to
“‘income”’ and ‘‘ expenditure ’’: so Mzchel 1001%%- 44 (c, B.C.
200). Similarly ἐξοδιάζω and ἐξοδιασμός are common =
‘pay’? and ‘‘payment.’’ Cf. MGr ἔξοδα, ‘‘expenses,”’
ἐξοδεύω, Eodevw, ξοδιάζω, “‘spend.’’ In BGU IV. 1105%4
(c. B.C. 10) ἔξοδος -- ““ divorce,’’ in 24. 1. 168118 (a.p. 169) =
‘‘judicial decision,’’ and in P Oxy XII. 1417 (early iv/a.D.)
apparently = ‘* voyage.’’ For the word = ‘‘death,”’ as in
Lk 931, 2 Pet 115, see the Will of Abraham, Bishop of Her-
monthis, about the end of vi/A.p.—P Lond 7757 (=I. p. 234,
Chrest. 11. p. 372) κελεύω μετὰ τὴν ἐμὴν ἔξοδον τοῦ βίου τὴν
περιστολὴν τοῦ ἐμοῦ σώματος κτλ., and cf. Epict. iv. 4. 38
ὅρα ὅτι δεῖ σε δουλεύειν ἀεὶ τῷ δυναμένῳ σοι διαπράξασθαι
τὴν ἔξοδον, τῷ πάντως ἐμποδίσαι δυναμένῳ κἀκεῖνον θερα-
πεύειν ὡς Κακοδαίμονα : see further 2... 7) xviii. p. 237.
ἐξολοθρεύω.
In Ac 323, from LXX Deut 1815. WH read ἐξολεθρευθήσεται
in accordance with the preponderant evidence of the LXX
uncials. The other spelling has survived in MGr ξολοθρεύω :
see Thackeray Gr. i. p. 87f. As showing the strength of
the verb we may cite Pe/agia-Legenden, pp. 23! εἰσαγα-
γεῖν σε ἐν τῷ οἴκῳ μου οὐ τολμῶ, μή πως ἀκούσῃ ὁ ὁρμαστός
σου καὶ παγγενῆ με ἐξολοθρεύσῃ, 2415 ἄγγελον ἐξαποστελεῖ
καὶ ἐξολοθρεύσει πᾶσαν τὴν στρατιάν.
ἐξομολογέω.
For the ordinary meaning ‘‘acknowledge,’ ‘‘avow
openly,” cf. P Hib I. 3018 (B.c. 300-271) οὔτε τῷ πράκτορι
ἠβούλον ἐξομο[λογήσ]ασθαι, ‘nor were willing to acknow-
ledge the debt to the collector’’ (Edd.), P Oxy XII. 1473°
(A.D. 201) ἀμφότεροι δὲ ἥ τε ᾿Απολλωνάριον Kal ὁ ‘Opelov
ἐξομολογοῦνται τὸν καὶ διὰ τῆς περιλύσεως ἐξομολογηθέντα
γεγονότα αἱαντοῖς ἐξ ἀλλήλων υἱόν, “both Apollonarion and
Horion acknowledge the son bom to them, who was also
acknowledged in the deed of divorce’’ (Edd.): see also the
Median parchment P Sa’id Khan #7 (B.c. 22-1) (= /HS
χχχν. (1915) p. 28) ἐξωμολογήσατο καὶ συνεγράψατο Ba-
ράκης καὶ Σωβήνης . . . εἰληφέναι παρὰ Γαθάκου τοῦ
Οἰπάτου ἀργυρίου ἐπισήμου δραχμὰς τριάκοντα. MGr
ξομολογῶ or ξεμολογῶ (c. acc.) = “hear one’s confession,”
““shrive’’: ἐξομολόγησι, ‘‘confession.’’ How readily this
may pass into the sense of ‘‘consent,’’ ‘‘agree,’’ as in Lk
228, may be seen from such passages as P Tebt I. 183 (late
ii/B.C.) τοῦ Kw[papxjov ἐξωμολογησαμένου ἕκαστα, P Flor
I. 861 (i/A.D.) @opodoyoupévny (ἰ. —pévn) τὴν πίστην
(1. —ww), Syl/ 9255 (B.c. 139?) ἐξωμολογημένας εἶχεν τὰς
ἀποδ(ε) [(Ἰ(ξ) εἰς. In the LXX the idea of ‘‘give thanks,”
‘*praise,’’ is prominent: cf. in the NT Mt 1125, Lk 10%,
and perhaps Phil 21 (see Lightfoot ad 1).
ἐξόν
ἐξόν.
See s.v. ἔξεστι.
ἐξορκίζω.
With Mt 2658 may be compared the heathen amulet BGU
III. 956! ® (iii/a.D) ἐξορκίζω ὑμᾶς κατὰ τοῦ ἁγίου ὀνόματος
θεραπεῦσαι τὸν Διονύσιον, and the magical papyri P Par
5742 (ii/A.D.) (= Selections, p. 113) ἐξορκίζω σε δαῖμον
. » κατὰ τούτου τοῦ θεοῦ κτλ... P Lond 4618 . (iv/a.p.)
(=I. p. 67) ἐξορκίζω σε κατὰ τῶν ἁγίων ὀνομάτων... καὶ
κατὰ τῶν φρικτῶν ὀνομάτων .. . παράδος τὸν κλέπτην
κτλ. See also BGU IV. 114119 (B.c. 14) ἐρωτῶ σε οὖν καὶ
παρακαλῶι καὶ τὴν Καίσαρος τύ[χη]ν σε ἐξορκίζωι, P Leid
Wi. 51. (ii/iii Α.}.} ὡς ἐξώρκισά σε, τέκνον, ἐν τῷ ἱερῷ,
‘*veluti obtestatus sum te, fili, in templo’’ (Ed.), and the
love-spell Preisigke 49477 (iii/A.D.) ἐξορκίζω τὸν πάντα
συνέχοντα κύριον θεὸν. . ποίησον A... . φιλεῖν pe See
also Wiinsch 4 335 cited s.v. ἀποδιορίζω.
ἐξοούσσω.
In BGU ΙΝ. roz2qiv-4 (iv/v A.D.) the editor supplies ἐξο-
ρώ]ρυχαις yap [ὃν ἔθαψε δημοσίᾳ [vekpo]y ἡ πόλις (kal)
ἐλέησεν, understanding by the first word ἐξορώρυχας instead
of ἐξορωρυχώς which would have suited the construction
better. See also Sy// 891° (ii/A.D.) ἀλλὰ ἀτειμάσει A pera-
θήσει ὅρους ἐξορί(ύσσ)ων, amended by Dittenberger from
ἐξορῶν on the stone.
ἐξουδενέω, ἐξουθενέω.
For this strong compound = ‘‘set at nought’ (Suidas:
ἀντ᾽ οὐδενὸς λογίζομαι), asin Mk 9”, cf. BGU IV. 1117%4
(B.C. 13) pexpl τοῦ ἐϊξ]ουδενῇ[σαι] καὶ ἐκτελέσαι Kal ἐκτεῖ-
σαι τῷ Εἰρηναίωι [ὃ ἐϊὰν ἐνοφιλήσωσιν κτλ. The form
ἐξουθενέω is found in Mk?, Lk, and Paul®, and in the more
literary LXX writers. The later LXX books show ἐξουδενόω
coined when οὐδείς was reasserting itself against οὐθείς : see
Thackeray Gr. i. p. 105, and cf. Lob. Phryn. p. 182.
᾿Εἰξξεουδενίζω, which is used by Plutarch, occurs in Lk 2312 W.
ἐξουσία.
For the primary meaning of this important word ‘‘ power
of choice,” ‘‘liberty of action,” cf. BGU IV. 11581 (8.6. 9),
where it is joined with ἐγλογή--μένε(ιν) περὶ ἑατ(ὴν) Kop-
ν(ηλίαν) τὴν ἐξουσία(ν) Kal ἐγλογὴ(ν) ἑαυτὸν πράσσειν τὸ
κεφά[λ]αιοί(ν). Hence the common usage in wills, contracts,
and other legal documents, to denote the ‘‘claim,’’ or
“‘right,”’ or ‘‘control,’’ one has over anything, e.g. P Oxy
II. 27215 (A.D. 66) ὁμολογ[ο]ῦμεν ἔχειν σε ἐξουσίζαν σε]αυτῆι
τὴν ἀπία(τησΊ]ιν ποιεῖσθαι παρὰ τοῦ Ἡ ρακλήου τῶν προ-
κειμένων ἀργ(υρίου) (δραχμῶν), BGU I. 183? (a.p. 85)
ἔχειν αὐτὴν τὴν ἐξουσίαν τῶν ἰδίων πάντων, P Tebt II.
3105} (A.D. 248) ἐξουσίαν ἔχειν τῶν ἑαυτοῦ ὑπαρχόντων :
see also Milligan ad 2 Thess 3°. For the definite idea of
right given by law, see P Oxy II. 237%17 (a.p. 186) ἀξιῶ
τοῦ νόμου διδόντος μοι ἐξουσίαν KTA. and 16. V2, ὙΠ]. ἀν of,
also 26, 259138 (A.D. 23) where a man undertakes to produce
a prisoner within a month—py ἔχοντός pov ἐκξουσίαν (/.
ἐξ---) χρόνον ἕτερον [κ]τή[σἼεσθαι, ‘‘as I have no power to
obtain a further period of time.’’ In Sy/7 3288 (B.c. 84)
πρὸς ἐμὲ ἦλθ[εν E]v ᾿Απαμήᾳ ἠρώτησέν τε [ὅπως ἂν] ἐξου-
Part III.
225
| Syracuse 1G XIV.
ἐξοχή
olay αὐ[τ]ῷ [π]οιήσω ἐπὶ τοῦ συν[βο]υλίο[υ, where we seem
at first to have the same construction as in Rev 1418, the
editor understands the last words as = ‘‘coram: consilio.”
The meaning ‘‘ power of rule,’’ “‘ authority,’’ appears in
BGU IV. 1200° (p.c. 2) Ἡρακλείδης καὶ Avovifous .. .
. .] ἐξουσίαν ἔχοντες τῶν ᾿Ασκληπιάδου ἀνόμως ἀποδέ-
δωκαν κτλ., P Ryl II. 8158 (c. A.D. 104) τὴν γὰρ ὅλου τοῦ
| πράγματος ἐξουσίαν τοῖς κατασ[π]ορεῦσι ἐπεθέμην, P Giss I.
1118 (A.p. 118) (= Chrest. I. p. 524) οὐκ ἀγνοεῖς ὅτι ἄλλας
ὀκτὸ μυριάδες ἔχω πλοίων dy ἐξουσίαν ἔχω, and Wiinsch 4F
45} (ili/A.D.) δρκίζω σε τὸν θεὸν τὸν ἔχοντα τὴν ἐξουσίαν τῆς
ὥρας ταύτης. For the general sense of exhibiting weight
and authority, as in Mk 1%, cf. P Fay 1258 (ii/A.D.) avtt-
λαβὼν ἣν ἐξουσίαν ἔχεις, “‘using all the influence you have”
(Edd.), and on the bearing of this meaning in the difficult
1 Cor 117°, see Ramsay Ci¢zes, p. 202 ff., where it is shown
that, in accordance with the Oriental view, ‘‘a woman’s
authority and dignity vanish along with the all-covering veil
that she discards.’’ In P Par 63176 (B.c. 164) (=P Petr III.
p: 34) we have ἕτερός tis ἐμ βαρυ[τέ]ραι κείμενος ἐξουσίαι,
‘*any other persons in high office ’’ (Mahaffy), and for the
reference of the word to civil magistracy or rule, as in Rom
131, see P Lond 1178® (a.p. 194) (=III. p. 215, Selections,
p- 98) δημαρχικῆς ἐξουσίας, the -vbunicia potestas of Claudius,
and cf. P Oxy VI. 9047 (petition to a preses—v/A.D.) ὅθεν
τὰς ἱκεσίας προσφέρω τῇ ὑμετέρᾳ ἐξουσίᾳ... . ἵνα κἀγὼ
τούτου τυχὼν εὐχαριστήσω ταῖς ἀκλεινεῖς (1. ἀκλινέσι)
ἀκοαῖς τῆς ὑμετέρας ἐξουσίας, ““ accordingly I make my en-
treaties to your highness . . in order that having gained my
request I may bless the impartial ears of your highness ”’
(Edd.). “"
In an interesting note in his Pozmandres, p. 48 n.3, Reit-
zenstein claims that in the NT, as in the Hermes dialogue,
the idea of ‘‘knowledge”’ is mingled with that of ‘* power.”
ἐξουσιάξω.
In the sepulchral inscr. C/G III. 4584, after the statement
that the monument had been provided by certain persons
ἐξ ἰδίων καμάτων, it is added—@vyarépa αὐτῶν μὴ ἐξουσιά-
ἵειν τοῦ μνήματος: cf. the inscr. from the catacombs of
79% ᾿Αφροδισίας καὶ Hidpocivou
ἀγορασία τόπος" μηδὶς ἐξουσιάσῃ ἄλλος.
ἐξοχή.
For the metaph. phrase κατ᾽ ἐξοχήν (Ac 2535) see Syi/
37316 (iJA.D.) ἐπιτελέσαι TO κατ᾽ ἐξοχὴν παρ᾽ ἡμεῖν τειμω-
μένῳ θεῷ Διὶ Καπετωλίῳ, OG/S 764° (ii/B.c.) ἔπαθλα κατ᾽
ἐξοχὴν καλά : cf. Vett. Val. p. 175 καθόλου ἐξοχὰς ἐχόντων
περὶ ἐπιστήμην, and the use of the word in our slang sense
of ‘a lead”’ in Cic. Azz. iv. 15. 6. A corresponding use of
the adj. is found in Vett. Val. p. 161 ἐν παντὶ δὲ τὸ ἔξοχον
μάλιστα προδώσουσιν ἐν TO παιδευτικῷ : cf. OG/S 6401%
(iii/A.D.) τοῦ ἐξοχωτάτου ἐπάρχου and P Oxy XII. 14694
(A.D. 298) Αἰμιλίῳ.. . . διαδεχοί(μένῳ) τὰ μέρη τῶν ἐξοχω-
τάτων ἐπάρχων, where the editors note that ἐξοχώτατος
(eminentisstmus) occurs frequently in inscrr. with reference
to prefects of the Praetorian Guard or of Syria, but is very
rare in Egypt. See also the fragmentary dinner-menu P
Giss I. 93% καυλίων ἔξοχα εἰ. . - .] λοπὰς ἰχθύος pl. - - -
For the verb in the mid. = ‘‘cling to,” like προσέχομαι, cf.
30
ἐξυπνίζω
P Oxy VII. 10278 (i/A.D.) ἐξ οὗ Kal ἐξεχομένου μου τῆς τῶ[ν]
ἠνεχυρασμένων προσβολῆς, ‘‘when I therefore pursued my
right of entry upon the transferred property” (Edd.). In
MGr ἐξοχή has developed a new meaning ‘‘ country.”
ἐξυπνίζω,
«1 wake out of sleep,” as in Jn 111} (cf. 3 Kings 315,
Job 1415) is Hellenistic for ἀφυπνίζω (see Lob. Phryn.
p- 224): cf. also ἐξυπνόω in Ps 120(121)* and apparently
Vett. Val. p. 344? where for ἐξ ὕπνου μέγεθος Kroll reads
ἐξυπνουμένη. MGr ξυπνῶ.
ἔξυπνος.
The adverb is found P Giss I. 194 (ii/A.D.) ὅτι ἐξζ[ὑπνως
ἐζξϊῆλθες am ἐμοῦ. MGr ἔξυπνος, “‘ wide-awake,”
COchanpyey su Cleverers
hence
For this common adverb we may refer to the numerous
nursing-contracts in BGU IV. where a very general pro-
vision is that the child shall be cared for & κατὰ πόλιν,
that is ‘‘outside” the house of the person who gives it in
charge, but ‘‘in the town”’: thus in 11088 (B.C. 5) the nurse
promises—tpoevoev καὶ θηλάσειν ἔξω παρ᾽ ἑατῇ κατὰ
πόλ(ιν) : see further Archiv ν. p. 38. In PSI IV. 340!° (8.6.
2575 6) ἐπμῦνταν δὲ ἔξω τε σκηνοῦντα, ἔξω is opposed to
ἐν τῆι χώραι, and for a similar contrast with ἔσω cf. BGU
IV. 1141°! (B.c. 14) περὶ δὲ Ἐϊύστου μοι γράφεις, ὅτι ἔξωι
καχεκτεύεται, ἤ ( -- εἴ) τι μὲν ὃ σύνδουλος αὐτὸν δυνήσεται
συστῆσαι, ἐγὼ οὐκ ἐπίσταμαι, οὐδὲ γὰρ καθεύδωι ἔσωι ἵνα
εἰδῶι. Exx. of the adv. equivalent to an adj., as in Ac 26",
are BGU IV. 11145 (p.c. 4) ἐν tots ἔξω τόποις, and
P Oxy VI. 903%° (iv/A.D.) τὰς ἔξω θύρας. For the word
as a prep. c. gen., as in 2 Cor 48, cf. P Oxy III. 480"
(A.D. 132), a declaration in a census-return that no one
dwells in a certain house—ttm τῶν προγ(εγραμμένων),
“except the aforesaid,’’ and the phrase ἔξω ἱεροῦ βωμοῦ,
with reference to the being ‘‘ outside” the protection of a
temple and altar, as discussed s.v. βωμός.
The collocation δεῦρ᾽ ἔξω (Jn 114%) is found in Aenandrea
p- 355) διόπερ ὑπεκδέδυκα δεῦρ᾽ ἔξω λάθρᾳ, and for the
comp. cf. P Oxy III. 49513 (ii/A.p.) τῶν μὲν ἐξωτέρω λίθων
κύβων καμηλικῶν, ‘the outer squared camel stones.” In
P Rev L*l.18 (jii/p.c.) ἔξω ὅρα ‘cat the end of the line,
‘look outside,’ calls attention to the fact that a note on the
verso is to be inserted at this point” (Edd.). A quaint
parallel to ot ἔξω (e.g. in Col 4°) is seen in the MGr ὁ ἔξω
am ἐδώ, ‘he who is far from this place,” meaning ‘the
devil.” The word is also found in ΜΟΥ under the forms
ὄξω, ὄξου.
ἔξωθεν.
P Fay 1108 (A.D. 94) κί[α]ὶ τὰ κύκλωι τοῦ ἐλαιουργίου
ἔξωθεν σκάψον ἐπὶ βάθος, ‘and dig a deep trench round the
oil-press outside ” (Edd.).
ἐξωθέω.
In PSI I. 4118 (iv/a.p.) a woman complains regarding her
husband—eféworé [Je ἄνευ αἰτίας mpd δέκα TovTw[v évijav-
τῶν εἰς τὴϊν πα]ροῦσαν [amoplav(?)—cf. the stronger force
226
ἐπαγγελία
of the v.Z, in Acts 275% Cf. also P Flor I. 58° (iii/A.D.)
ἐξέωσαν followed by a lacuna, and perhaps P Leid Wii 20
(ii/iii A.D.) εἰσηλθόντος yap τοῦ θεοῦ περισσότερον ἔξα
(2. ἔξω) ὠθήσονται, where the editor suggests that we should
ee read ἐξωσθήσονται.
ἐξώτερος.
An adj. ἐξωτικός, which survives in MGr, is found in the
vi/aA.p. PSI IV. 284? τῶν ὑπό oe ἐξω[τ]ικῶν ἀρουρ(ῶν). Cf.
also MGr ξωτικό, ‘‘ ghost.”
ἔοικα.
P Oxy VI. S99!8 (A.D. 200) ἀνδράσι γὰρ ἔοικεν τὰ τῆς
γεωργίας, ‘‘ for men are the pases suitable for undertaking
the cultivation” (Edd.). For εἰκός cf. BGU IV. 12081*
(B.C. 27-6) εἰκός σε μετειληφέναι κτλ.
ἑορτάζω.
For this verb which in the NT is confined to 1 Cor 58, but
is frequent in the LXX, cf. BGU II. 646° (A.D. 193), an
order issued by a prefect during the short reign of the
Emperor Pertinax—tva πάντες Ἰδιῆταζι] (Δ εἰδῆτε) καὶ ταῖς
ἴσαις ἡμέραις ἑορτάσητί[α]ι (1. ἑορτάσητε). See also OG/S
49335 (11...) κ[αθ᾽ ἕκαστον ἐνιαυτὸν] ἑορτάζειν τὴν γεν-
ἔθλιον αὐ[τοῦ καὶ πᾶσιν] ἀνθρώποις αἰτίαν ἀγαθῶν ἡμέραν,
with reference to a birthday celebration.
ἑορτή.
For this common word it is sufficient to cite BGU II.
5967 (A.D. 84) (= Selections, p. 64) ὅπως εἰς τὴν ἑωρτὴν
(cf. Jn 132%) περιστερείδια ἡμεῖν ἀγοράσηι, P Fay 118%
(A.D. 110) ἀγόρασον τὰ ὀρνιθάρια τῆς εἱορτῆς, P Oxy III.
47517 (A.D. 182) ἑορτῆς οὔσης ἐν τῇ Σενέϊπτα, 7d. IV.
72585 (contract of apprenticeship—a.D. 183) ἀργήσει δὲ
6 παῖς els λόγον ἑορτῶν κατ᾽ ἔτος ἡμέρας εἴκοσι, *‘ the
boy shall have 20 holidays in the year on account of
festivals ’’ (Edd.), 26. IX. 118529 (c. A.D. 200) τὴν τοῦ βασι-
λέως ἑορτὴν ἐπιτελείτωσαν, ‘let them celebrate the festival
of the sovereign ”—perhaps his birthday: cf. τὴν ἑορτὴν . .
Ac 1821 Ὁ. With ἑόρτασμα, LXX Wisd το],
cf. the adj. ἑορτάσιμος, P Giss I. 4o% 39 (a.p. 212) ἑτέραις
τισὶν ἑορτασί[μοις ἡμέραις, OG/S 5247 ἐν ταῖς ἑορτασίμοις
τῶν Σεβαστῶν ἡμέραις. A form ἑορτικός occurs P Strass
I. 4039 (a.p. 569). In P Tebt II. 41774 (iii/a.D.) μάθε τοῦ
Mapov ὅτι τί θέλις ἀγοράσομεν εἰς ᾿Αντινόυ (/.
may perhaps supply ἑορτήν, as in Jn /.c.
ποιῆσαι,
-όου), we
ἐπαγγελία.
For this word in its original sense of ‘‘ announcement ” we
may cite Sy? 6057 (iii/B.c.) καὶ τοῖς ἀποδημοῦσιν ἐπὶ τὰς
σπονδοφορίας διατελεῖ per εὐνοίας ἀπογράφων τὴν ἐπαγ-
γελίαν, 2. 260° (not after B.C. 199) οἱ ἠιρημένοι ὑπὸ Ma-
γνήτων περὶ τῆς ἐπαγγελίας τοῦ ἀγῶνος. In Arche! 473"
(ii/B.c.) καὶ αὐτὸς ἐπαγγελίαν ποιησάμενος ἐκ τῶν ἰδίων
ἔδωκεν εἰς τὴν [κατασκευὴν τῆς] στοᾶς, the word is seen
with the meaning of ‘‘ promise,’ which apparently it always
has in the NT: cf. further Przene 123° with reference toa
magistrate who on taking office had promised a distribution
of food—éBeBalwoev δὲ τὴν ἐπαγγελίαν παραστή[σ]ας μὲν
τοῖς ἐντεμενίοις θεοῖς τὴν θυσίαν. In PSI IV. 281°8(ii/a.p.)
ἐπαγγέλλομαι
᾽
κατὰ τὰς ἐπανγελίας αὐτοῦ, the “promises” are almost
= ‘‘threats’’: see the editor’s note.
ἐπαγγέλλομαι,
= ‘‘ promise,” as in Heb 1073, 1112, may be illustrated by
P Petr I. 2915 (iii/B.c.) (= Witkowski?, p. 31) ἐχρησάμην δὲ
kal παρὰ Atvews ἀρτάβας ὃ κριθοπύρων αὐτοῦ érayyehopévou
καὶ φιλοτίμου ὄντος, P Tebt II. 411° (ii/A-pD.) εἰ μὴ ἐπηγ-
γειλάμην σήμερόν σε παρέσασθαι, ‘had I not promised
that you would be present to-day,” P Oxy I. 7118 (A.D.
303) ἅπερ διὰ τῶν αὐτῶν γραμματίων ἐπηγγίλατο ἀποδώσειν
ἄνευ δίκης κτλ. Ramsay (Ax VII. viii. p. 19) draws
attention to the use of the verb in 1 Tim 651 where it is
applied to ‘‘volunteers, who set up as teachers with the
intention to make a business and a means of livelihood out
of the Word of God,” and notes its application ‘‘to candi-
dates for municipal favours and votes in the Greek cities,
who publicly announced what they intended to do for the
general benefit, if they gained popular support ’—cf. Cagzat
IV. 766 (Mossyna in Phrygia—a.p. 80-100) (= C. and 8. i.
p- 146) τὰ δὲ λοιπὰ of ἐπανγειλάμενοι καθὼς ὑπογέγραπται .--
the names of the promisers being appended. The verb is
also a kind of term. ¢ech. in the inscrr. for the announcement
of public sacrifices, e.g. Sy// 258*® (iii/B.c.) tots ἐπαγγέλλοσι
τὰν θυσίαν καὶ ἐκεχηρίαν τᾶς ᾿Αρτέμιδος : cf. 1 Tim 210 and
Philo de Human. τ (=TII. p. 384 ed. Mangey) ἐπαγγέλλεται
θεοῦ θεραπείαν.
ἐπάγω.
With 2 Pet 21.5 cf. P Ryl IT. 1442! (a.p. 38) ἔτι δὲ καὶ
ἐτόλμησεν πθόνους (1. φθόνου) μοι ἐπαγαγεῖν αἰτίας τοῦ μὴ
ὄντος, ‘moreover he had the audacity to bring baseless
accusations of malice against me” (Edd.). In the early
marriage contract P Tebt I. 104® (B.c. 92) we have μὴ
ἐξέστω Φιλίσκωι γυναῖκα ἄλλην ἐπ[α]γ[α]γέσθαι ἀλλὰ
᾿Απολλωνίαν, ‘it shall not be lawful for P. to bring in any
other wife but A.” (cf. thez.¢. ἐπεισάγω), and in P Oxy VIII.
11217! (A.D. 295) the verb is = ‘‘induce,” when a petitioner
complaining of certain persons who had carried off valuables
adds—rivt ἐπαγόμενοι οὐκ ἐπίσταμαι, ‘on what inducement
I cannot tell” (Ed.). A new formula with reference to
enrolment is found in P Hib I. 324 (B.c. 246) ἩΗράκλειτος
“Hp[akdcl]rov Καστόρειος τῶν οὔπω [ἐ]πηγμένων, “ H. son
of H., of the Castorian deme but not yet enrolled,” and more
fully in P Petr I. 27(3)° τῆς ἐπιγονῆς τῶν οὔπω ἐπηγμ[ένων,
and so 76. JIT. 1127, 132°. In the Egyptian calendar
ἐπαγόμεναι ἡμέραι -- Aug. 24-28, with a sixth ἐπαγομένη
ἡμέρα (= Aug. 29), were “inserted” once in four years.
ἐπαγωνίζομαι.
Syll 732% (B.C. 36-5) ἀδιαλίπτως δὲ ἐπαγωνιζόμενος,
Michel 394} (mid. i/B.C.) διαδεξάμενός τ᾽ αὐτὸς ἐπηγωνίσατο
τῇ πρὸς τὴν πόλιν ε[ὐ]νοίᾳ, ‘vied in good will towards
the city.”
° Exaivetoc.
This proper name (Rom 165) is found in an imprecatory
tablet from Corcyra, Sy// 808: cf. the list of names from
Hermopolis Magna Preisigke 599159 (Ptol.) ᾿Εἰπαίνετος
Θόαντος, and the fem. in Michel 1503)-i% (ii/i B.c.)
227
,
ἐπαιτέω
᾿ΕἸ]παινέτη ᾿Αριστοβούλους For the adj., apparently in
an active sense, cf. the rhetorical fragment PSI I. 85
(i1i/A.D.) ἀπομνημόνευμα σύντομον ἐπὶ προσώπου τινὸς
ἐπενετόν (/. ἐπαινετόν), ““« concise laudatory memoir re-
garding some person”’: see further s.v. ἀπομνημόνευμα.
ἐπαινέω.
Syll 1τ0253 (B.c. 290-87) καὶ] ἐπὶ πᾶσι τούτοις ἐπείνεκε
(for form see Meisterhans Gr. p. 171) καὶ ἐστεφάνωκεν
αὐτὸν ὁ δῆμος [οὐθὲν ἐλλείποντα] σπουδῆς πρὸς τὴν πόλιν,
Magn 115* 13 (ii/A.p.) ὅτι μὲν γὰ[ρ τ]ὴν ἐμὴν ἐκπονεῖς
[γ]ῆν . .. ἐπαι[ν]ῶ σὴν πρόθεσιν. According to Meister-
hans Gy. p. 211 the construction with the acc. prevails from
B.C. 350: previous to that the verb is found also with the
dative. For the constr. in Lk 16% with the acc. of the
person and the gen. of the thing we may compare /4/Ae iil.
910 Θ. τὴν ἑαυτοῦ γυναῖκα... στοργῆς καὶ καλοκἀγαθίας
ἧς ἔσχεν is ἐμὲ ἀφηρόϊσεν (‘canonized as a hero”). In
P Eleph 134 (B.c. 223-2) ἐγὼ οὖν ἐπυνθανόμην τοῦ Lavaros,
εἴ τι βούλοιτο ἐν τοῖς καθ᾽ ἡμᾶς τόποις, ὁ δὲ ἐπήινει μόνον,
ἐπέταξεν δ᾽ οὐθέν, ἐπήινει is—‘* approbabat,” *‘ assentiebatur,”
almost = ‘‘thanked me,” ‘‘said he was obliged” (cf. the
classical formula, κάλλιστ᾽ ἐπαινῶ), a sense which appar-
ently does not occur elsewhere in the papyri: see Wit-
kowski’s note, £//.2, p. 43. MGr παινῶ retains the
meaning ‘‘ praise.”
”
ETTALVOC.
Rouffiac (Recherches, p. 49) aptly illustrates the use of
this common noun in Phil 11! from /Przexe 199° (beginning
of i/B.C.) μεγίστου té]Tevxev ἐπαίνου καὶ δόξης ἀτα[ράκτου,
and in 1 Pet 17 from 26. 5315 (ii/B.c.) ἀξίως ἐπαίνου καὶ
τιμῶν ποιεῖσθαι τὰς κρίσεις. The word is MGr.
ἐπαίρω.
P Petr III. 46(3)1} εἰς τοὺς ἐπαρθέντας τοίχους (corrected
from τὸν ἐπαρθέντα), ‘walls built to a greater height”
(Edd.). P Oxy X. 1272! (A.D. 144) Kal τὴν τοῦ πεσσοῦ
θύραν ἐπηρ[μ]ένην ‘‘and that the door of the terrace had
been lifted” (Edd.). Sy/Z 73774 (ii/a.D.) ‘‘ whoever wishes
the resolutions just read to be passed and inscribed on a
pillar—dparw τὴν χεῖρα. πάντες ἐπῆραν," where the com-
pound following the simplex has the stronger perfective
force (Pro/eg. p. 113). As illustrating the Jewish (Ps 285)
and Christian (1 Tim 28) as well as, Pagan (Virg. dev. i. 93)
practice of “lifting up’”’ hands in prayer, reference may be
made to the two uplifted hands shown on the stele inscribed
with the Jewish prayer for vengeance found at Rheneia: see
Deissmann LAZ, Fig. 64, p. 424. MGr παίρίν)ω, “take,”
Sofetchan
ἐπαιτέω.
In P Lond 244 (B.c. 163) (= I. p. 32) a recluse at the
Serapeum describes himself as living—ad@’ ὧν ἐπαιτῶ ἐν τῶι
ἱερῶι, ‘from what I beg in the temple”: cf. Lk 16% émat-
τεῖν αἰσχύνομαι. That temples generally were a promising
haunt for the profession Luke reminds us elsewhere. ᾿Εἰπήτρια,
the Greek for a ‘‘ beggaress”’—to parallel it with an equal
novelty—appears as a Gam. eip. in P Par 591° (8.6, 160)
( = Witkowski,? p. 76, where see note): cf. ἀγύρτρια
, ,
ἐπακολουθεω
(Aesch. Ag. 1273), δέκτρια (Archil. 8). The pass. of the
verb is found in P Tebt I, 2618 (B.c. 114) πρὸς πῆι (1. τῆι)
ἐπιδόσει τῶν ἐπαιτουμένων λόγων, ‘‘for the delivery of the
accounts which were required”’ (Edd.).
ἐπακολουθέω.
From its original meaning “‘ follow,” ‘‘ follow after,’’ this
verb came to be used in a number of closely related senses
from iii/B.c. onwards. Thus it means ‘‘am_ personally
present at,” ‘‘see to,” in P Petr II. 40(4)® (iii/B.c.) καλῶς
οὖν ποιήσεις ἀποστείλας τινὰ τῆι ἢ, ὃς ἐπακολουθήσει τῆι
ἐγχύσει τοῦ γινομένου σου γλεύκους, “it were well for you,
then, to send some one on the 8th who will see to the pour-
ing out of the must which conies to you”’ (Ed.): cf. P Oxy
VII. 1024%* (A.D. 129) ἣν καταθήσεται eis τὴν γῆν ὑγιῶς
ἐπακολουθούντων τῶν εἰωθότων, ‘under the observance of
the usual officers” (Ed.), and 26. 103118 (A.D. 228). Hence
the meaning develops to ‘conform to,’’ ‘‘concur with,” as
P Lille I. 4°? (B.c. 218-7) τῆς πρὸς Θ. ἐπιστολῆς ὑπογέ-
γραφα ὑμῖν τὸ ἀντίγραφον, ὅπως ἐπακολουθοῦντες ποιῆτε
κατὰ [τα]ῦτα, ‘‘pour que vous vous y conformiez” (Ed.),
P Fay 24'* (A.D. 158) ἐγρ(άφη) δ(ιὰ) Ba. . . . s vopo-
[γ]ρίάφου) ἐπακολουθοῦντος Διοδώρου ὑπηρέτου, “ written
by 5... ..- , scribe of the nome, with the concurrence of
Diodorus, clerk,” and similarly P Grenf 11. 62!4(a.p. 211).
The derived meaning ‘‘ensue,” “ is common, as
P Ryl II. 12619 (Α. Ὁ. 28-9) ἐξ οὗ βλάβος μοι ἐπηκλούθ(ησεν)
(1. ἔπηκολ ---Ξ οὐκ ὀλίγον, ‘by which no small loss resulted
to me,’’ BGU I. 72!? (A.D. 191) οὗ χολικὴν βλάβην ἐπεκο-
λούθησεν, 10. 214 (A.D. 209) ὡς ἐκ τούτου οὐκ ὀλίγη μοι
ζημία ἐπηκολούθησεν, P Oxy X. 1255} (A.D. 292) τῶν
μετρημάτων γ[ι]νομένῳ[ν] εἰς τὸ μηδεμίαν μέμψιν ἐπακολου-
θῆσαι, and from the inscrr. Sy// 32535 (i/B.c.). Another
development of meaning is ‘‘ ratify,” asin P Gen 1. 22! (A.p.
37-8) ᾿Εἰπίμαχος Ζωπύρου ἐ[π]ηκολλούθηκα τῇ [πρ]οκειμένῃ
διαγραφῇ, P Oxy II. 2609 (a.p. 59), Ρ Ryl 11. 12220
(A.D. 127), P Flor 1. 139 (A.D. 153), and more particularly
‘* verify,’ “check” an account, as in the signatures to a
series of tax receipts P Tebt I. 100 °f (B.c. 117-6) Δρεῦος
ἐπηκλούθηκα (/. ἐπηκολ ---), ᾿Ακουσίλαος ἐπηκολούθηκα͵
This last usage throws an interesting side-light on [Mk] 16?°
τοῦ κυρίου... Tov λόγον βεβαιοῦντος διὰ τῶν ἐπακολου-
θούντων σημείων : the signs did not merely follow, they
acted as a kind of authenticating signature to the word (cf.
Milligan Documents, p. 78f.). We need only cite further
the usage in registration documents, e.g. P Oxy II. 244°
(A.D. 23) τοὺς ἐπακολουθ(οῦντας) ἄρνας [κ]αὶ ἐρίφους, ‘the
lambs and kids that may be produced’’ (Edd.), 16. 2454
(A.D. 26). See also the important discussion on the verb in
Wilcken Ostr i. pp. 76f., 640, and cf. Archiv ii. p. 103, iii.
p- 14. In P Oxy VI. 9094 (A.D. 225) the mother of certain
minors is described as ἐπακολουθήτρια, ‘fa concurring
party”: cf. P Lips I. 95 (A.p. 233) and see Crest. ΤΙ. i.
Ρ. 250f. For the subst. ἐπακολούθησις cf. P Ryl 11. 23314
(ii/A.D.) μηδὲν χωρὶς ἐπακολουθήσεως αὐτοῦ ἀγοράζεται,
“‘nothing is being bought without his cognizance” (Edd.),
P Oxy XII. 14738 (A.D. 201) γ]ράμματα ἐκδιδομένη τῆς
ἐπακολουθήσεως τῷ ᾿Ὡρείωνι, ‘delivering to Horion the
documents of settlement” (Edd.). Note the syncopated
form which persists in MGr ἀκλουθῶ, and cf. P Tebt I. 1007°
(quoted above) for its early date, B.c. 117-16.
‘
result,”
228
᾽ ,
ἐπάναγκες
ἐπακούω.
With ἐπακούω in 2 Cor 65 (fr. LXX Isai 498) cf. the invo-
cation to Isis by a dreamer in the Serapeum P Par 5133
(B.C. 160) (= Se/ectzons, p. 20) ἐλθέ μοι, θεὰ θεῶν, εἵλεως
γινομένη, ἐπάκουσόν pov, ἐλέησον τὰς διδύμας. So also
P Leid Wv- 4! (1 A.D.) κύριε. . . εἴσελθε καὶ ἐπάκουσόν
pe (note the late acc. of person as after the MGr ἀκούω), 26.
x36 ἄτερ yap τούτων 6 θεὸς οὐκ ἐπακούσεται, BGU IV.
10808 (iii/A.D. ?) κατὰ τὰς κοινὰς ἡμῶν εὐχὰς καὶ προσευχάς,
ἐφ᾽ αἷς οἱ θεοὶ τέλιον (. -εἰον) ἐπακούσαντες παρέσχον,
and the Christian P Oxy XII. 14947 (early iv/a.p.) ev
οὕτως ἐπακούσῃ ὁ θαιὸς τῶν εὐχῶν ὑμῶν. In a ii/B.c.
Delphic inscr. a certain Bacchius is described as having
bestowed benefactions on the city—émrakotoas προθ[ύ]μως
τὰ ἀξιούμενα (Sy/7 3064). The adj. is found in a iii/a.D.
love-spell, Pretséyke 4947° ἵνα pe φιλῇ καὶ ὃ ἐὰν αὐτὴν αἰτῶ,
ἐπήκοός μοι ἣν (1. ἡ).
ἐπακροάομαι.
For the medical usage of this verb, which in the NT is
peculiar to Lk (Ac 167°), see Hobart, p. 234.
ἐπάν.
See for this word Ῥ Tebt I. 27% (B.c. 113) ἐπὰν καὶ
περὶ (om.) τὸ περὶ τῆς [ἀφέσεως πρόγραμμα ἐκτεθῆι, P Ἀν]
II. 15.333 (A.D. 138-61) ἐπὰν δὲ γένηται τῆς ἐννόμου ἡλικίας,
‘when he attains the legal age,” zd. 172° (offer to lease a
palm-garden—a.D. 208) ἐπὰν δὲ μή τις προσθῇ σοι, ‘as
long as there is no higher offer” (Edd.), P Oxy VIII. 1102?°
(c. A.D. 146) ἐπὰν τὰ ὑπ’ ἐμοῦ κελευσθέν[τ]α γένηται, “as
soon as my orders have been carried out”’ (Ed.), 2d. XII.
1473°° (A.D. 201) ém[a]v, ὃ μὴ εἴη, ἀπαλλ[αγῶμεν, ‘ when-
ever, which heaven forbid, we are divorced” (Edd.), PSI
IV. 299} (ili/A.D.) ἐπὰν πλοίου εὐπορηθῶ.
ἐπάναγκες.
This word, which in the NT occurs only in Ac 1578, and
is described by Blass (ad 1) as a ‘‘doctum vocabulum”
which Luke might naturally be expected to use, may be
illustrated by P Ryl II. 65° (B.c. 67?) 80 ἧς ἐπάναγκες τὸν
παραβησόμενον . . . ἀποτεῖσαι τῶι ἔθνει ἐπίτιμον, ‘* where-
by it was provided that any person breaking the agreement
should be compelled to pay to the association a fine,’’ P Flor
I. 501°? (a.p. 268) ὥστε ἑκάστην μερίδα ἐπάναγκες χορη-
γεῖν, P Oxy I. 1ο218 (a.p. 306) βεβαιουμένης δέ μοι τῆς
ἐπιδ[ο]χῆς ἐπάναγκες ἀποδώσω τὰ λυπὰ (ἰ. λοιπὰ) τοῦ
φόρον, and from the inserr. Sy/Z 73788 (c. a.D. 175) ὁ δὲ
ἐπάνανκες ἀγορὰν ἀγέτω, 26. 8719 (with reference to a Trust)
ὅπως ἐπάναγκες αὐτοῖς οἱ δεόμενοι τῆς πορθμείας χρῶνται.
See also Menander Fragm. p. 176 οὐδὲν διαβολῆς ἐστιν ἐπι-
πονώτερον᾽ | τὴν ἐν ἑτέρῳ γὰρ κειμένην ἁμαρτίαν | εἰς
μέμψιν ἰδίαν αὐτὸν ἐπάναγκες λαβεῖν. For ἐπάναγκον, see
P Fay 911® (A.D. 99) ἔπάνα[γ]κον οὖν παρεμβαλεῖν τὴν Θ. ἐν
[τ]ῶν ... €Aatovpylar. . . [ἐϊλαϊκοὺς καρποὺς ἐκπεππτω-
κότας (Δ ἐκπεπτ--) εἰς τὸ ἐνεστὸ(ς) τρίτον ἔτος, “ΤῊ. is
accordingly obliged to feed the olive-press with the olive
produce included in the present third year,” and for éravay-
Kato, see P Oxy II. 28125 (A.D. 20-50) ὅπως ἐπαναγκασϑῇ
συνεχόμενος ἀποδοῦναί μ (om.) μοι τὴν [φ]ερνὴν σὺν ἡμιο-
λίᾳ, ‘‘ that he may be compelled perforce to pay back my
» ,
ἐπαναγω
dowry increased by half its amount” (Edd.), and 74. XII.
1470" (A.D. 336) ἐπαναγκασθῆναι τὸν αὐτὸν Δημητριαγὸν
κτλ.
ἐπανάγω.
P Par 635 (B.c. 164) (= P Petr III. p. 18) τῶι Al ἱκανῶς |...
ἐπανήγομεν, ‘we give ample acknowledgments to Zeus”’
(Mahaffy) : cf. 26. δ. ἐπανάγοντα τὸ διστί αἸζόμενον ἐπὶ τὸν
ἐκκείμενον κανόνα, ‘‘if he applied the doubtful cases to the |
tule provided for him ” (#d.). See also P Vat Δ1δ (B.c. 168)
(= Witkowski*, p. 65) οὐ γὰρ πάντως Set στενῶς ἐπανά-
γοντά σε (omit) προσμένειν ἕως τοῦ πορίσαι τι kal
κατενεγκεῖν,
ἐπαναπαύομαι.
A new citation for this verb, which is found only twice
229
μ ΄
ἐπαρχεία
and then submits to the law’s correcting vengeance” (Edd.).
For an additional ex. of the verb, see P Gen I. 127 (A.D.
158) εἰ μάθοιμι παρὰ τὰ κεκελευσμένα πρά[σῆσοντας ἐπι-
στρεφ[έϊστερον ὑμᾶς ἐπανορθώϊ[σω]μαι. P Ryl Il. 302
(iii/A.D.) is addressed to an official—éravopOwrq τῆς tepals
,and in OG/S 711‘ this noun is used with a political
_ reference (“‘ vocabulum sollenne iuris publici est, expressum
ex Latino corrector,’ Dittenberger).
> /
ETTAVO)
is common with reference to something already mentioned,
| e.g. P Oxy ITT. 502°* (A.D. 164) μεμίσθωκα σὺν τοῖς ἐπάνω
(Lk τοῦ, Rom 217) in the NT, may be given from Didache 4? |
ἐκζητήσεις δὲ καθ᾽ ἡμέραν τὰ πρόσωπα τῶν ἁγίων, ἵνα
ἐπαναπαῇς τοῖς λόγοις αὐτῶν, ‘‘ that you may be refreshed
by their words,” where the form of the 2nd aor. pass. ἐπανα-
mays recalls the fut. ἐταναπαήσεται read by NB in Lk /.c.
(cf. also ἀναπαήσονται in Rey 1415).
ἐπανέρχομαι.
For this verb (Lk τοῦδ, 1915) we may cite the interesting
rescript P Lond 90478 (A.D. 104) (= III. p. 125, Selections,
Pp. 73) ordering all persons who happen to be residing out of
their homes ἐπα[νελ]θεῖν els τὰ Eau[tav é]péeoria in view of
the approaching census: cf. Lk 2! For other exx. see
P Flor I. 615: (A.D. 85) (= Crest. 11. p. 89) μ]ετὰ εἴκοσι
ἔτη ἐπανελεύσῃ πρὸς ἐμέ, P Oxy VI. 93327 (late ii/a.p.) ὥστε
ἐπανελθόντα σε μαρτυρήθη (1 μαρτυρήσειν), ‘so that when
you come back you will bear me witness,” so 76. VII. 10644
(iii/A.D.), P Tebt II. 333!° (A.D. 216) μεχρὶ τούτ[ο]υ οὐκ
ἐπανῆλθαν, ‘up to this time they have not returned,” BGU
I. 266% (iii/A.p.) S[mJA@ . . . ἐπανεληλυθέναι [τοὺ]ς πρ[ο]-
κειμ[έν]ους καμήλ(ους) δύο, and from the inserr. Sy// 2767
(c. B.C. 195) ὅταν ἐπανέλθωσιν οἱ rpeo[B]evtal.
ἐπανίστημι.
Syil 13610 ἀπὸ]...
τ]ῶι Κερκυραίων. For the subst. Boll (Ofendarung p- 132)
cites Catalogus codd. astr. gr. VIII. 3, 174, 3 ἐχθρῶν ἐπανά-
στασιν, 169, 26 μεγάλου προσώπου ἐπανάστασιν ἑτέρου πρὸς
érepov. MGr ἐπανάστασι, ‘‘insurrection,” ‘ revolution.”
ἐπανόρθωσις.
For the literal meaning of this subst. see ἤίελεὶ 8304 (end
1i/B.C.) εἰς τὴν ἐπανόρθωσιν τοῦ ἱεροῦ τῆς ᾿Αρτέμιδος. With
the metaph. usage in 2 Tim 315, cf. P Oxy II. 237% 30 (A.D.
186) καίτοι πολλάκις κριθὲν ὑπὸ τῶν πρὸ ἐμοῦ ἐπάρχων τῆς
δεούσης αὐτὰ τυχεῖν ἐπανορθώσεως, “although my predeces-
sors often ordered that these (abstracts) should receive the
necessary correction,” 26. 1. 7829 (iii/A.p.) ὃ προσῆκόν ἐστι
πρᾶξαι περὶ τῆς τούτων ἐπανορθώσεως, and 76. 6714 (A.D.
338) πάντα μέν, ὡς ἔπος ἐστὶν εἰπεῖν, ὅσα εἰσχύειν τι δύν[α]-
tla] παρὰ τὴν τῶν νόμων [ἰσχὺ]ν πρὸς ὀλίγον εἰσχύει,
ἐπανορθοῦτε (/.—ar) δὲ ὕστερον ὑπὸ τῆς τῶν νόμων ἐπεξε-
λεύσεως, ‘everything, it may be said, that is able to with-
stand the power of the law withstands but for a short time
τῶν ἐπαν[αστ]ά(ν)τίων τῶι δήμωι
| ποήσω.. ..
τὰς ἐν τῇ αὐλῇ κέλλας, “I have leased together with the
above-mentioned premises the chambers in the court”’ (Edd.),
BGU IV. 1046%-7 (ii/A.D.) ὃ αὐτὸς ἐπάνω yevdp(evos) καὶ
σιτολ(όγος), P Hamb I. 1217 (a.p. 209-10) ὑπὸ τῶν ἐπάνω
πρεσβίυτέρων) : cf. P Oxy VII. 1032%4 (A.D. 162) ds ἐπάνω
δηλοῦται, ‘as stated above.” In connexion with time the
phrase ot ἔπάνω χρόνοι, ‘‘the former times,” is often met:
e.g. in P Hib I. 96% 23 (B.c. 259), P Oxy II. 2681? (a.p.
58) 76. 237 vill. 38 (Α Ὁ. 186), P Tebt II. 39717 (a.p. 198).
For the use of ἐπάνω as an “improper” preposition (
“above,” ‘‘over’’) cf. P Oxy III. 4958 (a.p. 181-9) é]v
A.D.) ἐὰν θέλῃς ἐπάνω κορκοδείλου (1. kpoKo- by metathesis)
διαβαίνειν, P Flor I. 505? (a.p. 268) ἐπάνω λίμνης, and see
Thumb in 7/ZZ xxviii. p. 422 for the survival of this usage
in MGr ἐπάνω, ἐπάνω᾽ς, ἀπάνω. It may be added that
ἐπάνω changed out of ἐπάνου is found in an ancient “‘curse”’
strongly tinged with Jewish influences—Wiinsch AF 324
(Carthage—Imperial time) (ἔτι ἐξορκίζω ὑμᾶς κατὰ τοῦ
ἐπάνίω) τοῦ οὐρανοῦ θεοῦ : cf Isai 1418. For ἐπάνωθεν, not
found in the NT, but frequent in the LXX, see BGU IV.
11987 (B.C. 4).
ἐπάρατος.
For this NT ἅπ. εἰρ. (Jn γ45) cf. Sy/Z 366% (c. Α.Ὁ. 38)
τὸν δὲ κακουργοῦντία πε]ρί(ὶ τὴ)ὴὴν κοινὴν τῆς πόλεως εὐ-
etyplay . (@)s κοινὸν τῆς πόλεως λυμεῶνα ἐπάρατον
εἶναι ζημιοῦσθαί τε ὑπὸ τῶν [ἀρχόν]των. For the verb see
OGTS 5325 (B.C. 3) ἐὰν δέ τι ὑπεναντίον τούτωι τ[ῶι ὅρκωι]
ἐπαρῶμαι αὐτός τε κατ᾽ ἐμοῦ KTA., and Sy// 810
εἰ δέ τι ἑκὼν ἐξαμαρτ[ήσει], οὐκ ἐμὸν ἐπαράσ[ζασθαι], δίκη
δὲ ἐπικρέματα[ι] τιμωρὸς ἀπελθόν[τι] ἀπειθὴς Νεμέσεως --
| an inscr. which recalls the teaching of Rom 12°.
s
ἐπαρκέω.
P Par 46° (B.c. 153) εἰ ἔρρωσαι καὶ τὰ παρὰ τῶν θεῶν
κατὰ λόγον σοι χρηματίζεται, εἴη ἄν, ὡς βούλομαι, καὶ
αὐτὸς δὲ μετρίως ém[a]p[ka@—where however the reading is
far from certain: see Witkowski?, p. 86. See also Cagnat
IV. 743 (Eumeneia—time of Alexander Severus = C. and
B. ii. No. 23215) τοῦτο yap ἢν μοι τερπνὸν ἐπαρκεῖν εἴ
τις ἔχρῃζε--α Jew speaks. In Polyb. i. 51. 10 the verb is
used as nearly synonymous with ἐπιβοηθέω : cf. 1 Tim 51%,
4
ἐπαρχεία,
which is used, like the Lat. provincia, in Ac 2334, 25},
to denote ‘‘ province,” “sphere of duty,” is restored by the
| editors in P Par 17? (B.c. 154) ἐπαρχίας Θη]βαΐδος, τοῦ
Ψ
ἐπαυλις
περὶ ᾿Εἰλεφαντίνην νομοῦ.
with this document on the interest of finding a contract of
sale drawn in official form and in the Greek language in this
remote province at such an early date. See also P Oxy III.
471” (ii/A.p.) ἀπαλ[λ]αγῆι τῆς ἐ[π]αρχείας, and 74. XII.
14108 (early iv/A.D.) ἐξ αὐθεντείας May[vijolv] ἹῬούφου τοῦ
διασημί(οτάτου) καθολ(ικοῦ) ἐπαρχείας Αἰγύπτου καὶ Λιβύης͵
where “‘ the addition of Libya to Egypt in the title of the
catholicus is new” (Edd.).
The title ἔπαρχος is found in the interesting order to
return home for the approaching census—P Lond goq? |
(A.D. 104) (=III. p. 125, Selections, Ὁ. 73) T[aios Ovt]-
Bro[s Μάξιμος ἔπα]ρχ[ος] Αἰγύπτ[ου λέγει κτλ. : cf. P Oxy
X. 1271} (A.p. 246), a petition addressed Οὐαλερίῳ Pippw
ἔπάρχῳ Αἰγύπτου. In P Lond 9048 (as above) the enrol-
ment is to be made by a certain Festus who is described as
ἔπάρχω[ι] εἴλης (Δ ὕλης) ; cf. P Gen I. 471 (a.p. 346) |
Praoviw ᾿Αβιννείῳ ἐπάρχῳ εἴλης στρατιωτῶν κάστρων
Διο[ν]υσιάδος. A number of exx. of the title are classified
in P Oxy NII. Index VIII. s.v.
ἔπαυλις.
This NT ἅπ. εἰρ. (Ac 1°° from Ps 68(69)35) may be
illustrated froma property-return, P Oxy II. 248*8 (A.p. 80),
where mention is made of δίμοιρον μέρος τετάρτου pépov[s]
κοινωνικῆς ἐπαύλεως συνπεπίτω]κυίας, ““ἃ common home-
stead that is in a state of ruin”: cf. P Ryl II. 17.
(A.D. 246) λιβὸς ἔπαυλ[ις Φοιϊβάμμωνος Τρύφωνος, ‘on
the west the homestead of Phoebammon son of Tryphon,”
and P Hamb 1. 2318 (A.D. 569) καὶ οἰκίᾳ καὶ ἐπαύλιδι |
(contrast ἐπαύλεως ‘swfra), with the editor's note, where
other instances are collected. From the inscrr. we may add
Syli 510% §8 (ii/B.c.), and for the diminutive OG/S 765
(ili/B.C.) τά τε ἐϊπαύλια ἐνέπ[ρη]σαν.
ἐπαύριον.
For this LXX and NT word, for which LS have no
profane citations, cf. P Hamb I. 274 (B.c. 250) τῆι δὲ
ἐφαύριον αὐτὸν ἐπεζήτουν, P Lille I. 15% (B.c. 242) τῆι
δ᾽ ἐπαύριον ἡμέραι, P Tebt I. 1197 (B.c. 105-1) τὸ
ἐφαύρι[ο]ν. For the aspirate see s.v. αὔριον.
᾿Επαφρᾶς.
The name, a pet form of ᾿Εἰπαφρόδιτος, is common in the
inscrr., e.g. Sy/7 89354 (ii/A.p.), Dessau 7843, 7864, etc.
Pretsigke 1206 shows ᾿Εἰπαφρῦς. Contrast with the gen.
*Eradpa in Col 17 the form ’Emadpados in the Papers of
the American School of Classical Studies at Athens, iii. 375
(Phrygia)—cited by Hatch /8Z xxvii. p. 145.
᾿Επαφρόδιτος.
In OG/S 441 (B.C. 81) ᾿Εἰπαφρόδιτος appears as a surname
of Sulla (= Felix). In the papyri the spelling of the name,
which is common, is generally ᾿Εἰπαφρόδειτος, e.g. P Oxy
IV. 7437° (B.c. 2) ἤλθαμεν ἐπὶ ᾿Εἰπαφρόδειτον. For the
adj. see P Ryl Il. 77° (a.p. 192) ἐπὶ τῇ ἐπαφροδείτῳ
ἡγεμονίᾳ Λαρκίου Mépopos, ‘‘during the delightful prae-
fecture of Larcius Memor” (Edd.).
230
They also remark in connexion
ἐπεῖδον
ἐπεγείρω.
Syll 324" (i/B.C.) τούς τε διὰ παντὸς ἐπεγει[ρ]ομένους ἐπὶ
τ[ὴ]ν [π]όλιν πολεμίους [ἀμυνόμενος : cf. Ac 1350, 14%, and
see Hobart, p. 225.
ἐπεί.
Citations of this very common word are hardly necessary,
| but we may quote PSI IV. 435}2 (B.c. 258-7) ἐπεὶ δὲ
τάχιστα ὑγιάσθην, παρεγένετό τις ἐκ KviSov, P Lond 4238
(B.c. 168) (=I. p. 31) ἐπεὶ καὶ ἡ μήτηρ σου τυγχάνει
βαρέως ἔχουσα, ‘since your mother is much annoyed about
it,” and P Meyer 20* (1st half iii/A.D.) εἰπὲ τῇ ἱερίσσᾳ
(2. -ἰσσῃ) τοῦ ἱεροῦ τῶν “HppwvOitav, ἵνα ἐκεῖ πέμπω τὰς
| ἐπιστολάς, ἐπὶ (1: ἐπεὶ) εὐσήμαντά ἐστιν, “tell the priestess
| of the sanctuary of Hermonthitis that I am sending my letters
thither, since she is well known.’’ For ἐπεὶ μή see BGU II.
| 530° (i/A.D.) ἡ μήτηρ σου μέμφεταί σε, ἐπὶ μὴ ἀντέγραψας
| αὐτῇ--α letter from ἃ father to his son: cf. the similar use
| of ὅτι μή in Jn 318 and see Pro/eg. p. 239f. and Abbott
| Joh. Gr. p. 534 ff Ἔπεί = alioguin, as in Rom 11°, is
| illustrated by Wetstein ad /., and by Field JVotes, p. 162.
ἐπειδή.
For the causal reference of this word, as in Phil 27%, cf.
| P Tebt II. 38299 (B.c. 30—a.p. 1) ἐπειδὴ] Κάστωρ .. .
παρακεχώρη(κεν) ἀπὸ τῶν λοιπῶν τοῦ κλήρου... . ᾿Ακου-
σιλάωι γράφομεν ὑμῖν ty’ ἢ ἐπιμε]λὲς KTA., “whereas
Castor has ceded the remainder of his holding to Acusilaus,
| we write to you in order that you may be careful,” etc.,
P Oxy VII. 1061? (B.c. 22) ἐπειδὴν καὶ ἄλλοτέ σοι ἐγρά-
Wapev. MGr ἐπειδή(ς), “because,” “since.”
ἐπειδήπερ
appears with its usual meaning ‘‘since” in P Flor 11. 118°
(A.D. 254) ἐπέστειλα ὅπως χόρτου por ἡμιξηροῦ φροντίδα
ποιησῆσθαι ἐπειδήπερ μετὰ τὴν αὔριον γίνομαι εἰς τὸν νομὸν
ἐποψόμενος τὰ παρ᾽ ὑμῖν ἔργα, P Ryl 11. 2381 (Α.}. 262)
κτηνύδριον δὲ αὐτοῖς ἕν γοργὸν τῶν ὑπὸ σὲ παράσχες, ἐπειδή-
περ τὸ αὐτῶν ὃ εἶχαν βουρδωνάριον εἰς ἐμὴν ὑπηρεσίαν
κατέσχον, ‘‘ give them one spirited donkey from those in
your charge, since I have kept for my own use the mule
which they had” (Edd.), P Strass I. 5° (a.p. 262) ὅμως
αὐτός, ἐπειδήπερ ἐκ παλαιοῦ χρόνου τὴν γεωργίαν ἐνπιστευ-
θὲὶς ἐτύνχανεν, τοὺς φόρους καταβέβληκεν.
ἐπεῖδον.
P Tebt II. 286° (a.p. 121--38) ἐκ τῆς α[ὑ]τοψ[ας ἣν ἐγὼ
ἐπεῖδον, ‘of my own personal observation” (Edd.), P Flor
II. 1188(A.D. 254) γίνομαι εἰς τὸν νομὸν ἐποψόμενος τὰ παρ᾽
ὑμῖν ἔργα, 2 ,ετήσξε 1817 (a wall scribble) N. ὁ ἐπιδὼν καὶ
ὃ γράψας [ 1. For the aspirated form (see s.v. ἀφοράω) cf.
P Oxy I. 441) (late i/A.D.) ἀντιγράψαντος οὖν αὐτοῦ μοι
περὶ τοῦ ἐφιδόντα τὰς πίρο]τέρας μισθώσεις, ‘he replied
requesting me to examine the terms under which the taxes
had previously been farmed” (Edd.), 76. 517 (A.D. 173)
ἐφιδεῖν σῶμα νεκρὸν ἀπηρτημένον, “to inspect the body of
aman who had been found hanged” (Edd.), and BGU II.
6475 (A.D. 130) παρηνγέλη ἡμεῖν. . ἐφιδεῖν τὴν ὑπὸ
| Μυσθαρίωνα Kapelous διάθεσιν.
ἔπειμι 231
ἔπειμι.
P Petr IIT. 56 (6)}3 αὐθήμερον ἢ τῆι ἐπι[ού]σηι, P Ryl II.
157° (A.D. 135) τῶν ἔμπροσθεν Kal τῶν ἐπεσομένων χρόνων,
“for the past and future,” Sy// 48119 (iii/ii B.c.) εἰς τὴν
ἐπιοῦσαν ἐκκλησίαν. In P Lond 948 verso? (A.D. 257)
(= III. p. 209) we have τοὐπιὸν (= τὸ ἐπιὸν) ξύλων, “ what
remains over of the wood.”
ἐπείπερ.
For ἐπείπερ, which is read in the TR of Rom 3%, cf.
P Par 63188 (p.c. 165) (=P Petr III. p. 34) ἐπείπερ ὑμᾶς
δεῖ συνεχέστερον ὑπὲρ τῶν α[ὐτ]ῶν ὑπομιμνήσκειν, ‘since
it is necessary to keep reminding you continuously about the |
same things” (Mahaffy), and P Oxy XII. 14694 (A.p. 298)
ἐπείπερ ἐὰν πλεονεξία τις προχωρήσῃ καθ᾽ [ἡμῶν Be |
ἀδυναμείαν ἀνᾳπόστατοι καταστη[σ]όμεθα, “since, if any
advantage of us is taken, our weakness will leave us no |
escape” (Edd.).
ἐπεισαγωγή.
We have found no instance as yet of this interesting subst.
(Heb 73), but the verb is used as a fer. techn. in marriage-
contracts, forbidding a man to “introduce” another woman
into his house, e.g. P Eleph 18 (B.c. 311-0) (= Selections, |
Pp: 3) μὴ ἐξέστω δὲ Ηρακλείδηι γυναῖκα ἄλλην ἐπεισάγεσθαι
ἐφ᾽ ὕβρει Δημητρίας, Ρ Giss I. 21 39 (B.c. 173), BGU IV. |
10501 (time of Augustus). This would seem to justify the |
RV translation of Heb /.c. ‘‘a bringing in thereupon” or
“besides,” as against Field JVo/es, p. 227. See also the
verbal ἐπείσακτος in Os’? 7574(B.C. 106-5) σὺν τῷ ἐπισάκτῳ
with reference apparently to ‘‘imported” wine: cf. the use
of παρείσακτος in Gal 24. Musonius (p. 613) has—el ὅλον
ἐπείσακτον τὸ τῆς ἀρετῆς ἦν, καὶ μηδὲν αὐτοῦ φύσει ἠμῖν
μετῆν - --
ἐπεισέρχομαι.
For this verb cf. P Oxy VI. 902° (c. A.D. 465) μετὰ δὲ τὴν
τούτου τελευτὴν ὁ [ToUT]ou ἀδελφὸς Θεόδωρος ἐπισῆλθεν εἰς
τὴν φροντίδα τῶν τούτου πραγμάτων, where the verb is
practically = ἐπῆλθεν, as perhaps in Lk 2135: see Field
Notes, p. 75. The stronger force, which is seen in 1 Macc
1616, is well illustrated by P Par 4119 (B.c. 160) ἐπισελθόντες
Ἱεεβήσιος υἱοὶ... ἐπέπεσόν τε καρτερῶς [ἐμοί. For the
subst. ἐπεξέλευσις see PSI IV. 31315 (iii/iv. a.p.), and
P Oxy I. 67 cited s.v. ἔπανόρθωσις.
ἔπειτα
is used of ¢¢me in ΟΟ 75 go (the Rosetta stone—B.c. 196) |
νῦν τε kal εἰς τὸν ἔπειτα χρόνον. For a reference to order
see P Giss I. 23% where, after referring to her prayers on
behalf of her daughter, the writer proceeds—¢mera δὲ
χάρι (1. χάρις) τῷ θεῶι KTA. Similarly the word is con-
trasted with πρῶτον (cf. Heb 7%) in P Oxy IX. 12175 |
(ili/A.D.) πρῶτον μὲν ἀσπαζομένη σίε], ἔπιτα εὐχομένη παρὰ
πᾶσι θεοῖς κτλ. The form and meaning persist in MGr.
ἐπεκτείνω.
Vett. Val. p. 3627° εἶθ᾽ οὕτως τὴν ἑτέραν ἐπεκτείνειν ἕως.
τῆς ζητουμένης ὥρας. |
ἐπερώτημα
ἐπέρχομαι
is common in the sense ‘‘ proceed against, make a claim
against,” e.g. P Eleph 3% (B.c. 284-3) μὴ ἐξέστω δὲ ᾿Αντι-
πάτρωι ἐπελθεῖν ἐπ᾽ ᾿Εἰλάφιον εἰσπράττοντι τροφεῖα, P Ryl
II. 1741 (a.p. 112) καὶ μὴ] ἐπελεύσ{εσθ]αι μήτε αὐτὴν
Ἥρακλοῦν μηδὲ τοὺς παρ᾽ αὐτῆς [ἐπὶ τὴν] Τασουχάρίιον,
“and that neither Heraclous herself nor her assigns will
proceed against Tasoucharion,” and especially the phrase
μηδὲν ἐνκαλεῖν μηδ᾽ ἐνκαλέσειν μηδ᾽ ἐπελεύσεσθαι, as P Oxy
X. 128279 (a.p. 83) 20. II. 2661621 (A.p. 96), 76. I. 912?
(A.D. 187), P Fay 947 (A.D. 222-35) a/. For the meaning
““come upon” with the idea of violence, as in Lk 117* (cf.
1°, ‘an illapse sudden and irresistible,” Swete Holy Spirit
tn NT, p. 26), see P Ryl II. 116" (Α.Ὁ. 194) ἐπῆλθέ μοι
μετὰ Σερήνου, ‘assaulted me with the aid of Serenus,” and
cf. BGU I. 2215 (a.p. 114) (= Selections, p. 75) Ταορσενοῦ-
gis... ἐπελθοῦσα ἐν τὴν οἰκία (/. οἰκίαν) pov ἄλογόν μοι
ἀηδίαν συνεστήσατο, “TT. having burst into my house
picked a brutal quarrel with me.”” In P Oxy I. 69! (a.p.
190) ἐπέλευσις = ‘‘raid,” ‘‘robbery '’ — ééraow ποιήσα-
σθαι περὶ τῆς γενομένης ἐπελεύσεως, ‘to make due inquiry
about the robbery” (Edd.), and in P Fay 26! (a.p. 150)
3» εἰ
| τῶν ἐκ τῆς ἐπελεύσεως φανέντων the editors suggest as an
alternative translation ‘‘ review,” ‘‘ examination.’ See also
| P Oxy XII. 1562” (A.D. 276-82) ὁμολογῶ μηδεμίαν ἔφοδον
ἢ ἐπέλευσιν ἔχ[ειν πρὸς τὸν A., and for ἐπελευστικός, cf.
| P Oxy VIII. 112019 (early iii/A.p.) ἵνα μὴ φανῇ ἐπελευστι-
«és, ‘so that he should not seem indictable ” (Ed.).
ἐπερωτάω.
For this verb in its ordinary NT sense of ‘‘ask,” see P
Hib I. 7215 (B.c. 241) ἀποσταλεὶς “A. πρὸς τὸν [ἐν τῶι]
ἀδύτωι X. ἐπηρώτα εἰ ὑπάρχει ἐν τῶι ἱερῶν... ἡ σφραγίς,
“Ας having been sent to Ch. in the sanctuary asked him if
| the seal was in the temple”; P Flor III. 331° (ii/a-D.)
ἐπερωτώμενος im[d] σου περὶ τῶν ἐντὸς περιχώμα[τος
ἀν]αγραφομένων .. . προσφωνῶ ὡς ὑπόκειται. For a
“remarkably early example” of the stipulatory formula
ἐπερωτηθεὶς ὡμολόγησα cf. P Oxy VI. 90529 (a.p. 170)
(= Selectzons, p. 87) κυρία ἡ συνγραφὴ δισσὴ γραφεῖσα
πρὸς τὸ ἑκάτερον μέρος ἔχειν μοναχόν, καὶ ἐπερωτη[θέν)τες
ἑαυτοῖς ὡμολόγησαν, ‘the contract is valid, being written
in duplicate in order that each party may have one: and in
answer to the formal question they declared to each other
their consent.” Other examples of the same formula (cf.
Modica /ntroduzione, p. 128) are P Gen I. 4251 (A.D. 224-5),
P Fay 90™ (A.D. 234), P Tebt II. 378% (a.p. 265): in P
| Oxy X. 1273 (A.D. 260) we have—rrepl δὲ τοῦ ταῦτα ὀρθῶς
καλῶς γείνεσθαι ἀλλήλους ἐπερωτήσαντί εἰς ὡμολόγησαν,
“Δα to each other’s questions whether this is done rightly
and fairly they have given their assent” (Edd.). Cf. the
technical use of the verb in P Oxy X. 1277! (A.D. 255)
βεβαιώσω καὶ ἐπερώτημε (/.—pat) ὡς πρόκειται, “1 will
guarantee (the sale) and have been asked the formal question
as aforesaid,” and in the late P Iand 489 (A.p. 582) διὰ
Μηνᾶ οἰκέτου τοῦ ἐπερωτῶντος καὶ προσπορίζίοντος). . .
τὴν ἀγογὴν καὶ ἐνοχήν with the editor’s note.
ἐπερώτημα
is used in the same technical way as the verb (see s.v.
ἐπερωτάω) in P Cairo Preis 11 (ii/A.D.) ἐὰν γὰρ μηδὲν ἐπερώ-
9) ,
ἐπέχω
Type ἡ ἐνγεγρα[μμένον . . - , with Wilcken’s note “ ἐπερώ-
τημα = stipulatio (4. i. ἐπερωτηθεὶς ὡμολόγησα). This
would seem to help the meaning of the word in the difficult
passage I Pet 324: cf. Blenkin’s note in CG7 ad Δ For
the word = “‘inquiry of” and hence ‘‘sanction,” cf. Sy//
397° (Roman age) κατὰ τὸ ἐπερώτημα τῶν κρατίστων
᾿Αρεοπαγειτῶν, 7. 593. (after middle of iii/A.D.) καθ᾽ ὑπο-
μνηματισμὸν τῆς ἐξ᾿ Αρείου πάγου βουλῆς kal ἐπερώτημα τῆς
βουλῆς τῶν &. For the form ἐπερώτησις, see P Oxy IV.
71818 (a.p. 180-92) ws ἐξ ἐπερω[τήσεως κτήτ]ορος, ““ ἴῃ
answer to an inquiry concerning the landlord” (Edd.), 26.
IX. 1205® (A.D. 291) ἐπερωτήσεώς τε γενομένης [ὡμολογ-
ήσαμεν, Sy 555° (about A.D. 1) τᾶς] Sérepwrdo[e]os kal
τοῦ χρησμοῦ ἀντίγραφά ἐστι τάδε.
ἐπέχω.
For ἐπέχω, ““ fix attention on,” ‘‘ pay heed,” as in Ac Bes
τ Tim 415, cf. P Fay 112! (A.D. 99) ἐπέχον τῷ δακτυλιστῇ
Ζωίλωι καὶ εἵνα αὐτὸν μὴ δυσωπήσῃς, ‘give heed to the
measurer (?) Zoilus ; don’t look askance at him,” BGU IV.
040% (ii/A.D.) ot yap yle]opyol ἡμεῖν ἐπέχουσιν [καὶ] κα[θ᾽
ἡμῶν μέλλουσιν ἐντυν[χ]άνειϊν. Cf. P Oxy I. 67° (a.p.
338) παρα[νόμω]ς ἐπέχοντάς pov τῶν οἰκοπέδων, ‘* making
illegal encroachments on my estates” (Edd.). The sense of
“delay,” ‘“‘hinder,” is found in the legal phrase μηδενὸς
ἐπεχομένου, ‘if no one objects,” or ‘‘if there is no hind-
rance,” as in P Tebt II. 32737 (late ii/a.p.), P Oxy III. 488
111] For the use of the verb in connexion with the
μετὰ τὰς ἀπὸ ἐποχίμων συστ[αλ(είσας) ἢ] διὰ τὸ εἰσπίραχ-
θῆναι) πρὸ τοῦ ἐπισχεθῆναι, ‘‘after deducting the sums
which were withdrawn from the category of suspended
payments because they were collected before they were
suspended ’’ (Edd.), and P Giss 1. 48 (A.D. 202-3) with
the editor’s note: cf. also P Tebt II. 336% (c. Α.Ὁ. 190) of
lands ἐν ἐποχῇ, z.e. lands on which the collection of rents
had been suspended, owing to their having been flooded and
rendered useless. So P Giss I. 818 (A.D. 119) ἀξιῶν ém-
σχεθῆναι τὴν πρᾶσιν μέχρι ἂν περὶ τούτου κριθῶμεν, ““ ask-
ing that the sale should be stopped until a decision had been
given in this matter.’’ The meaning of ‘‘ wait,’’ as in Ac
1955, may be illustrated from P Lille I. 267 (iii/B.c.) πεερὶ
(2. περὶ) δὲ τούτου τοῦ μέρους δεήσει ἐπισχεῖν [ἕως ἂν]
μάθωμεν, “wait until we learn,” and the curious love-charm,
Preisighe 49471 (iii/A.D.), where the petitioner prays that
the lady of his affections should be led to love him—xal μὴ
ἐπεχέτω μίαν ὥραν, ἕως ἔλθῃ πρὸς ἐμὲ...
χρόνον, “Cand let her not wait one hour, until she come to
me forall time”: cf. also P Petr II. 20% 15 (.c. 252) ἐπεὶ καὶ
αὐτὸς ἔπεσχον τοῦ ἐντυχεῖν, “‘ wherefore I also refrained
from meeting him’’ (see 7d. III. p. 77), P Flor 11. 15138
(A.D. 267) μέλλων yap στρατιώτης πέμπεσθαι ἐπ᾽ αὐτοὺς
ἐγὼ ἔἕπεσχον. None of the above citations can be said to
throw any fresh light on the use of the verb in Phil 215, but
it may be noted that against the translation ‘‘ holding forth ”’
(AV, RV: cf. Hom. Od. xvi. 444 cited by Moule CGT ad /.),
Field (Vofes, p. 193 f.) brings forward a number of exx. from
late Greek in support of rendering λόγον ἐπέχω τινός =
“correspond,” ‘‘play the part of,” and hence translates
“being in the stead of life to it (sc. the world).”” On the
other hand, evidence can be quoted for éméxw = a strength-
εἰς τὸν ἅπαντα
232
> ,
€7L
ened ἔχω, as Plut. Oth. 17 τὴν πόλιν ἐπεῖχε κλαυθμός (see
Haupt in Meyer ® ad 1), and hence the translation ‘‘ holding
fast the word of life.’’ It may be added that in “127. xiii.
21. 3 Cicero objects to zzhzbere as a rendering of ἐπέχειν, on
the ground that zzAidere, as a term used in rowing, = ‘‘ to
back water,” whereas ἐπέχειν --- ‘‘to hold oneself balanced
between two opinions”: see Tyrrell Czcero in his Letters,
Ῥ- 242.
ἐπηρεάξω.
The verb is common = ‘‘insult,” “treat wrongfully.”
Thus in P Flor I. 9910 (i/ii A.D.) (= Selections, p. 72) we
find the parents of a youth, who had squandered his and
their property, announcing—ovd χάριν προορώμεθα, μήποτε
ἐϊπ]ηρεάσηι ἡμεῖν ἢ ἕτερο[ν] ἢ (omit.) ἄτοπόν τι πράξηι,
“‘on that account we are taking precautions lest he should
TR Oi,
P Fay 1237 (c. A.D. 100) διὰ τὸ ἐπηρεᾶσθαι οὐκ ἠδυνήθην
κατελθεῖν, ‘owing to my having been molested I was unable
to come down,’’ P Gen I. 3118 (A.D. 145-6) πρὸς τὸ μὴ
ἔτι ὕστερόν pe ἐπηρεάζεσθαι, BGU 1. 1512 (A.p. 194) ὅτι νῦν
κωμογραμματεὺς ἐπηρεάζει τῷ συνηγορουμ[έϊνῳ, PSI I. 925
(ili/A.D.) ὃ ἄνθρωπος ἐπηρέασεν ἡμῖν, and OG/S 48476
(ii/A.D.) δι’ ὧν ἐπηρέαζον μάλιστα τοὺς τὸν ἰχθὺν πιπρά-
σκοντας. The middle is found ἴῃ an interesting document in
which a weaver petitions on the ground of poverty against
his name being inserted in the list of those eligible for the
office of πρεσβύτερος τῆς κώμης, or village elder, P Lond
8468 (A.D. 140) (= III. p. 131) οἱ δὲ τῆς κώμης πρεσβύτεροι
ἐπηρεάζοντ[ό μοι ὅπως] ἀναδώσω καί μου Td κτῆμα els πρεσ-
βυτερείαν τῆς κώμης am[dpov] μου ὄντος. For the subst.
ἐπηρεασμός, see P Tebt I. 284 (c. B.c. 114) διὰ Tov...
ἐϊπηρ]εασμόν, ‘‘on account of the insolent conduct,’’ and
for ἐπηρεία, BGU I. 3407 (A.D. 148-9) ἐπὶ οὖν οὗτοι οὐκ
ἀφί[στα]ντε (/.—vtTat) τῆς Kar’ ἐμοῦ ἐπηρίας, and the
curious mantic P Ry] I. 2819. (iv/A.p.) where the quivering
of the right leg-bone is taken as a sign that the person will
be involved ἐν ἐπηρίᾳ, ““ in ill-treatment.’’
deal despitefully with us, or do anything else amiss
ἐπί.
The uses of ἐπί in Hellenistic Greek are hardly less varied
than those of ἐν. From one point of view, indeed, they are even
more varied, as ἔπί is the only preposition which continues
to be largely represented with all three cases. According to
Moulton (Pro/eg. p. 107) the figures in the NT are—gen.
216, dat. 176, acc. 464. In accordance with the general de-
velopment of the use of the acc., the instances with this case
are far the most numerous, and often occur where we might
have expected the gen. or dat., while the constructions with
these two cases are frequently interchanged, as will be seen
from some of the exx. cited below. It will be kept in view
that, as with the other prepositions, the treatment of ἐπί
here makes no attempt at being exhaustive, but must be sup-
plemented by the special dissertations of Kuhring and Ross-
berg. It is hoped, however, that sufficient evidence has
been adduced to throw light on the main usages of the
preposition in the NT.
(1) c. gen.—For the common /oca/ sense ‘‘at,’’ ‘‘on,
“Cupon,’’ see P Par 4778 (c. B.c. 153) (= Selections, p. 23)
ἐπὶ τ]ῶν τόπων tvat, P Tebt I. 337 (B.c. 112) (= Selections,
Pp. 30) ἐπὶ τῶν καθηκόντων τόπων, 74. II. 397° (A.D. 198)
Sep
ἐπι
ἐπὶ ξένης εἶναι, and P Giss I. 2115 μένε ἐπὶ ἑαυτοῦ, “stay
at home.” The sense of ‘‘near,’’ “‘in the vicinity of”’
appears in P Ryl II. 127° (A.D. 29) κοιμωμένον μον ἐπὶ τῆς
θύρας: cf. Ac 5°% and see Jn 6᾽", 211 ἐπὶ τῆς θαλάσσης,
where the rendering ‘“‘ near the sea,’ or, as we should say,
“fon the shore,” is to be preferred (cf. Abbott /ok. Gr.
p- 261). In P Lond 11688 (a.p. 18) (= III. p. 136) ἐν τοῖς
ἀπὸ A(Bos μέρεσι ἐπὶ ταῖς οὔσαις γειτνίαις, ἐπί is almost =
ἐν." The local force still underlies the meaning of
such a phrase as ἐπ᾿ ἀληθείας (cf. Mk 1214) in the census
paper P Oxy II. 255}5 (A.D. 48) (= Selections, p. 47),
where it is stated that the return is ‘“‘sound”’ and rests
“on a true basis "᾿-ἐ]ξ [ὑ]γιοῦς kal ἐπ᾽ ἀληθείας. Cf. also
P Lille I. 264 (iii/B.c.) τὴν δὲ λοιπὴν γ[ῆν ἑτο]ιμάζω, εἰ μὴ
ἀκολουθεῖς ἅπαντα καθὼς ἐπὶ τῆς διαγραφῆς τ[ο]ῦ [εἰς τὸ]
τε ἔτος σπόρου μεμισθῶσϑαι τοῖς γεωργοῖς, where ἐπὶ τῆς
διαγραφῆς refers to the conditions laid down in the agree-
ment, and P Grenf II. 77*9 (iii/iv A.D.) (=Selectzons, p. 121)
(γίνεται) ἐπὶ τοῦ λ[όγο]υ τῆς ὅλης Sa[ma]yns = ““ total of
the account for the whole outlay.’’ An even more elliptical
usage is found in Mk 1255 ἐπὶ τοῦ βάτου, “‘in che place
concerning the Bush” (RV).
The preposition is used of ‘‘ oversight, authority,” as
in Mt 244, Ac 837, Rom 95, in such passages as P Tebt 1.
588 (p.c. 118) ὃ ἐπὶ τῶν προ(σόδων), BGU IV. 1120! (B.c. 5)
πρωτάρχωι ἐπὶ τοῦ Kpitypiov, P Oxy I. 901} (A.D. 55)
τραπέζης ἐφ᾽ ἧς Σαραϊπίων καὶ μέτοχοι, P Lond 11598
(A.D. 145-47) (= III. p. 113) ἐπὶ οἴνου καὶ ὄξον οἱ πρόοντες,
and the /ibeldus BGU I. 2871 (A.p. 250) (= Selections,
p. 115) where the magistrates who presided over the sacri-
fices are referred to—rots ἐπὶ [τ]ῶν θυσιῶν ἡρημένοις. In
P Leid W*-*% (ii/iii a.p.) ἔσεθε (1. ἔσεσθε) ἀμφότεροι ἐπὶ
πάσης ἀνάγκης, the editor translates ‘‘ supra omnem
necessitatem.”’
From this we may pass to the jzd?cia/ reference, as in Mt
2814 (ὑπό BD), in P Par 46᾽5 (B.c. 153) διὸ καὶ ἡγούμενος
δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι, ἐπὶ σοῦ δ᾽
αὐτοῦ, γέγραφά σοι κτλ., P Oxy I. 38! (a.D. 49-50) (=
Selections, p. 53) καθὰ πία]ρῆλθον ἐπὶ τοῦ γενομένου τοῦ
νομοῦ στρατηγοῦ Πασίωνος, “1 accordingly brought an
action before Pasion, who was ex-strategus of the nome,”
» ἐς
and BGU III. 90928 (a-D. 359) ἀξιῶ ἀχθῆναι ἐπὶ σοῦ τίοὺ]ς |
προειρημένους "Ἄριον kal. . ᾿Αγάμμωνα. See also P Oxy I.
37:8 (a.p. 49) (= Selections, p. 48) ἐπὶ τοῦ βήματος, [II ]e-
σοῦρι[9] πρὸς Σαραεῦν, “in court, P. versus S."": cf. Ac
2519 Akin to this is the usage in an oath, as P Petr III.
56(a)?* (iii/B.C.) ὥμοσά σοι τὸν πάτριον ὅρκον ἐπὶ Tod ποτα-
μοῦ. In P Par 63" (B.c. 164) (= P Petr III. p. 20) ὅ]ρκους
παρ᾽ ὑμῶν λαβεῖν μὴ μόνον ἐπὶ τῶν] θεῶν ἀλλὰ kal κατὰ
τῶν βασιλέων, Mahaffy is unable (p. 38 f.) to discover any
distinction between the prepositions, and translates ‘‘to exact
oaths from you not only by the gods, but also by the kings.”
In BGU I. 15377 (A.D. 152) ἀπογράψασθαι ἐν τῇ τῶν
καμήλων ἀπογραφῇ . . . ἐπ᾽ ὀνόματος αὐτῶν, the reference
is to ‘‘ the entering on the list of a camel wszder the name of
its new owner ”’ (Deissmann BS, p. 197 n.?).
A good parallel to ἐπί = ‘‘ concerning,” ‘‘in the case of,”
as in Gal 315, is afforded by P Tebt I. 578(B.c. 118) προστε]-
τάχασι δὲ kal τὰ εἰς τὴν ταφὴν τοῦ “Amos kal Μνήσιος
ζητεῖν ἐκ τοῦ βα(σιλικοῦ) [ὡἸς καὶ ἐπὶ τῶν ἀποτεθεωμένων,
‘and they have decreed that the expenses for the burial of
Part III.
233
> ΄
ἐπι
Apis and Mnesis should be demanded from the Crown reve-
nues, as in the case of the deified personages ’’ (Edd.): cf.
76. 7° (B.C. 114) τὰ ἐπ᾿ αὐτῶν ἐνεστηκότα, “the state of the
matter concerning them” (Edd.), and Menander /ragm.
Ῥ. 188 οὐδεὶς ἐφ᾽ αὑτοῦ τὰ κακὰ συνορᾷ, Ilapdire,| σαφῶς,
ἑτέρου δ᾽ ἀσχημονοῦντος ὄψεται, ““πὸ one clearly sees evil
in his own case, but when another misbehaves, he'll see it.’’
See also such phrases as P Tebt I. 27° (B.c. 113) ἐπὶ τοῦ
βελτίστου, ‘‘in the best possible manner’’ (but cf. ἐπ᾽
ἀληθείας above), P Strass I. 7o'® (a.p. 138) ᾧς ἐπὶ τῶν
ὁμοίῳ[ν, ‘Sas in similar cases,’’ and BGU IV. rog8* (c.
B.C. 20) ὡς ἂν ἐπὶ το[ῦ κα]ιροῦ κοινῶς κρίνωσι, “ under
the circumstances.”’
This last ex. leads naturally to the temporal use of ἐπί: cf.
e.g. P Meyer 614 (A.D. 125) ἐπὶ τῆς τριακάδ[ο]ς το[ῦ] atv
μηνός : also P Petr IT. 11(1)? (iii/B.c.) (=Selections, p.7) ὅπως
τῆς ἐπὶ τοῦ παρόντος σχολῆς ἀπολυθῶ, ‘that I may be re-
lieved from my present occupation,’’ where ἐπὶ τοῦ παρόντος
is practically Ξε ἐν τῷ παρόντι. With such passages as Mk 2°,
Ac 1178, where ἐπί = ‘‘in the time of’’ cf. P Amh II. 43?
(B.C. 173) ἔτους ὀγδόου ἐφ᾽ ἱερέως Ἡρακλείδου, P Tebt I.
61(4) (B.c. 118-7) ἐν τῶι KO (ἔτει) ἐπὶ τοῦ a[Se]Ahos,
P Tor I. 1¥-5 (B.C. 116) τοῦ KH (ἔτους) ΠΠαχὼν ἐπὶ τοῦ Φιλο-
μήτορος, and OGZS go! ( Kosetta stone—B.C. 196) προσέταξεν
δὲ [Ptolemy V. Epiphanes] καὶ περὶ τῶν ἱερέων, ὅπως μηθὲν
πλεῖον διδῶσιν εἰς τὸ τελεστικὸν οὗ ἐτάσσοντο ἕως τοῦ
πρώτου ἔτους ἐπὶ τοῦ πατρὸς αὐτοῦ [Ptolemy 1V. Philo-
pator], where, as against Dittenberger ad 7, Wilcken
(Archiv iii. p. 320f.) has shown that this use of ἐπί c. gen.
carries back the dating to the beginning of the previous
reign, 7.6. “until the first year of his father’s reign.’’ On
the importance of this in connexion with the chronological
statement in the Prologue to Ecclesiasticus, see Wilcken
uf s. and Deissmann BS, p. 339 ff. For the temporal use of
ἐπί with an abstract noun, as in Rom 17°, etc., see P Tebt
I. 5851 (B.c. 111) μή ποτε ἐπὶ τοῦ διαλόγου χειμασθῶμεν,
“ἴῃ order that we may not come to grief at the audit”
(Edd. ).
(2) c. dat.—The idea of “in” or “at” (as in Mt 245%)
and ‘‘on” or “upon” (as in Mk 6535, 28) may be illus-
trated by P Tebt I. 657 (B.c. 140-39) ἐν ᾿Αλεξανδρείαι kal
ἐπὶ χώραι, “‘at Alexandria and in the country,” P Petr III.
Ti. S (B.C. 235) οὐλὴ .. ἐπ᾿ ὀφρύι δεξιαῖ. See also P Oxy I.
1153 (ii/A.p.) (= Selections, p. 96) ἔκλαυσα ἐπὶ τῶι εὐμοίρωι
ὡς ἐπὶ Διδυμᾶτος ἔκλαυσα, where the dat. and gen. are
interchanged in the same sentence. ᾿Εἰπί is common with
the dat. = “with a view to,” as in Gal 513, e.g. P Tebt I.
448 (B.C. 114) ὄντος pou ἐπὶ θεραπείαι ἐν τῷ αὐτόθι μεγάλωι
᾿Ισιείωι, ‘while I was in the great temple of Isis here for
medical treatment ” (see the editor's note), P Oxy IX. 120375
(late i/A.D.) πάντα τὰ .. ἐπὶ TH ἡμῶν ἀδικίᾳ πραχθέντα,
‘all the things done to our hurt,” P Oxy I. 71+ 19 (a.D. 303)
κακουργίαν ἐπὶ ἀποστερέσι τῇ ἡμετέρᾳ, “a fraud to my
detriment.”’
Similarly with abstract nouns denoting mavnmer, as in
Rom 4!8—P Tor I. 1 τ} (B.c. 116) περιεσπακέναι . . ἐπὶ τῆι
πάσηι συκοφαντίαι kal διασεισμῶι, εὐ. 1.5 ὅ κακοτρόπως
καὶ ἐπὶ ῥαιδιουργίαι, P Oxy II. 237% 51 (A.D. 186) ἐπὶ φθόνῳ
δὲ μόνον λοιδορούμενος. In P Eleph 1% ὃ (B.c. 311-0) (=
Selections, p. 2f.) the irregularity in elision between ἐπὶ
αἰσχύνηι and ἐφ᾽ ὕβρει may be noted, its avoidance in the
31
3. Ὁ
επι
first instance being due to the tendency in the Kowf# to
isolate words for the sake of greater clearness: see Helbing
Gramm. p. 12 ἴ., and cf. Mayser Gr. p. 155 ff. In P Oxy III.
531° (ii/A.D.) ἕως ἐπ᾽ ἀγαθῷ πρὸς σὲ παραγένομαι (1. -ωμαι),
the meaning is ‘‘ until I come to you auspiciously,’’ much
like the Latin ‘‘guod bonum faustumgue sit.’ See also
ἐφ᾽ ἡμισείᾳ = “equally,” cited s.v. ἥμισυς.
The thought of ‘‘ on account of ” underlies such passages as
BGU I. 2608 (A.D. 90) ἀπέχωι παρά σου ds ὥφιλές por ἐπ᾽
ἐνυκήσι (Δ ἐνοικήσει) κατὰ δημόσιον] χρη[μ]α!τ]ισμὸν
ἀργυρίου δραχμὰς ἑξακοσίας, Wilcken Osty 1131 (A.D. 212)
ἔλαβον ἐπὶ προϊχρείᾳ] πυροῦ ἀρτ(άβην) μίαν ὑπί(ὲἐρ) μηνὸς
Χύακ. An interesting ex. occurs in the letter of the
Emperor Claudius in which he acknowledges the gift of a
“olden crown ’’—éml τῇ κατὰ Βρετάννων velky, ‘on the
occasion of his victory over the Britons’’ (P Lond 1178! =
III. p. 216, Sedections, p. 99): cf. Lk 5°. This construction
is common after verbs of feeling, as in P Eleph 13% (B.c.
223-2) ἣν (sc. ἐπιστολὴν) ἀναγνοὺς ἐχάρην ἐπὶ τῶι pe
αἰσθέσθαι τὰ κατὰ σέ, and P Lond 4210 (z.c. 168) (=I.
p- 30, Selections, p. 10) ἐπὶ μὲν τῶι ἐρρώσθα[(] σε εὐθέως
τοῖς θεοῖς εὐχαρίστουν.
Another usage which deserves notice is afforded by such
a passage as P Meyer 652 (A.D. 125) μετηλλαχότος δὲ τοῦ
Φιλίππου ἐπὶ κληρονόμωι υἱῷ ᾿Αφροδεισίῳ, where the mean-
ing is that when Philip died he left as heir his son
Aphrodisius : cf. P Ἀγ] 11. 76% (late ii/A.p.) “Eppudvys . .
τελευτησάσης . . ἐπί Te ἐμοὶ Kal τοῖς ὁμομητρίοις ἀδελφοῖς
κληρονόμοις, 73. 1217 (ii/A.D.) ἐτελεύτησεν “Hpas . . ἐπ᾽
ἀφήλικι υἱῷ, “leaving his son a minor.”
For ἐφ᾽ @=‘‘on condition that’ see P Tebt I. τοδὲ
(B.c. 93 or 60) where the owner leases certain arourae
—ép ᾧ δώ(σει) σπέρμα (ἀρτάβας) ce, condition
that he (the owner) shall supply 15 artabae for seed,”
and P Tebt II. 381'® (A.D. 123) where a mother be-
queaths her property to her daughter—é’ du . . ποιήσεται
τὴν τῆς μητρὸς κηδίαν Kal περιστολὴν ws καθήκει, ‘on
condition that she shall perform the obsequies and laying
out of her mother as is fitting.’’ In P Hib I. 77° (B.c. 249)
the meaning is rather ‘‘to the effect that ’’—ovvterdype8a
yap περὶ τῶν τελωνικῶν ἐφ᾽ di [τοῖς θε]οῖς [τὰ] ἱερὰ σωθή-
σεσθαι καθὰ καὶ πρότερον, “ἴοΥ we have received in-
structions with regard to the collection of taxes that the
acred revenues (?) are to be preserved for the gods as in
(Edd.).
Examples of ἐπί construed with the inf. are P Ἀν] II.
“on
former times ”’
15371 (A.D. 138-61) where a father in his will nominates |
certain guardians—éml τῷ αὐτ[ο]ὺς τρέφειν κ[αὶ] ἱματίζειν
τὸν προγεγραμμένον μου υἱὸν καὶ κληρονόμον, “fon con-
dition that they shall provide my aforesaid son and heir
with food and clothing,’ and P Lond 93219 (A.D. 211) (=
III. p. 149) ἐπὶ τῶ kal αὐτοὺς ὅσα ὀφείλει ὁ πατὴρ δάνεια...
ἀποδιδόναι : and with reference to time P Oxy 11. 2943 (a.p.
22) (= Selections, p. 34) ἐπὶ τῷ γεγονέναι ἐν ᾿Αλεξανδρίᾳ,
**on my arrival in Alexandria.”
*Em( c. dat. marks a point of time in P Tebt I. 58° (8.6.
118) πρὸς τὰς ἐπὶ ἐνίοις καιροῖς ἀπῃτημέν[α]ς [καρ]πείας,
“for the emoluments demanded on certain occasions,’’ P
Oxy 11. 2757° (a.p. 66) (= Selections, p. 56) ἐπὶ συνκλεισμῷ
τοῦ ὅλου xpdvov, “αἱ the expiry of the whole period,’’ P
234 ἐπί
τοῦ πενταετοῦς χρόνου παραδ[ώσω)] colt, and the late P
Amh II. 157 (A.D. 612) τοῦ χρυσίου τῆς καταβολῆς ἐπὶ
μη(νὶ) Φαῶφι. Cf. also P Tebt I. 6957 (B.c. 114) ἐπ᾽ ἐσχάτῳ.
The idea of ‘‘in addition to,’’ as in Lk 329, 2 Cor 718, Col
314, appears in such a construction as P Eleph 5%? (B.c.
284-3) μη(νὸς) Τῦβι τρίτηι ἐπ᾽ εἰκάδι.
‘The manner in which the gen. and dat. alternate is seen in
P Lond 171 (6)}8 (iii/A.D.) (= IL. p. 176) ἀξιῶ λυθῆναι ἐπί
σου κατὰ τὸ ἔθος, a request by a widow that the will of her
late husband may be opened ‘‘in your presence according
to custom,’’ as compared with P Ryl IT. 10919 (a.p. 235) ἐπὶ
παρόντι σοι διὰ βοηθοῦ, “you being represented by an
assistant,’ and in ἐπὶ παρόντων ὑμῶν of the /be//us P
Meyer 15° (A.b. 250), which appears as ἐπὶ παροῦσιν tpety
in the similar document BGU I. 2878 (A.D. 250) (= Selections,
p- 115).
(3) c. acc.—The usage after verbs of motion hardly needs
illustration, but see OGZS 907° (Rosetta stone—B.c. 196)
προενοήθη δὲ καὶ ὅπως ἐξαποσταλῶσιν δυνάμεις... ἐπὶ τοὺς
ἐπελθόντας ἐπὶ τὴν Αἴγυπτον κατά τε τὴν θάλασσαν καὶ τὴν
ἤπειρον, where, as the editor points out, the use of ἐπί, not εἰς,
Αἴγυπτον shows that the invading army had not yet entered
the country. For other exx. of ἐπί followed by the acc. of
a person see P Par 264! (B.c. 163-2) (= Selections, p. 17)
δεόμεθα οὖν ὑμῶν... ἀποστεῖλαι ἡμῶν τὴν ἔντευξιν ἐπὶ
Διονύσιον τῶν φίλων καὶ στρατηγόν, P Oxy IV. 5743
(B.C. 2) παραγενομ(ένου) γὰρ Δαμᾶτος εἰς ᾿Αλεξάνδρειαν
ἤλθαμεν ἐπὶ ᾿Εἰπαφρόδειτον, and Τ' Meyer 315 (a.p. 148)
ἵν᾽ οὖν τὸ κελευσθ(ὲν) εἰδῇς καὶ εὐθέως ἐπὶ τὸν κρά(τιστον)
ἐπίτροπίον) καταντήσῃς [ἐἸπέστειλά σοι.
This last ex. brings us to the more distinctively 7udzczal
usage, as BGU J. 2255 (Α.Ὁ. 114) (= Selectéons, p. 75) διὸ
ἀξιῶ ἀκθῆναι (1. ἀχθῆναι, and cf. Mt 10!8, Ac 18!?) τοὺς
ἐνκαλουμένους ἐπὶ σὲ πρὸς δέουσί(αν) ἐπέξοδον, ‘I beg there-
fore that you will cause the accused to be brought before you
for fitting punishment,’’ and, before an abstract noun, P Oxy
II. 29428 (A.D. 22) (= Selections, p. 35) εἵνα σὺν αὐτῷ ἐπὶ
διαλογισμὸν ἔλ[(θ]ω, ‘in order that I may come along with
him to the inquiry”: cf. Mt 37, Lk 2345,
The phrase ἐπὶ τὸ αὐτό, as in Ac 17, 247, is perpetually
recurring, especially in accounts, where it represents an
addition sum, ‘‘together,’’ ‘‘in all,”’ e.g. P Tebt I. 14°°
(B.c. 114) ἀξίας ἐπὶ τὸ αὐτὸ χα(λκοῦ) (ταλάντου) a, ‘of
which the total value is one talent of copper ’’ (Edd.), P Fay
102° (ες. A.D. 105) γί(νονται) ἐπὶ τὸ αὐτὸ (ὀβολοὶ) Tara, and
P Oxy IV. 71614 (a.D. 186) where one-sixth of a slave owned
by one man and a half owned by two others are reckoned as
τὸ ἐπὶ Td αὐτὸ δίμοι[ρ]ον μέρος, ‘‘ together two-thirds ᾿ς
also the Messenian inscr. Sy// 653°° (B.C. 91) ἐγδιδόντες ἄν
τε δοκεῖ συνφέρον εἶμεν ἐπὶ] τὸ αὐτὸ πάντα τὰ θύματα.
For the possibility that in Ac 2‘? the phrase = ““στεαιν ”’
in accordance with another meaning of the Aramaic word
which lay behind Luke’s translation, see Torrey’s Harvard
study on Zhe Composition and Date of Acts (Milford, 1916),
p. 10 ff.
The thought of degvee attained, as in 2 Tim 215, may be
seen in P Par 63124 (B.c. 164) (=P Petr III. p. 28) τοῖς
μὲν ἐπὶ τὸ χεῖρον διαλαμβάνουσι, “‘to those who put a less
favourable interpretation upon it,” P Tebt I. 278° (B.c. 113)
alel δέ τινος ἐπὶ τὸ βελτίον προσεπινοουμένου, “by the
Lond III. 95418 (A.D. 260) (=III. p. 154) ἐπὶ τέλει 8[2] | continual invention of further improvements ’’ (Edd.), Οαρηαΐ
»
ἐπιβαίνω 2
IV. 24755 (c. B.C. 150) ἐπὶ πλεῖον αὔξειν. In P Tebt I. 33°
(B.C. 112) (= Selections, p. 30) we find purpose implied—
ἀνάπλουν... ἐπὶ θεωρίαν ποιούμενος, ““ making the voyage
to see the sights”’ (cf. Lk 2348). and similarly with the inf.
construction in BGU IV. 1124?! (B.c. 18) the apprenticeship
of a boy—érl τὸ μανθάνειν τὴν ἡλοκοπικὴ(ν) τέχνην. Cf.
P Petr 11. ττ(2}3 (mid. iii/B.c.) (= Witkowski’, p. 6) ἀπο-
γέγραμμαι δὲ ἐπὶ τελώνιον, ‘I am enrolled for the purpose
of taxation” in certain particulars which are stated—contrast
Mt ο ἐπὶ τὸ τελώνιον of place.
The temporal use = “‘for,’”’ “during,” as in Lk 4°, Ac
131, 1 Cor 75%, may be seen in BGU IV. 1058° (B.c. 13)
ἐπὶ χρόνον ἔτη δύο ἀπὸ Φαρμοῦθι [τοῦ ἐνεστῶτος τέ (ἔτους)
Καίσαρος, P Oxy II. 275" (A.D. 66) (= Selections, p. 55)
ἐπὶ χρόνον ἐνιαυτὸν ἕνα ἀπὸ τῆς ἐνεστώσης ἡμέρας, 70. *°
ἐπὶ τὸν ὅλον χρόνον, P Tebt IT. 3811} (Λ.1}0. 123) (= Sevec-
tions, p. 79) ἐφ᾽ ὃν δὲ χρόνον περίεστιν 7 μήτηρ Θαῆσις,
‘as long as her mother Thaesis lives,” and P Heid 677 |
(iv/A.p.) (= Selections, p. 127) ἐπὶ μέγιστον χρόνον.
On the survival of ἐπί in MGr in adverbial expressions,
see Thumb Handbook, p. 98.
ἐπιβαίνω.
P Oxy VIII. 1155 (A.D. 104) ἕτι (1 ὅτι)
its ᾿Αλεξάνδρηαν, ‘fas soon as I arrived
(Ed.), P Flor IL. 275? (iii/a.p.) ὅτι οὐκ ἐξὸν ἄλλον ἔπι-
βῆναι εἰς Σα... -- In P Tebt I. 80 (5:6: 111)
ἐπιβεβή(κασιν) ἡμῖν (πυροῦ) oyB, the verb = “‘have been
in 26. 5°58 (B.c. 118) τοὺς ἐπιβεβηικότας ἐπὶ
τὴν βα(σιλικήν) the editors render “those who have
encroached on the Crown land’’: cf. P Oxy I. 677? (a.D.
338). The verb is used of hostile intent in P Hamb I. τοῦ
(ii/a.D.) ἐπέβη pov ταῖς οἰκίαις .. . λῃστήριον (“a band
of robbers”): cf. P Oxy X. 127877 (A.D. 214) οὐκ οὔσης
ἐξουσ[(α]ς ὁποτέρῳ μέρει ἐπιβαίνειν ο[ὐ]δετέρῳ ἐντὸς τοῦ
προκειμένου αὐτοῦ χρόνου, ““ποπε of the parties having
at Alexandria ’’
τ ΠΕ
assigned ” :
the right to molest another during his aforesaid period ”
(Edd.).
construed with the dat. of entrance on an office—émBas
πρώτως τῇ ἐπαρχείᾳ τῆς ἡμετέρας πόλεως (see Ditten-
berger’s note), and for the subst. ἐπίβασις in the same |
sense see P Lond 11708 (iii/a.D.) (= III. p. 93).
ἐπιβάλλω.
A.D.) οἷς (sc. τοῖς λύχνοις) οὐκέτι ἐπιβαλεῖς ἔλαιον, so ΧΥ 57,
In P kyl II. 609% (B.c. 34) we have a complaint against a
man—émPadd(vros) . . . τὰ ἑαυτοῦ πρόβατα ἐφ᾽ ὃν
ἔχομεν ἐν τῶι ψυγμῶι..
loose on the cnecus which we have in the drying-place
(Edd.), while in P Leid G?* (B.c. 181-145) the phrase
ἐπιβάλλειν [ἐπ᾽ ἐμὲ] τὰς χεῖρας is used with the idea of
violence, as in Mt 265° α΄. For the intrans. use meaning
“*attack,”’ cf. P. Ryl IL. 127!° (a.p. 29) ἔπιβαλόντες τινὲς
λῃστρικῶι τρόπωι ὑπώρυξαν . . τὸ ἀπὸ βορρᾶ τεῖχος τοῦ
οἴκου, ‘certain individuals making a thievish incursion
undermined the northern wall of the house’’ (Edd.), 7d.
133) (A.D. 33) ἐπιβαλὼν ᾽Ο. εἰς τὸ λεγόμενον T. ἔμ-
βλημία), ““Ο. making an attack upon the dam (Ὁ) called that
κνῆκον, ‘having let his sheep
”
εὐθὺς ἐπιβέβηκα |
In Syi/ 36415 (a-p. 37) the verb, as in Ac 25}, is |
᾿ ’
35 eT Papen
| of T.’’ (Edd.). A late usage by which the verb = ‘‘ arrive
| at,’ “‘reach to’ may be illustrated by P Par 67 (B.c. 129)
| Adxou τοῦ συγγενοῦς [ἐπι]βεβληκότ[ος] εἰς Διόσπολιν [τὴν]
| μεγάλην, P Amh II. 31° (ΒιΟ, 112) ἐπιβάλλοντες εἰς τὸν
ΠΠαθυρίτην διεπεμψάμεθα ktA., and the almost technical
phrase ἐπιβάλλειν ἐπὶ τοὺς τόπους in P Hal I. 84 (B.c. 232),
P Grenf I. 40? (ii/B.c.). The sense of ‘‘ endeavour ’’ under-
lies the use of the mid. followed by the inf. in P Par 631%
(B.c. 164) (=P Petr III. p. 30) ἐπιγράφειϊν τοῖς] μὴ
δυναμένοις ἐπιβεβλημένους, ““ endeavouring to impose the
corvée on those who cannot perform it ’’ (Mahaffy), 24. 2978
(B.C. 161-0) ὑμῖν δὲ γίνοιτο πᾶν ὃ ἂν ἐπιβάλλησθ᾽ ἐπιτυγχ-
| dvew. The legal phrase τὸ ἐπιβάλλον μέρος, as in Lk 1512,
is very common : in addition to exx, in Deissmann BS p. 230
cf. P Grenf. I. 3333 (c. B.c. 103-2) τὰς ἐπιβαλλούσας αὐτῇ
μερίδας γῆς, P Oxy IV. 715} (a.p. 131) τὸ ἐπιβάλλ[ον])
αὐτῶι. . τρίτον μέρος οἰκίας καὶ τὸ ἐπιβάλλον αὐτῶι μέρος
ψιλοῦ τόπου, P Fay 935 (A.D. 161) ἀπὸ τοῦ ἐπιβάλλοντός
σοι [ἡμί]σους μέρους. See also P Hib I. 115%? (c. B.C. 250)
ἐπιβάλλει of instalments of money falling due, P Lond 3%
(B.C. 146 or 135) (=I. p. 46) καρπείων ἐπιβαλλόντων pot,
P Fay 100% (a.D. 99) τὰς ἐπιβαλλούσας por apy(uptov)
(δραχμὰς) τριακοσίας, BGU I. 194! (a.p. 177) τὰς λει-
| roupyelas ἐπιβαλλούσας αὐτοῖς, Other impersonal exx. are
P Par 6310 (p.c. 164) (=P Petr III. p. 18) κοινῆι πᾶσιν
ἐπιβάλλει, ““ 15 a common duty incumbent on all’’ (Mahaffy),
P Tebt I. 4012 (p.c. 117) (= Selections, Ὁ. 28) διὰ τὸ
μάλιστα ἐπιβάλλειν προνοεῖσθαι τῶν βασιλικῶν, ‘because
it chiefly falls to you to look after the interests of the Crown.”
Another passage from the Tebtunis papyri throws a welcome
light on the crux of Mk 147% In I. 50! (p.c. 112-1) ἐπι-
βαλὼν συνέχωσεν τὰ ἐν τῆι ἑαυτοῦ γῆι μέρη τοῦ σημαινο-
μένου ὑδραγωγοῦ, we translate ‘‘set to and dammed up”
the part of the water-course in question: see further in
| Proleg. p. 131, and cf. Allen ad Mk /.c. where this rendering
of ἐπιβαλών in the Markan passage is accepted as probable,
and the use of the word for the Evangelist’s favourite ἤρξατο
| is explained as due to a misreading of the Aramaic original.
Note that ἐπιβαλών occurs also in Syr. S aeth = 565 at
Mk 10°° (see Burkitt Av. Da-Mepharreshe ii. p. 250).
For ἐπιβολή = ἐπιβάλλον μέρος, see P Tebt II. 391"
(A.D. 99) Td λοιπὸν τῆς ἐπιβολῆς THs λαογραφίας with the
editor’s note. It is common =‘‘embankment”’ as in P Petr
1. 23° εἰς ἐπιβολὴν παλαιοῦ χώματος. In P Lond 1157’
(A.D. 197-8?) (=III. p. 66) the editors suggest that in
the phrase ἐπιβολί(ῆς) πηχισμοῦ the reference is to an
‘additional charge’ for certain measurements, or to an
‘allotment ”’ of such a charge.
ἐπιβαρέω.
The use of this verb in 1 Th 2°, 2 Th 35, is well illustrated
in Sy// 37.115 (time of Nero) where a certain physician is said
to have behaved —ds μηδένα ὑφ᾽ αὑτοῦ παρὰ τὴν ἀξίαν τοῦ
καθ᾽ ἑαυτὸν μεγέθους ἐπιβεβαρῆσθαι : cf. P Oxy XII. 1481”
(early ii/A.D.) where a soldier writing to his mother adds as
a postcript μὴ ἐπιβαροῦ πέμπειν τι ἡμῖν, “do not burden
yourself to send meanything.”’ Add Michel 394 (mid. i/B.C.)
εἰς tlapd]racw καθ[ίστησιν] ὅσον ἐπ᾽ αὐτῷ τοὺς ἐπιβαροῦν-
τας, καὶ τοῖς ἀδίκως ἐπι[βαρη]θ[εἴ]σι δικαίαν παρέχεται
βοήθειαν, and see further s.v. βαρέω.
> ,
ἐπιβλέπω
ἐπιβλέπω.
P Leid W*iv-23 (ii/iii A.p.) ἐπίβλεψόν μου τῇ γεννέσει
(2. γεννήσει or yevéoe)—an appeal for divine regard and
help: cf. Lk 14%, οὐδ, and see Hobart p. 18 f.
ἐπίβλημα.
For this word in connexion with dress, as in Mt 91° (cf.
Isai 352, Josh 9511) Symm.), cf. the early inscr. Syll 8778
(c. B.C, 420) στρώματι καὶ ἐνδύματι [kal ἐϊπιβλέματι.
ἐπιβοάω.
This verb, which is read for the szf/ex in the TR of
Ac 2574, may be illustrated by P Leid W*® (ii/iii A.D.)
ὃ δ᾽ ἐπὶ τοῦ ἑτέρου μέρους ἵεραξ ἰδίᾳ φώνῃ ἀσπάζεταί σε kal
ἐπιβοᾶται, ἵνα λάβῃ τροφήν.
ἐπιβουλή.
For ἐ. = ‘‘plot’’ as gzater in Ac, cf. P Oxy ἘΠ 257). δι
(A.D. 186) πρόφασις δέ ἐστιν ἐπιβουλῆς, ““α pretext for
plotting against me’’ (Edd.), and 26. ἑτέρῳ ἐπέτρεψεν τὴν
κατ᾽ ἐμοῦ ἐπιβουλήν. The verb is found in P Oxy III. 472°
(c. A.D. 130) εἰ δ᾽ ἄρα τις καὶ ἐπεβούλευσεν αὐτῷ, ὁ vids
ἐπιτηδειότατος, ‘‘ but if any one really plotted against him,
his son is the most likely person ’’ (Edd.), BGU IV. 1024 iv. 10
(iv/v A.D.) σὺ δὲ ἐπεβούλευσας σώμα (1. σώματι) ἀλλοτρ[ι]ὼ-
θέντι ὑπὸ τοῦ [γ]ένους τῶν ἀνθρώπων, and from the inscrr.
Syll 510% (ii/B.c.) ὡς ἀπειθοῦντα καὶ ἐπιβουλεύοντα τοῖς
συ(μ)φέρουσι τῆς πόλεως.
ἐπιγαμβρεύω.
For this ¢erminus technicus which is used c. acc. in sense
of ‘‘take to wife after” in Mt 2274, under the influence of
Gen 388, see Anz Sudsidia, p. 378. Elsewhere in the LXX
(e.g. 1 Kings 1833) it represents the Heb. JN = “ be-
come son-in-law.”
ἐπίγειος.
In striking resemblance to Phil 219 is the use of this
word in the magic P Par 574°°4 (iii/A.D.) (= Deissmann
LAE, p. 252 [) καὶ σὺ λάλησον ὁποῖον ἐὰν ἧς ἐπεουράνιον
ἢ ἀέριον εἴτε ἐπίγειον εἴτε ὑπόγειον ἢ καταχθόνιον κτλ.
The passage ‘‘is ποῖ a quotation from St. Paul,” but ‘‘the
papyrus and St. Paul are both using familiar Jewish cate-
gories” (26. p. 257n.24). See also P Lond 461? (iv/a.D.)
(=I. p. 70) ἵνα μοι ἣν ὑπήκοος πᾶς δαίμων οὐράνιος Kal
αἰθέριος καὶ ἐπίγειος καὶ ὑπόγειος KTA., and Wiinsch 12)
41} (iii/A.D.) where ἔπίγειος is found in combination with
οὐράνιος and x@dyios. In P Petr II. 8(c)!° (B.c. 246)
ἐπίγεια, ‘ground-floor buildings,’ are contrasted with
πύργος διώρυφος, ‘a tower of two stories” (see the Editor’s
note). On the form see Mayser Gr. p. 448.
ἐπιγίνομαι
is common of /ime, e.g. P Lond 4253 (B.c. 168) (=I.
p- 30, Selections, p. 10) μὴ ὅτι ye τοσούτον χρόνου ἐπιγε-
yovoros, P Fay 111} (c. B.c. 115) τῶν τῆς ἀποδόσεως χρόνων
διεληλυθότων kal ἄλλων ἐπιγεγονότων πλεόνων, “ the periods
fixed for the repayment have passed, and still further periods
elapsed” (Edd.). In P Oxy II. 24618 (A.D. 66) the verb is
used of lambs ‘“‘born after” a first registration-—kal vi[v]
236
’ ΄
«πιγινώσκῶ
ἀπογράφομαι τοὺς ἐπ[ιγε]γονότας εἰς τὴν ἐνεστίὥσαν] δευ-
τέραν ἀπογραφήν : cf. P Ryl 11. 111’ (census-return—A.D.
161) ἀν]αγεγρα(μμένον) ἐν ἐπιγεγενημίένοις), OG7S πο (B.C.
237) ὑπόμνημα καταλείποντες τοῖς τε νῦν οὖσιν καὶ τοῖς
ἐπιγινομένοις. See further P Par 455 (B.C. 153) εὐλαβοῦμαι
τὸν ἐνδίκτην τὰ πλῖστα, τὰ (= a) πράσεις, μὴ ἐπιγέν[οι]το,
where Witkowski (Epp.2, p. 85) understands ἐπιγίνομαι as
= ‘‘de improviso appareo, aggredior”: cf. Ac 2818, and
see Hobart, p. 290. The double compound ἐπιπαραγίνομαι
is found P Petr III. 317 (B.c. 240). The subst. ἐπιγονή =
“‘ offspring,” ‘‘ descendants,” as in 2 Chron 3126, is common,
e.g. P Par 6318 (B.c. 164) τὴν τούτων ἐπιγονήν. See also
the editors’ note in P Tebt I. p. 556ff. on the meaning of
the phrase τῆς ἐπιγονῆς.
ἐπιγινώσκω.
Dean Robinson’s careful study of this verb in 227.
Ῥ. 248 ff., in which he comes to the conclusion that the verb
denotes not so much fuller or more perfect knowing, as know-
ing arrived at by the attention being directed to (ἐπί) a par-
ticular person or object, is on the whole borne out by the
evidence of the papyri. Thus one of the letters in the
Gemellus correspondence, P Fay 1121} (A.D. 99), has—
ἐπίγνοθι εἰ ἐσκάφη ὦ τῆς Διονυσιάδος ἐλαιών, ‘‘ find out
whether the olive-yard at Dionysias was dug,” while another
letter in the same collection in a similar context has the
simplex—ib. 11018 (A.D. 94) γνῶθι εἰ πεπότισται © [ἐϊλαιὼν
δυσὶ ὕδασι : cf. Mt 1127 with Lk 10%. See also P Tebt Il.
297° (c. A.D. 123) where, in the account of legal proceedings
concerning the purchase of a priestly office, the advocate,
after recalling a report that the office ought to be sold,
proceeds—rodro ἐπιγνοὺς ὁ συνηγορούμενος ἐνέτυχε Τε]μο-
κράτει, ‘on learning this my client appealed to Timocrates” ;
and an application for division of property m the same
volume, 319! (A.D. 248) ἔδοξεν δὲ νῦν αὐτοῖς ταύτας δι[αι-
ρή]σασθαι ἐπὶ τῷ ἕκαστον αὐτῶν ἐπιγεινώσκειν τίδ] ἴδιον
μίέρος, ‘‘ they have now decided to divide these (sc. arourae)
on the understanding that each should distinguish his own
share” (Edd.). Other examples where no intensive force
can be claimed for the émt— are P Oxy IX. 118818 (A.D. 13)
ἐπιγνοὺς τὴν διάθε(σιν) καὶ ἐπιθεὶς τὴν ἐπ᾽ ἀλη(θείας) ἀξίαν
προσφώνη( σον), ‘after learning their condition and adding
the true value furnish a report’ (Ed.), with reference to the
purchase of logs, 25. VI. 930% (ii/iii A.D.) ἐμέλησε δέ μοι
πέμψαι καὶ πυθέσθαι περὶ τῆς ὑγίας σου καὶ ἐπιγνῶναι τί
ἀναγεινώσκεις, “I took care to send and ask about your
health and learn what you are reading” (Edd.), 74. 932°
(late ii/a.D.) ἐὰν δύνῃ ἀναβῆναι ἵνα ἐπιγνοῖς τὸν ὄνον, ‘if
you can go up to find out the ass, do so” (Edd.) (for this
omitted apodosis cf. Lk 1942, 2 Th 2537), P Cairo Preis 485
(ii/A.D.) ἐπιγνοὺς ἐξ ἧς μοι ἔγραψας ἐπιστολῆς, ὅτι ἔρρωσαι,
ἥσθην, ἀδελφέ, and Preisigke 4630" (ii/A.D.) καὶ γὰρ λείαν
δακνόμεθα ἕως ἂν ἐπιγνῶμεν πῶς τὸν πόδα ἔχεις. In
BGU IV. ττ3913 (B.c. 5) the writer has deleted ἐπιγνούς
and inserted συνιδών above the line. P Lond 3545 (c.
B.C. 10) (=II. p. 165) ἐπιγνόντα ἀκρειβῶς ἕκαστα shows
the force of the verb strengthened by means of an adverb:
cf. Ac 251°.
It may be added that the vernacular is rich in ἐπι- com-
pounds of the kind Dean Robinson describes: cf. e.g. P
Lips I. 3733 (A.D. 389) ἡμιθανῆ αὐτὸν [πο]ιήσαντες ὡς καῇ]
’ ,
ἐπίγνωσις
φανε[ρ]ά ἐστιν τὰ προσφωνηθέντα ὑπὸ τῶν ἐπιθεωρησάντων
τὰ πλήγματα, “by those who inspected the blows,” and
P Tebt II. 406% (inventory of property—c. A.D. 266) kat
ὧν ἐπικρατῖ δούλων, ‘and the slaves he owns.”
ἐπίγνωσις
is found in P Tebt I. 2811 (c. B.c. 114) πρὸς τὸ μὴ ἕκαστα
én’ ἐπίγνωσιν ἀχθ[ῆναι, where the editors render ‘‘in order |
to prevent the details being accurately known”’ : it is doubt-
ful, however, whether the addition of ‘‘accurately’’ is
required. The term, as in Phil 1°, Heb τοῦδ, may well
have been borrowed from the popular philosophy of the
day: cf. Epict. ii. xx. 21 λαβὼν... . κανόνας els ἐπίγνωσιν
τῆς ἀληθείας.
ἐπιγραφή
in the literal sense of an ‘‘insertion” is found in P Lond
II. 17818 (a.p. 145) (=II. p. 207) τὸ δὲ χειρόγραφον . .
καθαρὸν ἀπὸ ἐπιγραφῆς Kal ἀλίφαδος κύριον ἔστω: see
Archiv i. p. 125. Cf. also P Ryl 11. 316? (ii/a.D.) ἀ]πὸ δὲ
ἐπιγραφῶν καὶ παραγραφῶν from a much mutilated sale of
land. In PSI IV. 424? (iii/B.c.) τοῦτο δὲ ποιήσας ἔσει ἐμέ
τε σεσωικὼς . . καὶ τὴν ἐπιγραφὴν ταύτην ἕξεις, the word
is used of a mark or title of honour. It is common as a
special term in connexion with a tax whose precise nature
remains uncertain. Grenfell and Hunt describe it as in any
case ‘‘an extra burden”’ as distinguished from the ordinary
land taxes (7ed/unis Papyrt, I. p. 38 ff.): see also their note
on P Oxy XII. 14458 (ii/A.D.), where the word is said to be
used in papyri of the Roman period “‘in the wide sense of
‘assessment’ in connexion with many kinds of taxes upon
land,’’ and cf. P Par 637 (B.c. 164) (=P Petr III. p. 24)
kal μήτ᾽ ἐνίοις καταδεεστέραν τοῦ μετρίου τὴν ἐπιγραφὴν
γενηθῆναι μήτε πάλιν ὑπερτείνουσαν αὐτὴν τυχοῦσαν,
“ΕἼ the corvée were not unduly relaxed in some cases,
nor, on the other hand, excessive in amount’ (Mahaffy).
ἐπιγράφω.
The use of the subst. for a ‘‘special impost’’ (see s.v.
ἐπιγραφή) is supported by the verb in P Tebt I. 48% (c. B.c.
113) where reference is made to certain supplies of wheat
‘imposed ’’ in view of the approaching visit of King Soter
11.--τὴν ἐπιγεγραμμένην πρὸς τὴν τοῦ βασίλεως παρουσίαν
ἀγορὰν (πυροῦ) (ἀρταβῶν) 7: cf. P Hib I. 445 (B.c. 253)
of compulsory labour. The verb is also used of any one
‘appointed to”’ or ‘‘set apart for’’ an office, as P Oxy
11. 2515" (A.D. 44) ἐπιγέγραμμαι αὐτῆς κύριος, P Tebt II.
380%! (A.D. 67) ὑπογραφεῖς τῆς «Θ -- ομμοῦτο(ς) -- καὶ τοῦ >
ἔπιγραψ -αμ:-ένου αὐτῆς κυρίου Λυσᾶς κτλ., ‘the signa-
tories for Thommous and her appointed guardian are
Lysas, etc.’’: so 26. 3972” 25 (A.p. 198). Similarly of the
witnesses entered in an act, as e.g. Petr II. 21(d)? ἐπε]ὶ
ἐπεγράφην μάρτυς ἐπὶ συγγραφῆ[ι. For the general sense
‘direct’ see P Ryl II. 153 (A.D. 138-61) ἐπέγραψα δὲ
EvSa(pove . . . γράψαι ὑπὲρ ἐμοί] τῆς ὑπογραφῆς τὸ σῶμα
διὰ τὴν περὶ ἐμὲ ἀσθενίαν, “1 have directed Eudaemon . . .
to write for me the body of the subscription on account of
my illness’’ (Edd.). The meaning ‘‘inscribe,”” as in Ac
17%, is found P Oxy VI. 88616 (a magical formula—iii/a.D.)
(= Selections, p. 111) ἐπίγρ(αψον) ἐν ἑκάστῳ τῶν φύλλων τὰ
τῶν θεῶν ὀνόματα.
237
ἐπιδημέω
ἐπιδείκνυμι.
For this verb in its primary sense of ‘‘show,”’ cf. P Flor
II. 1258 (A.D. 254) ἐπιδείξων τοὺς τόπους ἔνθα ἀπετέθη,
P Fay 208 (iii/iv a.D.) πολὺ ἂν φανερωτέραν τὴν ἐμαυτοῦ
μεγαλοψυχίαν ἐπιδεικ[ν]ύμενος, ‘making a much more con-
spicuous display of my magnanimity,’’ P Oxy I. 425 (a.p.
325) ὅτ]. προθυμότατα τοὺς ἐφήβους [τ]ὰ γυμνι[κὰ] ἐπιδεί-
κνυσθαι προσήκει. In P Ryl IT. 1751} (A.D. 168) ἐπιδεδιγ-
μένος ἐξηγητ[ής is “exegetes-elect.”’ See also P Petr ITI.
530) §(iii/B.c. )a[A]N οὐ τυχὼν ἐπιδείξειν (Ὁ for —BetEar) [1] pds
βίαν ἔχεται, ‘‘ but since he did not succeed in clearing him-
self he is forcibly detained ;’’ and for the meaning “‘prove,’’
as in Ac 1828, Heb 627, cf. P Eleph 17 (marriage-contract—
B.C. 311-10) (= Selections, p. 3) ἐπιδειξάτω δὲ Ἡρακλείδης
6 τι ἂν ἐγκαλῆι Δημητρίαι ἐναντίον ἀνδρῶν τριῶν, ‘and let
H. prove his charge against D. in the presence of three men,”
P Giss I. 2? 39 (marriage-contract—B.Cc. 173) ἐὰν δέ τι Tov-
τῶν ἐπιδει[χθῆι] ποιῶν, P Tor I. 14 (p.c. 117-6) προσ-
. πρότερον εἶναι ἐπιδεικνύειν αὐτόν, ὥς ἐστιν
cc
υποδεικνὺς..
υἱὸς τοῦ τε Πτολεμαίου καὶ. . μητρός, and P Kyl II. 87
(early iii/A.D.) where ἐπέδειξα is used ¢e7 of a surveyor who
has ‘‘ verified ’’ the condition of certain arourae of land. For
the subst. see P Tor I. 1-7 (B.c. 116) μετὰ τὰς ἐπιδείξεις
ταύτας ‘ hisce demonstratis’’ (Ed.), P Oxy III. 471°° (ii/A-D.)
ὥστε καὶ ἐπίδειξις ἢν αὐτῶι πρὸς τοὺς δανειζομένους ἃ
ἔπραττεν, “and even showed off to the borrowers what he
had been doing’”’ (Edd.).
ἐπιδέχομαι.
With the use of this verb in 3 Jn ® we may compare P Par
631 (b.c. 165) (= P Petr III. p. 32) ἀσμένως ἐπιδέξασθαι
τὸ προτεινόμενον, “to receive cheerfully what is proposed,”’
| and for the slightly different sense in the following verse
(3 Jn2°) cf. P Oxy II. 2819 (a.p. 20-50) ἐγὼ μὲν οὖν ἐπι-
| δεξαμένη αὐτὸν εἰς τὰ τῶν γονέων pov οἰκητήρια λειτὸν
παντελῶς ὄντα, ‘as he was destitute of means I received
him into my parents’ house ’’(Edd.). For the general sense
accept”? cf. P Oxy I. 44%® (late i/a.p.) τῶν ὠνῶν μὴ
ἐπιϑεδεγμένων ὑπὸ τῶν τελωνῶν, “the taxes not having been
accepted by the tax-farmers’’: the verb is also common
| with μισθώσασθαι of ‘‘accepting’’ the terms of a lease, e.g.
μ' Ρ >
P Oxy X. 12795 (A.D. 139). A derived sense “‘ undertake rf
appears in P Par 63% (8.6. 165)(=P Petr III. p. 26)
ἐπιδέχεσθαι τὰ τῆς γεωργίας, ‘to undertake field labour,”
P Oxy III. 4988 (ii/a.p.) ἐπιδεχόμεθα λαξείαν τῶν oikodo-
μουμένων λίθων κύβων, ‘we undertake to cut the squared
building stones ’’: cf. 6. XII. 14127 (c. A.D. 284) οὐδὲ Bpa-
χεῖαν ἀνάθεστι]ν ἐπιδέχεται, ‘does not admit even a brief
delay ’’ (Edd.).
The subst. is found in PSI IV. 316" (iv/a.p. ?) βεβαι[ου-
μένης δέ pole τῆς ἐπιδοχῆς.
ἐπιδημέω.
The meaning of this word (see ἃς 2?°, 1721) is well brought
out in P Par 69 (A.D. 233), extracts from the day-book of a
strategus, where it is used of his arrival and temporary
sojourn in a place, as ἀποδημέω is of his departure: see
further Wilcken A7chiv iv. p. 374, cf. p. 422. The actual
Lukan phrase οἱ ἐπιδημοῦντες ξένοι (Ac 1774) may be paral-
leled from the inscrr., e.g. Priene 108?* (after B.C. 129) παρὰ
τοῖς ἐπιδεδίημηκόσι τῶν ξένων, 111787 (i/B.c.) τοὺς ἐπι-
δεδίημηκότας ξένους : see Rouffiac, p. 44. Other exx. of
the verb are P Par 26134 (B.c. 163-2) (= Se/ectzons, p. 13)
where the Serapeum Twins refer to a petition which they
had addressed to Ptolemy and ΟἸεοραίτα---ἐπιδημήσα[σι]ν
ἐν Μέμφει, ‘‘when they were in residence at Memphis,”
P Oxy IV. 7058° ἐπιδημήσ[ζαν)7τες τῷ ἔθνει of the visit of
Severus and Caracalla to Egypt in A.D. 202, and CP Herm
I. 81:8 μέχρις ἂν ἐπιδημήσῃ ἐπ᾽ ἀγαθοῖς ὁ λαμπρότίατος
ἡγεμών. For the corresponding subst. see P Gen I. 31
(A.D. 145-6) Audokopos . . . ἑκάστοτέ σοι κατ᾽ ἐπιδημίαν
παρενοχλῶν, ‘‘Dioscurus who is always troubling you (the
strategus) on the occasion of your visitation,” OGZS 5177
(iii/A.D.) κατὰ τὴν... [Αὐ]τοκράτορος ᾿Αντωνίνου [ἐ]πι-
δημίαν : the word is thus practically synonymous with the
more technical παρουσία ; see Milligan Zhess., p. 145 fi.
ἐπιδιατάσσομαι.
The Pauline use of this verb in connexion with a will in
Gal 3!° may be illustrated from the occurrence of Statac-
σεσθαι, διάταξις, etc., in inscrr. from Asia Minor with the
specialized meaning of ‘‘determine by testamentary dispo-
sition”: see W. Judeich A/tertiimer von Heerapolis, p. 110,
cited by Deissmann ZAZ, p. 87 n.
ἐπιδίδωμι
is the ordinary formula for sending in a report to a magis-
trate or official body, e.g. P Oxy 11. 255}5 (a.p. 48) (=
Selections, p. 47) ὀμνύω... εἶ μὴν [ἐ]ξ [ὑ]γιοῦς καὶ ἐπ᾽
ἀληθείας ἐπιδεδωκέναι τὴν π]ροκειμένην [γρα]φὴν τῶν παρ᾽
ἐμοὶ [ο]Ἱϊκούν[των, “1 swear that assuredly the preceding
document makes a sound and true return of those living with
me’’—-a census-return; P Fay 2811 (a.p. 150-1) (= Se/ec-
tions, p. 82) διὸ ἐπιδίδωμ[ι] τὸ τῆς ἐπιγενήσεως ὑπόμνημα --
a notice of birth; P Oxy I. 791° (A.p. 181-92) (=Se/ectzons,
p- 89) διὸ ἐπιδίδωμι [τὸ] βιβλείδιον ἀξιῶν ταγῆναι αὐτὸν ἐν
τῇ τῶν τετελευτηκότων τάξει--α notice of death; BGU I.
28738 (A.D. 250) (= Selections, p. 116) Αὐρήλ(ιος) [At]o-
yévns ἐπιδ[έί(δωκα --ἃ certificate of pagan sacrifice. Cf. also
P Oxy III. 487° (A.p. 156) Σερῆνος ἐπέδ]ωκέ με εἰς ἐπιτρο-
amv ἀφηλίκ[ω]ν v[t]ov, ‘‘Serenus appointed me guardian of
(two) minors.”” For other exx. see sv. βιβλίον, and the
editor’s note on OG/S 515% (iii/A.p.).
With the use of the verb in Ac 271} we may compare P
Par 49° (B.C. 164-158) eis πᾶν τό σοι χρήσιμον ἐμαυτὸν
ἐπιδιδόναι. In P Lille I. 339 (after B.c. 241-0) συνχρημά-
tile ὅ[σα]ς ἂν ἡμέρας ἐπιδώηι, the editors treat the verb as
an opt.; but see Pro/eg. p. 55, where similar forms are
treated as subjunctives. For the subst. see P Ryl 11. 119%°
(A.D. 54-67) καθ᾽ od Kal πλείστας ἐντυχίας καὶ ἐπιδόσεις
ἀναφορῶν ἐποιησάμεθα, ““ ἀραϊηξί whom we made numerous
petitions and presented reports” (Edd.), and for the adj. 20.
233% (ii/A.D.) λόγον . . . ὑφ᾽ ἕν γεγραμμένον κεχωρισμένον
δὲ εἰς ὃ ἐπιδοσίμους, “an account written under one head,
but divided into 4 sections.”
ἐπιδιορθόω.
For this verb, which in the NT is confined to Tit 15,
Grimm-Thayer refer to 70 11. 2555* αἱ δέ τί ka δόξῃ βωλευο-
μέϊνοις) ἐπὶ τῷ κοινᾷ συμφέροντι ἐπιδιορθῶσαι ἢ ἐξελὲν ἢ
ἐνβαλέν. Cf. Field Λοζες, p. 219.
᾽ , 9
ἐπιδιατασσομαι 2
38
’ te
ἐπιζητέω
ἐπιείκεια.
An interesting ex. of this word occurs in the Abinnaeus
correspondence, when an official writes urging him in his
character of πραιπόσιτος to keep a look-out for any natron
that might be smuggled into Arsinoe, and to arrest those
engaged in the attempt—P Lond 23179 (c. a.p. 346) (= II.
p- 285, Chrest. I. p. 379) τὰ αὐτὰ δηλώ, ἵνα μετὰ πάσης
ἐπιεικείας τὴν φρουρὰν τῶν ταμειακῶν νίτρων ποιήσῃ Kal
πάντας ὅσους καταλαμβάνεις ἐπισχῇς μετὰ καὶ τῶν κτηνῶν
Cf. from the inscrr. OG/S 504° (time of Hadrian)
where a certain Οὔλπιος Εὐρυκλῆς is praised ds... ἐν
τῶι κοινῶι ἐπὶ παιδείαι τε καὶ τῆι ἄλληι ἀρετῆι Kal ἐπιει-
κείαι διάδηλον ἑαυτὸν πεποιηκέναι), 20. 507° (time of
Hadrian) αὐτῶι τὰ αὐτὰ ἐπιεικείᾳ τε καὶ αἰδοῖ πάσηι κεχρη-
μένωι, and Sy// 932° (iii/a.p. ad init.) ἐντείλ]ας μὴ ὕβρει
μηδὲ Bla, δικαιοσύνῃ δὲ καὶ ἐπεικείᾳ [κρατ]εῖν τοὺς ἐνοικ-
ovvtas. In P Oxy I. 6γ5 (A.D. 338) ἅπερ ἀντέγραψεν πρὸς
τὴν σὴν ἐπιείκιάν τε καὶ καθαρότητα, ‘which in reply he
wrote to your clemency and impartiality” (Edd.), the ab-
stract honorific periphrasis: cf. CPR I. 19!?4 (A.D. 350).
The word is used by Proclus in his description (Zfzstologr.
Gr. p. 8 €) of an ironical epistle—Alay ἄγαμαι τὴν σὴν
ἐπιείκειαν, ὅτι οὕτω ταχέως μεταβάλλῃ am’ εὐνομίας cis τὸ
ἐναντίον (cited by Dibelius HZNZ ad Phil 45).
αὐτῶν.
From the
above instances it will be seen that ἐπιείκεια is a very elusive
2)
term, and is by no means always = ‘‘sweet reasonableness.
5 2
| ἐπιεικής
is found in the fragmentary P Petr II. 3(c) —Azat cont.
Cf. P Oxy IX. 1218° (iii/a.p.) οἶδα γάρ cov τὸ σπουδεον
καὶ ἐπικές (1. τὸ σπουδαῖον Kal ἐπιεικές), ‘for 1 know your
goodness and reasonableness” (Ed.). With 1 Tim 3° cf. the
use of the adverb in Priene 119) (i/B.c. ad zit.) where a
man who has been elected ἀντιγραφεύς is said to have dis-
charged his duties in an equitable manner—npkev ἐπιεικῶς :
also P Tebt II. 484 (c. A.D. 14) where writing to certain
πράκτορες who were deficient in their reckoning the stra-
tegus (Ὁ) says—Kal ἐπικέστερον (/. ἐπιεικέστερον) ὑμῖν
ἐχρησάμη(ν), and P Oxy XII. 141455 (a.p. 270-5) ot
βουλευταὶ εἷπίον)" ἐπειεικῶς © πρύτανις, “the senators said,
‘The Prytanis has done right’’’ (Edd.). According to
Radermacher Gr. p. 36 n.1 ἐπεικής is the form found in
the inscrr. and ἐπιεικής the form in the papyri: but cf.
Priene 119 uf s. On the relation of the two forms, see
Moulton Gy. 11. § 38.
ἐπιζητέω.
A few exx. may be quoted to illustrate the varying shades
of meaning of this verb in the NT. Thus for the sense
“seek for,” as in Lk 4?, cf. P Hamb I. 274(B.c. 250) τῆι δὲ
ἐφαύριον αὐτὸν ἐπεζήτουν καὶ οὐχ nipio[kov ἐμ Φιλαδεῖλ-
φείαι, and for ‘‘inquire,”’ cf. P Fay 391: (A.p. 183) ἐπιζητ-
otytl σοι, ‘in answer to your inquiry,” and so P Oxy I. 77§
(A.D. 223): the directive rather than the intensive force of
the compound is well seen in P Tebt II. 4117 (ii/a..) ὃ yap
κράτιστος ἐπιστράτηγος ἱκανῶς oe ἐπεζήτησε, ‘“has made
several inquiries about you.” Similarly for ‘‘ desire,” cf. P
Tebt 11. 3145 (ii/A.D.) ἐπιζητοῦντος τοῦ [ἀ]ρχιερέως τὸν
παῖδα ε[ἰ]δῖν, and for the stronger “" demand,” P Lille I. 7®
(iii/B.C.) καὶ ἐπιζητήσαντος αὐτοῦ βυβλάριά τινα, ἃ ἐδεδώ-
κειν ἐν φυίλακῆι), P Tebt IT. 416%° (iii/a-p.)
“Jet her want for nothing” (Edd.).
P Oxy I. 80'S (A.p. 238-44) τοὺς ἐπιζητουμένους, of crimi-
nals who are ‘‘ wanted,” P Oxy IX. 1194? (¢. A.D.
πρὸς τὰ ἐπιζητηθέντα ὥστε μεταδοθῆναι τὰ λοιπαζόμενα,
“‘in answer to the requisition for a report of the arrears”
(Ed.), 76. 119615 (A.D. 211-12) ἐμφανὴς ὧν ὁπόταν ἐπιζητηθώ,
Ὁ Pecaune Ww henev er I anny be ee 2 (Ede ) and in the
μηδὲν ἐπιζητείτω,
that if a tax- po had any ce that a merchant had
more goods on his ship than he had declared (ἀπεγράψατο)
he had the right of requiring the cargo to be unloaded—
av] δὲ τελώνης ἐκφορ[ τισ]θῆναι τὸ πλοῖον ἐπιζητήσῃ, ὃ
ἔμπορος ἐκφορτιζέϊ τω.
ἐπίθεσις.
The only exx. we have found of this word are in the
hostile sense of ‘‘setting upon,” ‘‘attack,” ‘‘machination,”’
e.g. P Rein 179 (B.C. 109) ére]t οὖν ὑπολαμβάνω [δ]ιὰ τῆς
ἐπιθέσεως γεγονέναι Kavvaros, ‘comme j’ai lieu d’attribuer
ce coup a une machination de Konnés” (Ed.), P Oxy II.
28315 (A.D. 45) ὃν Kal ἀγείοχα (1. ἀγήοχα) ἐπὶ σὲ μεθ᾽ ἱκανῆς
τῆς γεγονοιίας μοι ἐπιθέσεως καὶ πληγῶν ἐπιφορᾶς, ““1 have
>
ἐπίθεσις 2
99
!
|
The passive appears in |
265) |
:
ἐπικατάρατος
τιμῶν τοὺς ἀρετῆι διαφέροντας πολλοί τε δόξης ἐπιθυμηταὶ
γένωνται.
ἐπιθυμία
in the widest sense of ‘‘ desire,’’ which Hort finds even in
Jas 114, may be illustrated from P Giss I. 79 11:16 (c, A.D. 117)
δι’ ἣν ἕξομεν εὐω[νεῖν κατ᾽ ἐπ]ιθυμίαν σου, “and then we
shall be able to buy cheaply in accordance with your desire”
(ἀθυμέω = ‘‘draw back,” ‘‘hesitate,’’ occurs in the same
document: see s.v.), Βα III. 970% (ii/a.p.) μεταδῶναί
μοι ἀντίρρησιν. .. πρὸς τὴν ἰδίαν ἐπιθυμίαν, and Sy//
366% (c. A.D. 38) ἀ(λ)είπτοις (‘‘steadfast”’) ἐκείνου τῆς
ἐπιθυμίας βουλήμασιν. See also the iii/a.p. love-spell from
Hadrumetum edited by Deissmann &S, p. 273 ff., where
| the forsaken husband is described as*!—épavra μαινόμενον
brought him to you at the expense of a severe and violent |
attack upon myself’ (Edd.), 7. VIII. 11217 (A.D. 295) kal
αὐτὴ yap ἀνυπέρβλητον ἐπίθεσιν Kal ἁρπαγὴν πάσχουσα
πρόσειμι μαρτυρο[μέν]η τὰ εἴς με ἐπιχειρηθέντα, “1 there- |
fore, being the victim of a most outrageous attack and
robbery, approach you to testify to the assault upon me”
(Ed.). Cf. Vett. Val. p. 73" ἐξ ὀνειδισμῶν καὶ ἐνέδρας καὶ
δόλου καὶ ἐπιθέσεως ἀναγομένους KTA., and for ἐπιθέτης 20.
p- 161}, ᾿Εἰπίθεμα = ““ addition” is found in P Oxy III.
goo (a.p. 130), and according to the editors’ note ad /. it
should be rendered ‘“‘ higher bid” in P Amh 11. 854 (a.p
78): see further for the word the note on P Giss I. 481° and
for the phrase ἱλαστήριον ἐπε μαι in Exod 251807) see Deiss-
mann, 8S, p. 124 ff.
ἐπιθυμέω.
For the late acc. constr. with this verb, as in Mt 57° BD,
cf. the Hadrumetum Memorial of iii/A.p., reproduced in BS,
p: 274 ff.“ μηδεμίαν ἄλλη[ν] γυναῖκα μήτε παρθένον ἐπιθυμ-
otvra. In P Lond 897 (a.p. 84) (ΞΞ 111. p. 207) after the
closing word of ]. 325 the following words have been written
and struck out— -. pe. . ce ovK ἐπιθυμῶι εἰς᾿Αρσινοΐτην 7.
Other exx. of the verb are BGU I. 248" (ii/a.p.) ὧν oa
βούλεθαι (1 κοινῆσαι βούλεται) Kal αὐτὸν €[. Ve Galfedls
ἀσπάζομαί σε, μῆτερ, διὰ τῶν γραμμάτων rap ἜΡΙΣ:
οὖσα ἤδη θεάσασθαι, and from the inscrr. Sy// 226106
(iii/s. C.) πρὸς δὲ τούτοις Θισαμάτας καὶ Σκύθας καὶ Σαυδα-
ράτας ἐπιθυμεῖν τοῦ ὀχυρώματος (‘‘ fortress”), ΟΟ75 764)°
(ii/B.c.) τοῖς ἄλλοις ἄρχουσιν πᾶ]σιν καὶ Ῥωμαίων τοῖς
ἐπιθυμοῦσιν καὶ τοῖς ἐλευθέροις παισίν.
ἐπιθυμητής.
For ἐ. used in a bad sense as me 1 Cor 108, Deissmann (2S,
p. 224) compares BGU II. 5314” (ii/A.D.) ὡς οὔτε εἰμὶ
ἄδικος οὔτε ἀ[λ]λοτρίων ΠΕΡῚ ΟΜΗ͂Ν On the other hand
cf. an inscr. from about the beginning of the Christian era,
Syli 935%° ἵνα οὖν kal ὁ δῆμος φαίνηται εὐχάριστος καὶ
| use
ἀγρυπνο[ῦν]τα ἐπὶ τῇ φιλίᾳ αὐτῆς καὶ ἐπιθυμίᾳ, “loving,
frantic, sleepless with love and desire for μετ.
ἐπικαθίζω
is found in the NT only in Mt 217. Cf. ἐπικάθημαι in
P Tebt II. 39174 (A.D. 99) τοὺς ἐν TH κώμῃ καταγινομένους
καὶ ἐπικαθημένους ἄνδρες (1. —as), ‘the inhabitants of and
settlers in the village” (Edd.).
ἐπικαλέω.
The various NT usages of this common verb can all be
illustrated from our documents. Thus for the meaning
‘“surname ” see P Fay 12! (¢. B.C. 103) βασιλεῖ Ττολεμαίωι
ἐπικαλ(ουμένῳ) ᾿Αλζεϊξάνδρων. . . χαίρειν, P Tebt 11.
399) (ii/A.D.) ὑπὲρ ἐγγόϊνου Εἰὐδαίμονος ἐπικεκλημένου
[Mv ..., BGU ΤΙ. 447° (ii/A.D.), εἴς. ; and for the
simple ‘‘call,” see P Tebt II. 3827 (B.c. 30—a.D. 1)
Gpot(pas) 5 ἐπεικαλουμένας Βασιλίικοῦ) Τρ(αμμάτεως),
“6. arourae called those of the Basilico-grammateus,’’ 26.
3108 (A.D. 248) ἐν τόπῳ ἐπικαλουμένῳ Kapiov, P Ryl II.
172° (A.D. 208) Φοινικῶνα περὶ κώμ(ην) “Hd(aroriada)
ἐπικαλούμενον “Epevylov, ‘‘the palm-garden called that of
Herennius in the area of the village Hephaestias.’’ For
é. = ‘‘accuse,”’ see P Hib I. 62° (B.c. 245) κακοῦργον τὸν
τί ἣν] λείαν ποιήσαντα ἐπικαλεῖ Tyas ᾿Αρνούφιος, ‘the
criminal who did the pillage is accused by Tnas son of
Harnouphis’’ (Edd.), P Fay 977° (a.p. 78) ἐνκαλεῖν μηδ᾽
ἐπικ[αλεῖν, ““ make any claim or charge,’’ so Ee U I. 35074
(time of Trajan). The middle usage ‘‘invoke,”’ ‘‘call aa a2
as in Ac 75%, is frequent in the magic papyri, as P Leid
Wx. 85 (ji/iii A.D.) ἐπικαλοῦ τὸν τῆς ὥρας καὶ τὸν τῆς ἡμέρας
θεόν, P Oxy VI. 88619 (iii/A.D.) ( = Selections. p. 111) ἐπι-
καλοῦ μὲ [ν (?)] Tov (ἥλιον) KE τοὺς ἐν βυθῷ θεοὺς πάντας :
cf. Sy/Z 816! (ii/B.c.) (= ZAZ, p. 424) ἐπικαλοῦμαι καὶ
ἀξιῶ τὸν θεὸν τὸν ὕψιστον. . . ἐπὶ τοὺς δόλωι φονεύσαντας
κτλ. (for constr. with ἐπί, see 2 Cor 133). For ἐπίκλησις
= ‘‘spell,”” see P Lond 12178 (iii/A.p ) (=I. p. 93).: in
P Lille I. 29%-27 (iii/B.c.) δούλων ἐπίκλησις Kal Tots κατα-
δικασαμένοις πρᾶξις is rendered “ recours contre les esclaves
et moyens d’exécution pour ceux qui les ont fait condamner, ”
the editor noting that this usage of ἐ. is unknown to the
Attic vocabulary.
| ἐπικατάρατος
is described by Giimm-Thayer as ‘‘ only in bibl. and eccl.
ἡ but Deissmann (2.4.2, p. 93 f.) quotes it from Syé/
’
ἐπίκειμαι
8013 (ii/A.p.) ἐπικατάρατος ὅστις μὴ φείδοιτο κατὰ τόνδε
τὸν χῶρον τοῦδε τοῦ ἔργου, ‘ cursed whoever doth not spare
this work in this place’’ (viz. a monument on a tomb),
and also from an undoubtedly pagan inscr. from Halicar-
nassus of ii/iii A.D., C7G 2664 εἴ τις δὲ ἐπιχειρήσι λίθον ἄραι
ἢ λῦσαι αὐτό, ἤτω ἐπικατάρατος ταῖς mpoyeypappevats
ἀραῖς.
ἐπίκειμαι.
For the meaning “‘lie upon,” ‘‘cover,” see P Tebt I. 477°
(B.C. 113) τοῦ ὕδατος ἐπικειμένου, of the water covering the
land at the annual rising of the Nile, P Grenf II. 57° (A.p.
168) τὴν ἐπικει[μέν]ην σποράν : cf. also P Ryl II. 1211}
(114...) tlds] σφραγεῖδας ἂς ἐπέθηκ[ε em]ixeivtar, ‘the
seals which he affixed are still in their place” (Edd ),
P Oxy VIII. 1127%4 (A.p. 183) καὶ τὰς ἐπικειμένας θύρας
δύο κλεῖν μίαν, ‘and the two doors and one key attached ”
(Ed.). The sepulchral inser. Aazbel 622° has φθίμενος
τήνδ᾽ ἐπίκειμαι κόνιν, ‘in death I have this dust laid upon
me.” The stronger sense of ‘‘attack”’ occurs in P Par 468
(B.c. 153) (= Witkowski*, p. 86) ληστῶν ἐπικειμένων : cf.
P Rein 488 (ii/A.D) ὁρῶ ot ἐπικείμενόν μοι, “tres irrité
που ἐπικειμένου pot, ‘since the man oppresses me” (Edd.).
The verb is used much as in Lk 52 in P Ryl II. 2437 (1i/A.D.)
καὶ νῦν ἐπιστάμεθά σου τὸ σπουδαῖον Kal ws ἐπίκεισαι Tots
ἔργοις τοῦ κλήρου, “ we now know your zeal and attentive-
ness to the work of the holding” (Edd.). See also the late
P Lips I. 90! (Byz.) σὺν θ(εῷ) ἐπικείμ(ενος) τῆς χειρογρα-
deltas, and I and 241(vi/vii A.D.) ὃ ἐπικείμενος τῶν ἀγγαρευ-
τῶν with the editor's note.
ἐπικέλλω.
Blass (Philology of the Cospels, p. 186) finds in the phrase
ἐπέκειλαν τὴν ναῦν of Ac 274! evidence that Luke was
acquainted with Homer (cf. Od. ix. 148, 546) on the
grounds that the form ἐπικέλλω is altogether poetical, and
that the obsolete ἡ vats is not used anywhere else in the
NT. On the other hand, poetical phrases often live on in
common speech.
ἐπικεφάλαιον.
That é, which is read for κῆνσον in Mk 121} by D Θ αὐ,
normally refers to the poll-tax rather than to a tax on trades
(as Milne 7hed. Ostr. p. 153f.) is shown by the editors in
their note on P Ἀν] 11. 1917 (A.D. 115-7) ἐπικ(εφαλαίου) ιθ
(ἔτους) (δραχμὰς) δεκαὲξ (ὀβολοὺς) B [(ἡμιωβέλιον)], ‘ for
the poll-tax of the rgth year sixteen dr. 2} ob.” On the
more general ἐπικεφάλιον, as applied to taxes other than
the poll-tax, but levied per capzta, see P Oxy XII. p. riof.
"Επικούρειος.
Cagnat IV. 997, an inscr. in honour of a certain man
—Apoviav ... φιλόσοφον ᾿Εἰπικούρηον, mAci[o]ra τὴν
πόλιν ὠφελήσαν[τα.
ἐπικουρία.
For this word which in the NT is peculiar to Luke (cf.
Hobart, p. 267), see Sy// 601"4 (iii/B.C.) ποιείσθω δὲ ἡ ἱέρεια
καθ ἑκάστην νουμηνίαν ἐπικουρίαν ὑπὲρ πόλεως. The adj.
240
,
ἐπιλανθάνομαι
| with reference to auxiliary or mercenary troops is found
in OGZS 33817 (B.c. 133) δεδόσθαι πολιτείαν. . παρα-
φυλακίταις καὶ τοῖς ἄλλοις ἐπικού]ροις τοῖς κατοικοῦσιν ἢ
ἐνεκτημένοις ἐν τ[ῆι πόλει] ἢ τῆι χώραι. An Imperial re-
script of late iii/A.D. shows the verb—P Oxy XII. 1407°®
ἡμεῖς σοι ἐπικουροῦ[μεν.
ἐπικρίνω.
This verb, along with the corresponding subst. ἐπίκρισις,
is very common of the ‘‘examination” of persons liable to
military service, as e.g. in P Oxy I. 394 (a.p. 52) where, with
reference to a man who had been released owing to defective
eyesight, it is stated—émexp(6(q) ἐν ᾿Αλεξανδ(ρείᾳ) ; οἴ.
BGU I. 142! (a.p. 159) ἐπεκρίθη ᾿Ισίδωρος . . . ἱππεὺ[ς]
τύρμης ᾿Απο[λ]λιναρίου ὑ[πὸ] ᾿Ισιδώρου. Both ἐπικρίνω
and ἐπίκρισις are also used in connexion with the “‘selec-
tion” of boys aged 11-14 for admission to the list of privi-
leged persons who were exempt from the poll-tax: see P
Lond II. p. 42ff., P Oxy II. p. 217 ff, and Wilcken
Papyruskunde 1. i. p. 142. For the ἐπικριτής, or magis-
trate who made the ἔπίκρισις, see P Fay 27% (A.p. 151-2),
P Tebt II. 320% (a.p. 181) a7. A wider use of the verb is
seen in 26. II. 284? (i/B.c.) where, in obedience to an oracular
response from the god Soknebtunis, Lysimachus informs his
sister—émikékpital μοι μὴ καταβῆναι ἕως τῆς κε, ‘‘it has
been decided for me that I should not go down till the 25”
(Edd.): cf. Lk 2355, and for ἐπίκριμα = “‘edict,’’ see P
Tebt 11. 2864 (aA.v. 121-138). In MGr the verb =
“judge,” ‘‘criticize.”
ἐπιλαμβάνομαι.
For the active of this verb see P Par 2648 (B.c. 163-2)
(= Selections, p. 17) ἐπιλαβόντα παρ᾽ ἡμῶν τὴν γραφὴν τῶν
ὀφειλομένων ἡμῖν δεόντων, “having received from us the
written list of the necessaries due to us,’’ BGU IV. 1138?
(B.C. 19) ἐπιλαβόντί(α) παρ᾽ αὐτ(οῦ) τὸν κεχωρηκ(ότα) : in
ἃ Magdola papyrus re-edited by Reinach in J/é/. Wicole,
p- 451 ff., we have ® ἐπιλαβ[ὼν] μάρτυρας. In OG/S 257°
(B.C. 109) the verb is used without an accus. *‘de rebus
subito ingruentibus ’—éy Tots ἐπει[ληφόσιν ἀναγκαι)οτάτοις
καιροῖς. The mid., which alone is found in the NT (cf.
Proy 413), may be illustrated from P Hal 1. 1? (iii/B.c.)
ὃ μαρτυρίας ἐπιλαμβανόμενος, PSI IV. 3664 (B.c. 250-49)
ἐὰν ἐπιλαμβάνηται τῶν ἀνθρώπων καὶ τῆς Bods, and P Tebt
II. 41γ}9 (iii/a.D.) ἐπὶ γὰρ ἐὰν] φθάσωμεν ἐπιλαβέσθαι τοῦ
ἔργου δυνόμεθα αὐτὸ alive (1. ἀφεῖναι), “for as soon as
we make haste to set ourselves to the work we can finish
it”’ (note the late constr. of φθάνω c. inf.). The subst.
occurs in P Tebt 11. 335% (mid. iii/A.p.) φοβούμενος μὴ
ἄρα εὑρεθείη ἐν αὐτοῖς ἐπίλημψι[ς, ‘‘from fear that they
might disclose a claim by seizure” (Edd.), and see Preuschen
Monchtum, p. 65 for ἐπίλημπτος.
ἐπιλανθάνομαι.
The construction with the acc. in Phil 318, while not
unknown in classical, is amply attested in later Greek, e.g.
P Oxy IV. γ4413 (B.c. 1) ( = Selections, p. 33) εἴρηκας δὲ
᾿Αφροδισιᾶτι ὅτι μή pe ἐπιλάθῃς" πῶς δύναμαί σε ἐπιλαθεῖν ;
The correct middle also has the acc. in P Lond 964°
ἐπιλεέγω
τοὺς στεφάνους κτλ. : cf. also P Par 3211 (B.c. 162) ἐπι-
λελῆσθαι τὰ μέτρα τῶν ὀθονίων, and P Oxy XII. 1489" (late
iii/A.D.) τὸ κιθώνιν ἐπιλέλισμε (/. ἐπιλέλησμαι), “I have
left my cloak behind.’’ These passages, of which at least
the first and the two last occur in illiterate documents, are
further of interest as against Harnack’s contention (Sayzngs
of Jesus, p. 84) that the use of the compound in Lk 128 οὐκ
ἔστιν ἐπιλελησμένον marks “the language of literature”: see
Moulton Camé,. Bibl. Essays, p. 494. For é. with the gen.,
as in Heb 6°, cf. PSL IV. 35316 (B Cc. 254-3) μὴ ἐπιλανθάνου
ἡμῶν, OGZS 1161 (B.c. 181-146) μὴ ἐπιλανθανόμενοι δὲ [καὶ
τ]ῶν εὐεργεσιῶν τῶν γεγενημέϊνων εἰς τ]ὰς ἑαυτῶν πατρίδας,
and the passage from the Hermetic writings in Reitzenstein
Hellen. Mysterienrelig. p. 1t6—Tacay yap τῶν σωματικῶν
αἰσθήσεών τε kal κινήσεων ἐπιλαθόμενος (τ... ἐπιλαβόμενος)
ἀτρεμεῖ.
ἐπιλέγω.
For this verb in its original meaning cf. Ῥ Leid W%i 35
(ii/iii A.D.) ἐπιλέγων τὸ ὄνομα, “insuper pronuntians nomen.”
The sense of ‘‘ choose,’’ as in Ac 154°, appears in P Petr II.
40(a)}8 (iii/B.c.) (= Witkowski®, p. 41) καὶ οἱ [κ]υνηγοὶ ém-
λελεγμένοι εἰ[σὶν οἱ] μέλ[λο]ντες παραγενέσθαι με]τὰ τοῦ
στρατηγοῦ, P Hib I. γ813 (B.c. 244--3) ἐὰν ἐκ τοῦ ᾿Οξυρυγ-
[χ]ίτου ἐπιλέγωνται, ““1Γ people are being chosen from the
Oxyrhynchite nome,”’ P Oxy IX. 1210 (i/B.c.—i/A.D.) ém-
λελεγμένων ὑπὸ τῶν γονέων els γηροβοσκίαν ἀφ᾽ ὧν ἔχουσι
υἱῶν, ‘‘men chosen by the parents from their sons to support
them in old age’’ (Ed.). See also OGZS 3837 (mid. i/B.c.)
θεραπείαν τε ἀνέγλειπτον καὶ ἱερεῖς ἐπιλέξας σὺν πρεπούσαις
ἐσθῆσι Ἰ]Περσικῶι γένει κατέστησα, and for ἐπίλεκτος, which
is fairly frequent in the LXX, cf. 25. 481: (iii/B.c.) εἶτα] καὶ
ἐψηφίσαντο] ἐξ ἐπιλέκτων ἀνδρῶν τὴν βουλὴν [καὶ τὰ]
δικαστή[ρια αἱρεῖσθαι, and P Par 637% 195 (B.c. 165) with
reference to ‘‘picked’’ troops.
ἐπιλείπω.
Michel 332° (ii/B.c.) σπουδῆς οὐθὲν ἐπιλείπων ἐν πᾶσι
τοῖς ἀξιουμένοις. On the verb c. acc., asin Heb 11%, see
Schmidt de Flavit Josephi elocutione, p. 385, and on the
literary character of the phrase in Heb ἐς. Wendland | > ᾿
| ἐπιμέλεια.
Urchristlichen Literaturformen, p. 307 πὶ. ᾿Εἰπιλείπομαι =
“fail,” ‘*come short in,’’ is found with the dat. in the
recently recovered Constitution of Athens (ed. Sandys) xx. 2
6 δὲ Ισαγόρας ἐπιλειπόμενος τῇ δυνάμει, xxvii. 4 πρὸς δὴ
ταύτην τὴν χορηγίαν ἐπιλειπόμενος ὁ Τ]ερικλῆς τῇ οὐσίᾳ.
See also (Ὁ ii. (1908), p. 209.
241
> (4
εἐπίιμελεια
of divorce taking place between two contracting parties,
Sisois (the father-in-law) is to receive ‘‘the remainder ”—
τὸ ἐπίλοιπον---οἱ the dowry, after the claims of the bride-
groom have been met. The γεωζο of the papyrus letter P
Tebt I. 58°86 (B.c. 111) ends τἀπίλοιπα ὀπείσωι ‘‘ the Greek
equivalent of our ‘ P.T.O.’ ” (Edd.).
ἐπίλυσις.
For the metaphorical sense which this word has in 2 Pet
170 see Vett. Val. p. 221° τὰς δὲ αἰτίας ἢ τὰς λοιπὰς ἐπι-
λύσεις μὴ ἐπιγνῷ, p. 3305 οὐ μὴν κατὰ τὴν δόκησιν τινῶν
ἀμφιβόλους ἐπιλίσεις καὶ γραφὰς ἀναρίθμους περιττῶν
συντάξεων. In the papyri the word is used for the ‘‘dis-
charge”’ of an account, etc., as in P Eleph 2778 (B.c.
ἐπειδὴ . . . τετάγμεθα Td ἀργύριον Kal τοὺς τόκους ἐπὶ τὴν
βασιλικὴν τράπεζαν, καλῶς ποιήσεις δοὺς ἡμῖν τὴν ἐπίλυσιν,
P Grenf II. 262? (5:0: 103), 24. 30. (B.c. 102), etc.: see
further s.v. ἐπιλύω.
222-2
223-2
ἐπιλύω.
Like ἐπίλυσις, the verb is used in monetary transactions,
e.g. P Grenf I. 267 (B.c. 113) ἐπελύσατ[ο] Ψενενοῦπις ᾿Οννώ-
φριος δάνειον πυροῦ ap vs, a usage hitherto unknown: see
further Philologus N.F. xvii. pp. 564 f., 577. For the
metaphorical meaning as in the NT, cf. Vett. Val. p. 1738
τὸ τῆς ἀληθείας μέρος ὡς ὑπὸ οὐδενὸς ἀνδρὸς ἐπιλελυμένον
αὐτὸς ἐφώτισα, p. 259᾽ προεῖπον γὰρ ἐν τοῖς ἔμπροσθεν,
ὅτι ἃ μὲν ἐκ τῶν παλαιῶν σκοτεινῶς συντεταγμένα
ἐπελυσάμην.
ἐπιμαρτυρέω.
For this verb = ‘‘ bear witness to,” which is found in the
NT only in 1 Pet 512, cf. Ρ Leid W**iv-1 (ii/iii A.D.) ém-
μαρτυροῦντος μηδενὸς κακοποιοῦ Κρόνου, The stronger
form ἐπιμαρτύρομαι (cf. 1 Macc 258) occurs e.g. in P Petr II.
17 (3)1} οὐδ᾽ ἐπεμαρτύρατό pe ’A., ‘neither did A. appeal
to me,” P Grenf I. 3815 (ii/i B.c.) περὶ ὧν (particulars of
an assault) τοὺς παρόντας ἐπεμαρτυράμην, “1 called those
present to witness.”
P Hib I. 417° (c. B.c. 261) ἐπιμέλειαν δὲ ποίησαι, “be
careful,’” BGU IV. 110678 (B.c. 13) ποιεῖσθαι. . . [τοῦ]
παιδίου προσήκουσαν ἐπιμέληαν, of a nurse, P Amh 11. 6413
(A.D. 107) @]@érouvs . . κ[αὶ] μὴ ἀναλογοῦντας τὴν ἐ[πΊ]ι-
| μέλειαν, ‘inefficient and incapable of doing their duties ἡ
| (Edd.), P Oxy I. 582% (a.p. 288) αἱ ταμιακαὶ οὐσίαι τῆς
ἐπιλείχω.
A curious illustration of Lk 16?! is afforded by Sy// 80.355
(iii/B.c.), where an inscription found in the Asclepieum of
Epidaurus records how a dog healed a boy—t]at γλώσσαι
ἐθεράπευσε kal ὑγιῆ ἔπόη[σε. Upon the presence of dogs in
the Asclepieum see Dittenberger Sy// 631 n‘.
ἐπίλοιπος.
With ἐς in 1 Pet 4? cf. P Petr ΤΠ 13 (19)4 (c. B.c. 252) (=
Witkowski*, p. 18) σοῦ προστατῆσα[ι τὸν] ἐ[π͵ΐλοιπον
βίον, ‘‘to take care of you for the rest of your life.” In P |
Ryl II. 154% (A.p. 66) provision is made that in the event |
Part III.
προσηκούσης ἐπιμελείας τεύξονται, ‘‘the estates of the
treasury will receive proper attention” (Edd.). Note also
the common usage in such an address as P Oxy II. 281°
(A.D. 20-50) Ἡρακλείδηι ἱερεῖ kal ἀρχιδικαστῆι Kal πρὸς
τῇ ἐπιμελείᾳ τῶν χρηματιστῶν, ‘‘to H., priest, chief justice,
superintendent of the chrematistae.’’ In the Christian letter,
| P Oxy XII. 1493}° (iii/iv a.D.) we have—rtoirov οὖν τὴν
ἐπιμέλειαν ποιήσω ὡς ἰδίου υἱοῦ, ‘I shall take care of him
as if he were my own son” (Edd.). On the ‘‘excellent Greek
phrase” ἐπιμελείας τυχεῖν, “to receive attention” (RV
mg. in Ac 273) cf. the citations from Wetstein in Field Wo/es,
p- 143, and see further Hobart pp. 29, 269f. where it is
shown that both the noun and the corresponding verb are
32
’ , > ΄
ἐπιμελεομαι, ἐπιμελομαι
common in medical language for the ‘‘care ’’ bestowed upon
the sick, a meaning which may underlie its usage here. In
the inscrr. the phrase τὴν ἐπιμέλειαν ποιησαμένων 15 very com-
mon with reference to the persons charged with putting up
the inscr. : see Rouffiac Recherches, p. 56.
᾿Ἐπιμελητής is the regular term for a ‘‘curator’’ or
“supervisor.” Thus we hear of émpeAntal ἀννώνης,
ἀχυροῦ, βαλανείου, γυμνασίου, ἱεροῦ, etc. : for citations see
Hohlwein L’Zgypte Romaine, p. 232 ff.
ἐπιμελέομαι. ἐπιμέλομαι.
For the constr. with the gen., as in Lk 10%f, 1 Tim 35,
cf. P Petr IT. 11 (1)8 (ili/B.c.) (= Selections, p. 8) ἔπιμέλου
δὲ καὶ σαυτοῦ, ‘‘take care also of yourself,” P Lond 4255
(B.c. 168) (=I. p. 31, Selections, p. 11) χαριεῖ δὲ kal τοῦ σώμα-
Tos ἐπιμε[λό]μενος, ty’ ὑγιαίνηις, BGU IV. 1078" (a.b. 39)
τὰ 8 ἄλλα éemripeda(—et)obe ἁτῶν (— ὑμῶν αὐτῶν), P Oxy
VIII. 11544 (late i/A.D.) ἐπιμελοῦ σεαυτῆς ἵνα μοι ὑγιαίνῃς,
“take care of yourself so that I may have you well ”’ (Ed.).
The verb is construed with the dat. in P Tebt I. 58% (8.6.
111) ἐπειμένου (1 ἐπιμέλου) τοῖς ἐν οἴκωι, P Oxy IV. 744°
(B.c. 1) (= Selections, p. 32) παρακαλῶ σε ἐπιμελήθι (/.
-ἤθητι) τῷ παιδίῳ. From the inscrr. we may cite Cagnzat IV.
6844 (A.D. 88-0) ἐπιμελησαμένου Ἡρακλείτου with refer-
ence to the undertaking to set up a χαριστήριον, and 70.
68515 ἐπιἸ]μεληθέντος in the same sense.
ἐπιμελῶς.
P Fay 1217 (c. A.D. 100) ζυγόδεσμον καινὸν στερεόν, ὃ καὶ
ἀλείψεις ἐπιμελῶς, ‘‘a new strong yoke-band, which you will
carefully grease’ (Edd.). P Oxy XII. 158114 (ii/a.p.) διὰ
πίαντ]ὸς ἔχε τίδ]ν Dapamlwva ἐπ[ιμ]ελῶς. PSI IV. 405%”
(iii/B.C.) ἐπιμελέστερον σύνταξον Θεοπόμπωι διδόναι ταῦτα
τῶι υἱῶι μου. P Hamb I. 3512 (c. A.D. 160) ἵνα καὶ ἡ εἴσπρα-
ξις ἐπιμελέστερον γίν[η]ται. For the adj., which does not
occur in the NT, see P Oxy XII. 14121 (c. a.D. 284) εἰς
ἔπιμελῆ τόπον, ‘at a suitable place.”
ἐπιμένω.
For ἐ. ‘remain ”’ in a place, as in Ac τοῦδ, 1 Cor 167f, cf.
P Lond 8971} (Α.Ὁ. 84) (= III. p. 207) κέκρικα yap νὴ τοὺς
θεοὺς ἐν ᾿Αλεξανδρείᾳ ἐπιμένειν, P Fay 296 (A.D. 113) πρὸς
τὸ δύνασθαί pe ἐπιμένιν ἐν τῇ ἰδίᾳ διευθύνων τὰ δημόσια.
The construction with the dative is found in P Ryl IT. 1533
(A.D. 138-61) τῷ αὐ]τῴ ἀπελευθέρῳ] . . . w ἐπιμ[έϊνοντι
ὡς προγέγραπται τῇ πατρίδι μου : cf. 25. 239° (mid. iii/A.D.)
ἐπίμινον τοῖς ἐκεῖ, “‘stay on for the men there,” PSI III. |
15876 (iii/A.p. ?) a planetary configuration makes men ἐπι-
ψόγους μὴ ἐπιμένοντας μιᾷ γυναικί (the opposite of **love
one only and cleave to her.’’). For the tropical use, as in
Rom 6}, cf. P Oxy 11. 237% 38 (a.p, 186) ἐπιμένει τῇ αὐτῇ
ἀπονοίᾳ ἐνυβρίζων por, P Tebt 11. 4244 (late iii/a Ὁ.) εἰ μὲν
ἔπιμένις Tov τῇ ἀπονοίᾳ, συνχέρω σοι, ‘if you persist in
your folly, I congratulate you’’ (Edd.), and with [Jn] 87
ἐπέμενον ἐρωτῶντες cf. the late P Oxy I. 128? (vi/vii A.D.)
ἐπιμένει yap λέγων μὴ δύνασθαι ἐπὶ τοσοῦτον κοπωθῆναι,
‘the insists that he is unable to bear such a strain ᾿᾿ (Edd.).
See also Menandyea p. 3°° ἐπιμένει τὸ χρέος ἀπεργαζόμενος,
“*he stays on to work off the debt.”
242
| ψοιῶν,.
> ,
επιουσιος
ἐπινεύω.
P Petr ΤΙ. 32 (1)*8 κώιδια ἃ ἐπένευσεν ὁ Φίλιππος πᾶσιν
ἡμῖν ἐργάζεσθαι, “hides which Philip permitted all of us to
prepare,” P Ryl II. 1197! (A.D. 54-67) οὐκ ἐπένευσεν, ‘‘he
refused,’’ P Giss 1. 4141 9 (Hadrian) ἔπινεύσαντος ο[ὖ]ν τῇ[ι]
δεήσει pov, CP Herm I. 527-19 (iii/A.p.) ἐπινεύσειν τῇ δεήσει
τοῦ κοινοῦ ἡμῶν συνεδρίου, Sy// 41τ818 (A.D. 238) εὐχόμενοι
ἵλεως ἐπινεῦσαι ἡμεῖν δεομένοις τὸν τρόπον τοῦτον. In the
Christian letter P Oxy VI. 9398 (iv/A.D.) (= Selections,
p. 128) we have ταῖς εὐϊχαῖς ἡμῶν ἐπένευσεν, ““ He inclined
His ear to our prayers.””
ἐπίνοια.
For this NT ἅπ. εἰρ. (Ac 832), cf. P Oxy II. 237 vi 35
(A.D. 186) μὴ ἠκολουθηκέναι τῇ TOD νόμου ἀπανθρωπίᾳ ἀλλὰ
τῇ] ἐπι[νοί]ᾳ τῆς παιδός, 72). XII. 1468° (c. Α.}. 258) οὐ
δικαίας ἐπινοίας, OG/S 5807 (A.D. 367-75) ἐξ οἰκ(ε)ίων ἐπι-
For the corresponding verb, see P Tebt II. 38278
(B.C. 30—A.D. 1) τἄλλ᾽ ἐπινο[εῖ]ν [ὡς καθήκει, “to manage
the other formalities, as is fitting” (Edd.), and from the
| inserr. the important Pyieze 10518 (B.c. 9) (= Rouffiac Re-
cherches, p. 71) εἰ μὴ παρ᾽ ἕκ[ασ]τα [ἐϊπινοήσαιμεν τρόπον
τινὰ τῆς ἀμείψεζως καινόν. See also P Lond V. 16742?
(c. A.D. 570) καθ᾽ ἑκάστην (sc. ὥραν) ἐπινοούμενοι, ‘being
plotted against each hour” (Ed.).
ἐπ[ἐφ-])ιορκέω.
The aspirated form, banned by WH as ‘‘ Western,” and
explained by Thumb (Sfzv2tus aspfer, p. 72) as due to a
“contamination” of ἐφορκέω and émtopkéw, is common in
papyri and inserr. in the legal formula εὐορκοῦντι μέν μοι εὖ
ely, ἐφιορκοῦντι δὲ τὰ ἐναντία, ‘if my oath is kept, may it
be well with me, but if false, the reverse’’: e.g. P Tebt I.
7817 (B.c. 110-8), P Oxy II. 255 (a.p. 19), 2d. 25574
(A.D. 48), OGZS 229 (iii/B.c.). See also Moulton G7. 11.
§ 40.
ἐπιούσιος.
The papyri have as yet shed no clear light upon this diffi-
cult word (Mt 611, Lk 118), which was in all probability a
new coinage by the author of the Greek Q to render his
Aramaic original. The unlikely derivation from ἐπί and
οὐσία is not supported by the papyri where οὐσία generally
means ‘‘ property,” “‘estate,”’ the abstract sense being con-
fined to certain magical documents (see s.v.) ; and it is much
more probable that ἐπιούσιος should be connected with ἡ
ἐπιοῦσα [ἡμέρα], “‘the zmediately following day,”’ in ac-
cordance with the sense of ἐπιέναι “‘to come close after,”
instare (cf. Ac 161! and P Petr III. 50 (4)!# αὐθήμερον ἢ τῆι
ἐπι[ού]σηι, cited s.v. ἔπειμι). That ἡ ἐπιοῦσα is not always
equivalent to 9 αὔριον is clearly shown by the opening scene
of Plato’s Cri¢o (44 A), where τῆς ἐπιούσης ἡμέρας refers to
the same day as τήμερον (43D). The desire to emphasize
immediacy made the translator dissatished with tov τῆς
αὔριον or the like as a rendering of the Aramaic before
him: he followed a right instinct in coining a new adjective
from the common term for ‘‘the coming day.’ Lightfoot
supports this derivation in his well-known discussion (Ox a
Fresh kevision’, p. 217 ff.), and it is adopted as certain by
Schmiedel (\Winer-Schmiedel G7. i. p. 136 ff.), Deissmann
ἐπιπίπτω
(ΛΝ ΤΊϊελς Studien Hetnrici dargebracht, 1914, p.
and Robertson Gr. p. 159.
On the other hand Debrunner (G/of¢a iv. (1912) p. 249 ff. :
cf. Blass-Debrunner p. 75) prefers to regard ἐπιούσιος as a
substantivising of ἐπὶ τὴν οὖσαν [ἡμέραν], ‘for the current
day,”” comparing ἐπιμήνιος (Polybius), ‘“‘for the current
month,” ἐφημέριος, etc. ; and in spite of the valid objection
that ἡ οὖσα, unlike ἡ ἐπιοῦσα, has not been found wiih
ἡμέρα understood, he has obtained the weighty support of
Thumb (Brugmann-Thumb, p. 675). Moulton, from whose
Grammar (II. ὃ 120 4) the above brief account has been
epitomized, gives his vote for ἢ ἐπιοῦσα as being on the
whole the most probable etymology. See also Klostermann
ad Mt 6" (in AZNT), and cf. ΖΝ ΤῊΣ i. p. 250 ff., vil.
p- 266 ff.
115 ff.),
ἐπιπίπτω.
The idea of ‘‘hostility” appears in P Petr II. τϑ()6) 1
(B.c. 246) καὶ ἐπιπεσὼν ἔτυπτεν [ad|t[d]v κατὰ τοῦ τραχ-
ήλου : cf. P Flor II. 1684 (iii/A.p.). In illustration of Mk
310 Field Notes, p. 25, aptly cites Thuc. vii. 84 ἄθροοι yap
ἀναγκαζόμενοι χωρεῖν ἐπέπιπτόν τε ἀλλήλοις Kal κατεπά-
τουν. The subst. ἐπίπτωμα is found in PSI III. 25278
(ili/A.D. ἢ) as a medical term; cf. Hobart, p. 44, on the use
of the verb in the TR of Ac 131}.
ἐπιπλήσσω.
This NT Gr. εἰρ. = ‘‘rebuke,” ‘‘reprove’’ (1 Tim 5}),
may be illustrated by BGU IV. 1138? (B.c. 19) καὶ αὐτὸ(ν)
ἐπιπλῇξαι καταξίως, and P Flor II. 241% (A.D. 254)...
amit. . ν ἢ τοὺς σὺν αὐτῷ ἐπιπλήσσιν, where the editor
translates ‘‘ punish.’’ The same strong sense appears in the
use of the subst. (cf. 2 Macc 75%) in P Tebt I. 4133 (c. B.c.
110) τύχηι THs ἁρμοζούσης ἐπιπλήξεως, ‘may receive suitable
punishment ’’ (Edd.), and so P Tor I. 11:13 (8.6. 117-6).
A good parallel to the NT passage is afforded by Epict.
Ench. xxxiii. 16 with reference to approaches to indecent
speech—dy μὲν εὔκαιρον 7, Kal ἐπίπληξον τῷ προελθόντι,
“rebuke him who makes the approach”’ (see Sharp Z#zct.
p- 72f.), and for the sense of severzty in the word cf.
Eustath. on Hom. //. x. 500 τὸ ἐπιπλ. καὶ κόπτειν λέγεται
—tr δὲ καὶ μαστίζειν---φ᾽ οὗ καὶ τὸ λόγοις ἐπιπλήσ-
σειν εἴρηται (cited by Wetstein ad 1 Tim 51). See also Field
Notes, p. 209.
ἐπιπορεύομαι.
In P Petr II. 10(1)" (c. B.c. 240) ἐ. is used of the ““ visit”
of an administrator who makes extortionate demands on the
hospitality of the natives—émuropeverat ἡμῖν συντάσσων
διδόναι εἰς τὰ ξένια χῆνας cB, ἡμῶν οὐ δυναμένων, ““ comes
to see us, and orders us to give him for his entertainment
twelve geese, this being out of our power’’ (Ed.). The verb
is fairly common in legal documents = ‘‘ proceed against,”
e.g. P Tebt II. 383° (A.D. 46) kal μὴ ἐπιπορεύεσθαι ἑκάτερον
τῷ ἑτέρῳ [ἐ]φ᾽ ἃ ὁ ἕτίερος αὐτῶν κεκλή]ρωται τρόπῳ μηθενί,
‘and neither shall proceed against the other on any account
in respect of the shares which each of them has received”’
(Edd.): see also Modica Jntroduzione, p. 120f. For the
simple meaning ‘‘ journey to” cf. P Lille I. 378 (after 8.6.
241) συντετάχαμεν Μιύσει τῶι τοπ[ογρ(αμματεῖ) ἐπὶ] τού-
243
> ,
επισκέπτομαι
θύε πᾶσι τοῖς θεοῖς. ἐφ᾽ ἕκαστον ἱερὸν ἐπιπορεύου προσκυ-
νῶν, and cf. such an expression as P Tor I. 11. 18 (p.c. 117)
καὶ μὴ ἐξεῖναι ἐπὶ τὰ τῶν τετελευτηκότων ἐπιπορεύεσθαι,
where it is forbidden to ‘‘ approach ” the affairs of the dead,
with the view of administering the inheritance, until certain
conditions have been fulfilled: see the editor’s note p. 166.
We may add Heraclitus Frag. 71 ψυχῆς πείρατα οὐκ ἂν
ἐξεύροιο πᾶσαν ἐπιπορευόμενος ὁδόν' οὕτω βαθὺν λόγον
ἔχει, ‘travelling over the whole road.”
ἐπιρίπτω.
For this verb (for form see Moulton G». ii. ὃ 41 (4))
“used apparently as a stronger form’”’ of ἐπιβάλλω, see
P Tebt I. 518 (p.c. 118) μηδὲ τοὺς στρα(τηγοὺς) .. .
ἐπιρίπτειν μόσχους μηδὲ ἱερεῖα τρέφειν, “‘nor that the
strategi force them (the inhabitants of the land) to feed
calves and other animals for sacrifice’? (Edd.), so 155 μηδὲ
οἰνικὰ ἢ σιτικὰ yevy (para) ἐπιρίπτειν τιμῆς, and 49 μηδὲ...
ἐπιρίπτειν τοῖς λινύφοις καὶ βυσσουργοῖς. “Expirtw occurs
in P Lond 106° (iii/B.c.) (=I. p. 61) τά τε σκεύη μον
ἐξέρριψεν εἰς τὴν ὁδόν.
ἐπίσημος. ©
In P Petr III. 733 we hear of a shop—od [ἐπίσημον N,
“on which is the number 50” (Edd.): cf. BGU IV. 1132!°
(B.C. 16) γύου ς ἐπισήμου, ‘‘a district with the number 6,”
and Sy// 588% (c. B.c. 180) δακτύλιον. . ἔχοντα ἐπίσημον
᾿Απόλλωνα. The adj. is common in connexion with money,
e.g. P Ryl 11. 160(c) 18 (a.p. 32) exo (1. ἔχω) τὰς τοῦ
ἀργυρίου ἐπισήμου καιφαλέον (/.—alov) νομίσματος Spa-
χμὰς ἑκατόν, “I have received the capital sum of 100
drachmae of coined silver’’ (Edd.), 26. 154° (A.D. 66), P
Hamb I. 215 (A.D. 59) ἀργύριον ἐπίσημον δόκιμον ἀρεστὸν
ἀνυπόλογον παντὸς im[o]Adyou, P Tebt II. 30255 (A.D. 134-
5). For the metaphorical use, which alone is found in the
NT, cf. Michel 5447° (B.c. 114) ἐπίσημον τὴν ἑαυτοῦ
[ἀρετ]ὴν κατέστησεν, BGU IV. 108644 (A.D. 160 or 183 or
215) ταύτης pov [τῆς ἐπιστ]ολῆς τὸ ἀντίγραφον δημοσίᾳ ἔν
τε [ταῖς μητροπόλεσι καὶ ἐν τοῖς] ἐπισήμοις τῶν νο]μῶν
τόποις προθεῖναι φροντίσατε, and’ P Ryl II. 153° (A.D.
138-61), a will in which the testator makes provision for a
ceremony to be performed at his grave—éy ταῖς ἐπ[ισ]ήμοις
τοῦ ὄρους ἡμέραις, “on the high days of the cemeteries”
(Edd.); similarly the Will of Abraham, Bishop of Her-
monthis, about the end of vi/A.p., P Lond 775% (=I. p.
234, Chrest. 11. p. 372), where reference is made to Tas
τοῦ θανάτου ἐπισήμους ἡμέρας in connexion with the rites
accompanying mummification and interment, see P Lips I.
30 Intr., and cf. LXX Esther 5%, 8°. In MGr ἐπίσημος =
“* official.”
ἐπισιτισμός.
OGIS 20015 (iv/a.D.) θρέψαντες αὐτοὺς βόεσίν τε καὶ
ἐπισιτ[ισ]μῷ ἀννών(η5).
ἐπισκέπτομαι
is common = ‘‘inspect,” ‘‘examine,” ‘inquire into,”
e.g. P Lond 8878 (iii/B.c.) (= III. p. 1) καὶ ἀνακαλεσί[ά]-
μενον αὐτὸ[ν] ἐπισκέψασθαι περὶ τούτων, P Hamb I. 255
?
Ω ,
ἐπισκευάζω
(B.c. 238) γράφ[ε]ις μοι ἐπισκεψάμενον περὶ ὧν ἐγκαλεῖ
Διομέδων Κάλαι, P Petr II. 10(1)**(a complaint from the
Royal Gopseherds) ἀποστεῖλαι ἡμῶν τὸ ὑπόμνημα εἰς τὸ
λογιστήριον ἐπισκέψασθαι, ‘that you should send our
minute to the Treasury Office to be examined”’ (Ed.), and
P Tebt I. 5815 (Β.σ. 111) where a tax-farmer describes how
by means of a bribe he had “obtained a view of” (ἔπε-
σκεψάμην) the document containing his rival’s offer. For
the passive see BGU I. 73} (A.D. 135) (= Chrest. II. p. 228)
ἐπιλαβοῦσι τὸν χρ[η]Ἱματισμ[ὸ]ν ἐπε[σ]κε[μ]μένον, and P
where, at the end of each section, the result of the ἐπίσκεψις
is noted, as® ἐπ(εσκέφθησαν) aBp(dxov) (ἄρ.) εἴκοσι ὀκτώ
(cf. Archiv i. p. 151). The meaning ‘‘ visit,” as in Ac 77%,
is found in P Lille I. 68 (iii/B.c.) διαβάντος pou . . . ἐπε-
σκέψασθαι τὴν ἀδελφή[ν : cf. the Christian amulet P Oxy
VILL. 115128 (v/A.D. ?) ἴασαι Kal ἐπίσκεψαι kal τὴν δούλην
cov Ιωαννίαν. With the use of the verb in Ac 6° we may
compare P Petr II. 37 26 verso 4 (iii/B.C.) ἐπισκεψάμενος ἐν
ἐπισκέψασθε ἐκ τοῦ λογιστηρίου τοῦ στρα(τηγοῦ) ἐπι-
στολ(ὴν) τοῦ διοικητοῦ, ‘‘look out at the office of the
strategus a letter of the dicecetes” (Edd.). The szmplex is
found P Cairo Preis 485 (ii/A.D.) τὸ μὲν πλοῖόν σοι, ὡς
ἠθέλησας, σκέψομαι, and for ἐνσκέπτομαι see P Lond 106%
(iii/B.c.) (=I. p. 61). For the title ἐπισκέπτης see P Lond
11718 (p.c. 8)(=III. p. 179) τιμῆς οἴνου τοῖς ἐπισκέ-
πτίαι]ς (δραχμὰς) kK, P Oxy III. 589 (ii/A.D.) ἐπισκέπτηι
τῶν παρὰ ποταμὸν ἐδαφῶν, P Flor I. 615 (A.D. 210) ém-
σκέπτης y[alp ἐχειροτονήθην, and the exx. in P Strass I. 78
Introd., and for ἐπίσκεψις, P Par 657 (B.c.129) τὴν προσήκου-
σ[αν] ἐξ ἐπισκέψεως διάληψ[ιν] ποιήσασθαι, P Oxy XII.
1446°, 523 (Α.Ὁ). 161-210), α΄.
ἐπισκευάζω
is common ΞΞ ‘‘repair,” e.g. P Petr Il. 13 (2). (B:c.
258-3) of bridges—tva ἐπισκευασθῶσι mpd τῆς Tod ὕδατος
ἀφέσεως, 74. 201-7 (B.C. 252) πλοίων μὴ ἐπισ[κε]ναζομένων
ὑπὸ χέρα, P Tor I. 1{1 (B.c. 117) ἐπισκευάσαντες τὰ καθει-
ρημένα μέρη, P Ryl II. 16117 (a.p. 71), P Oxy IX. 122013
(ili/a.D.), 24. I. 53° (A.D. 316), a/. For a fut. ἐπισκευῶ see
PSI IV. 382° (B.c. 248-7) γινώσκεις ὅτι συνειπάμεθά σοι
τὴν πρῶιραν ἐπισκευᾶν τοῦ πλοίου : cf. Meisterhans Gr.
p- 180. We have no parallel for the use of the mid. in
Ac 211°, where the meaning seems to be ‘‘having furnished
ourselves for the journey ” (see Field Mores, p. 135): Ramsay
(Hastings DA V. p. 398) prefers to think of the getting
ready or saddling of horses, in view of such passages as
Xen. Hell. vy. 3. 1, etc. For the subst. ἐπισκενή = ‘‘re-
ῬΒΊΣΞ ὦ 565) esond ΤΥ ΤΟ (AnD ert 3) (ΞΞΊΠΙ. Ὁ: 186)
τιμῆς ξύλων εἰς ἐπισκευὰς μηχ(ανῆς), P Oxy XII. 14501°
(A.D. 249-50) τοπικῶν εἰδῶν τῆς ἐπισκευῆς, αἱ
ἐπισκηνόω.
On the force of this rare verb in 2 Cor 12 see δὴ interest-
ing note in Axf7 xxii. p. 312f.
ἐπισκιάζω
is found in the mid. in Vett. Val. p. 1111 γίνονται δὲ
ἑτερόχροες συγγενήματα ἔχοντες φαλακροὶ ἐπισκιαζόμενοι
244.
3
ἐπίσκοπος
ἢ ὀφθαλμοπόνοι κτλ., and for the subst. see 16. pp. 3%, 109°°,
etc. The LXX usage is discussed by Anz Suésidia, p. 289,
and Hatch Zssays, p. 4.
ἐπισκοπέω.
The NT (Heb 1215) connotation of this word ‘‘ exercise
oversight or care” may be illustrated by its common use as
an epistolary formula in the closing salutations of letters,
e.g. P Revill Mel p. 2951? (B.c. 131-0) (= Witkowski
Epp. p. 96) ἐπισκοποῦ <8[%])> καὶ tas ἀδελφὰς. . καὶ
Πέλοπα κτλ., P Lips I. 10418 (c. B.c. 96-5) ἐπισκοπεῖτ[α]ι
ὑμᾶς ᾿Αλμέντις, Ψενοσῖρις κτλ., P Oxy IV. 743'% (B.c. 2)
ἐπισκοπίοῦ) τοὺς σοὺς πάντε(ς), 26. II. 294% (A.D. 22) ἐπι-
σκωποῦ Δημητροῦ[ν] καὶ Δωρίωνα [τὸν πατ]έρα, P Giss
I. 127 ἐπισκοποῦμαι τὴν σὴν σύνβιον καὶ τοὺς φιλοῦντάς σε
πάντας. For the verb = ‘‘inspect”” see P Lille I. 1 verso??
(B.C. 259-8) ὕστερον δὲ ἐπισκοπούμενος τὸ περίχωμα συνέ-
κρινεν τὰ χώματα ποῆσαι, P Tebt I. 3035 (B.c. 115) ἐπισκο-
ποῦντες διὰ τοῦ ἀπολογισμοῦ τοῦ ἐδάφους, ““ on examining
the Ἰαπα-τερίϑίεσ ᾿ (Edd.). From the inscrr. we may cite
Syll 802%? (iii/B.c.) ἀνῶιξε Toy γυλιὸ[ν] Kall ἐπεσκόπει τὰ
συντετριμμένα σ[κε]ύη.
ἐπισκοπή.
A iv/a.D. Lycaonian inser, describes a bishop 85---εἴἴκοσι
πέντε ὅλοις ἔτεσιν τὴν ἐπισκοπὴν μετὰ πολ[λ]ῆς ἐπιτειμίας
διοι[κἸήσας (Zxf VII. vi. p. 387: C. and B. ii. p. 543).
The subst. ἐπισκοπεία is found in the Royal Ordinances
P Tebt I. 5159 (b.c. 118), where reference is made to penal-
ties incurred for making false returns ‘Sin connexion with
the government inspections ’’—mpbs τὰς βα(σιλικὰς) ἐπισκο-
πείας.
ἐπίσκοπος.
The use of this word as an official title in pre-Christian
times has been fully illustrated by Deissmann (8S, p. 230f.)
from the inscrr. From his exx. it is enough to recall the
application of the word to communal officials in Rhodes, as
TMAe 494 (ii/iB.c.) where we hear of a council of five
ἐπίσκοποι, and, more significant still in view of its later
usage, the mention of an ἐπίσκοπος amongst the officials of
the temple of Apollo at Rhodes in 24. 731%. To these in-
stances we may add P Petr III. 36(a@) verso? where in a
petition to the epimeletes the words occur—én[l] τῶν ἀποδε-
δειγμένων ἐπισκόπων, ‘in the presence of the appointed
supervisors ” (Edd.), and the curious religious letter, P Par
6315. 41. (B.C. 165) ἀπόκειται yap παρὰ θ[εοῦ] μῆνις τοῖς μὴ
κατὰ τὸ βέλτιστον [προαι]ρουμένοις ζῆν, καὶ τῶν ἀνθρόπων
. ++ ἐπίσκοπόν ἐστιν τὸ δαιμ[όν]ιον καὶ νέμεσις] ἀπὸ
Δι[ὸς] τοῖς ὑπερηφάνοις (cf. Jas 45, 1 Pet 5° from Proy 355).
With this last may be compared the curse against any one
who injures a sepulchral monument, Sy// 891 (ii/A.D.), which
concludes with the words ἐπισκόπους δὲ ἔχοι ’Hpetvias, ‘let
him have the Erinyes as his guardians,” while the prayer for
the man who respects it 15---ἐπισκοποίη δὲ Χάρις kal “Yyela,
“‘may Grace and Health attend him.” See also Boll Offen-
barung, p. 143 where, with reference to the ‘‘eyes” of the
four living creatures, the description of heaven with its
thousands of star-eyes as ἐπίσκοπος is cited from Sextus
Emp. ix. 54. In P Oxy VI. 903} (iv/A.D.), an accusation
> ,
ETLOTTADWD
against a husband, the accused is said to have made a certain
statement on oath ἐπὶ παρουσίᾳ τῶν ἐπισκόπων καὶ τῶν
ἀδελφῶν, ““ἴπ the presence of the bishops and of his own
brothers,” with which the editors compare P Lips I. 43
(iv/a.D.) where a bishop acts as judge. See also P Lond
9817 (iv/a.D.) (= III. p. 242), as restored by Wilcken Chrest.
I. p. 757, where a deacon writes ‘‘to his beloved and most
reverend father””—Ka@ds γέγραπται ἐν τῇ γραφῇ ὅτι Μακά-
ριοί εἰσιν οἱ ἔχοντες σπέρμα ἐν Σιών, τὰ νῦν ἡμεῖς ἔσμεν, ὅτι
ἔχομέν σε --ἐπί-- σκοπον καὶ ἀγαθότατον πατέρ «α--.
For the distinctive NT use of ἐπίσκοπος it must be suffi-
cient to refer to Hort’s Christian Ecclesia, where it is shown
that the word is descriptive of function, not of office, thus
Phil 12 σὺν ἐπισκόποις καὶ διακόνοις, ‘‘ with them that have
oversight, and them that do service [minister] ” (p. 212).
ἐπισπάω.
For this strong verb cf. P Magd 245 (B.c. 218) (as com-
pleted Archiv vi. p. 274) of an assault—WevoBaotis τῆι
αὐτῆι δεξιᾶι χειρὶ ἐπισπασαμένη τῆς ἀναβολῆς τοῦ ἱματίου.
Cf. P Tebt I. 274 (B.c. 113) περὶ τῶν ἐπισπασθησομ[ένων]
els τὰς γενημ[α]τοφυλακίας, ‘concerning the persons to be
made to undertake the custody of the crops” (Edd.), so 15,
and Sy/Z 929° (ii/B.c.) where the mid. ἐπεσπάσαντο =
“brought in to help.” In P Par 461° (B.c. 153) (= Wit-
kowski?, p. 86) ἀλλὰ σὲ αὐτὸν μάρτυρα ἐπισπάφῳ, the verb
=‘‘to subpoena’: cf. P Lond 1164 (/)8 (A.D. 212) (= III.
p- 161) μετὰ κυρίου οὗ ἑκοῦσα ἐπεσπάσατο πρὸς μόνην
ταύτην τὴν οἰκονομίαν κτλ. For the meaning “ persuade "
cf. OGZS 22518 (iii/B.c.) καὶ νῦν πολύ τι μᾶλλον ἐπεσπά-
σμεθα, κατανοοῦντες τὸ εὐγενὲὲ ὑμῶν. The compound
προσεπισπάω occurs in P Tor I. 1°99 (B.C. 117) πολυπραγ-
μόνως δὲ προσεπισπώμενον τὴν τῶι στρατηγῶι καθήκουσαν
ἐξουσίαν, “tum totis viribus distendens auctoritatem, quae
Stratego competit” (Ed.).
ἐπισπείρω.
With the usage in Mt 1335 cf. the subst. in P Tebt II.
37514 (A.D. 140) εἰς] σπορὰν κ[αὶ] ἐπισποράν, ‘to be sown
and resown”’ (Edd.), and the adj. in 26. I. 2757 (B.c. 113)
τῶν χλωρῶν καὶ τ[ῶ]ν ἄλλων ἐπισπόρων, ‘the green stuffs
and the other second crops’’ (Edd.).
ἐπίσταμαι.
For this verb, which is common in Ac, it is sufficient to
cite P HibrI. 405 (8.6. 261) ἐπίστασο μέντον (/. -οι) ἀκριβῶς,
‘*you must clearly understand,” P Tebt II. 408% (A.D. 3)
ἐπιστάμενος πῶς σε τίθεμαι Ke φιλώ, ‘since you know how
I esteem and love you’’ (Edd.), P Ryl 11. 243" (ii/aA.p.)
Kal viv ἐπιστάμεθά cov τὸ σπουδαῖον, P Leid W**9
(ii/ili A.D.) ἐπικαλοῦμαί σε (a god) . . ὃν οὐδεὶς ἐπίσταται,
ὃν οἱ (θεοί or ἄγγελοι) προσκυνοῦσιν, P Oxy VIIL. 11214
(A.D. 295) τίνι ἐπαγόμενοι οὐκ ἐπίσταμαι, ‘on what induce-
ment I cannot tell’’ (Ed.), and the common phrase regarding
an illiterate person διὰ τὸ μὴ ἐπίστασθαι γράμματα, as in
P Ryl II. 731 (B.c. 33-30): cf. P Tebt II. 2915} (A.D. 162)
ἀπΊ]όδειξιν δοὺς τοῦ ἐπίστασθαι [ἱε]ρατικὰ [kal] Αἰγύπτια
γράμ[ματ]α. See also Sy// 726% (B.c. 301-0) εἰδότες ὅτι
ἐπίστανται χάριτας ἀποδιδόναι of θιασῶται. The acc. of
the person (as in Ac 1915), which LS (s.v. II. 3) describe
245
> ’
ἐπιστελλω
as rare, is used by Musonius p. 12°, where he character-
izes τὴν φιλοσοφοῦσαν as παράδειγμα. . χρηστὸν ταῖς
ἐπισταμέναις αὐτήν : see also P Leid cited supra.
ἐπίστασις.
P Amh II. 1347 (early ii/A.D.) épw (Δ ἐρωτῶ) οὖν σὲ πρὸς
ἐπίστασιν τῶν ἄλλων ἐκδικῆσαι αὐτόν, ‘I ask you therefore,
in order to check the other elders (?), to vindicate him”
(Edd.), similarly P Oxy XII. 1465! (i/p.c.). For the
meaning ‘‘attention,’’ which some commentators find in
2 Cor 1128, we may add to the Polybian passages referred to
by Grimm-Thayer, Aristeas 256 ἵνα δ᾽ ἐπίστασιν τούτων
λαμβάνωμεν, θεραπεύειν Set τὸν θεόν, ““ but we must pray to
God for the gift of a regard for these things” (Thackeray)
But both in 2 Cor Zc. and Ac 2412 (cf. 2 Macc 6%) the
word is best understood = ‘‘ onset,’’ or “‘caballing (con-
spiring) against’’ (Souter). For the obscure phrase ἐν
ἐπιστάσει καὶ ἐν ἀπολογισμῷ applied to land, see P Tebt I.
p. 576 ff.
ἐπιστάτης
in its original sense of ‘‘ superintendent,”’ ‘© overseer,”
found in a number of different connexions, e.g. ἐ. εἰρήνης
κώμης (P Oxy I. 642—iii/iv a.D.), ἐ. τοῦ ἱεροῦ (P Par 26727—
B.C. 163) and τῶν ἱερῶν (P Leid Gt—end of ii/B.c.), ἐ-
τῆς πόλεως (BGU III. 1006°—iii/B.c.), & τῶν φυλακιτῶν
(P Tebt I. 5159. 5. Ὁ. 118). For further particulars regarding
ἐ. τῆς κώμης, a local justice, see Archiv iv. p. 35 fi, and
for ἐ. τοῦ ἱεροῦ Preisigke Prinz-Joachim-Ostr p. 60 ff., and
for the word generally Preisigke Fachworter, p. 89 f. The
verb ἐπιστατέω is found in P Oxy XII. 14137 (A.D. 270-5).
In connexion with the Lukan use of the subst. applied
to Jesus instead of the Hebrew Ῥαββί in the sense of
‘Master,’ Rouffiac (Recherches, p. 56f.) refers to an
ἐπιστάταν τῶν παίδων (JG XII. 1, 43), apparently a sort of
headmaster, and to τὸν émurta[tny τὸ]ν τῶν ἐφήβῳν, whose
duty it was τ[ὰς ψυχ]ὰς πρὸς ἀρετὴν Kal πάθος ἀνθρώπινον
προάγεσθαι (Prieze 11279 —after B.c. 84). He adds that
the vocative was often used in the Greek gymnasia when
the ephebi addressed their masters. See also Dalman /Vords
of Jesus, p. 336.
ἐπιστέλλω.
For the meaning ‘“‘send,”’ ‘‘send to,”’ cf. P Amh II. 332°
(c. B.C. 157) αὐτόν τε πρὸς ἡμᾶς μετὰ φυλακῆς ἐπιστείλατε,
P Oxy II. 2763 (A.D. 77) παριληφέναι παρ] αὐτῶν τὰς
ἐπισ[τ]αλείσας (sc. ἀρτάβας) α[ὐτ]οῖς. The general use of
the verb, however, is in connexion with sending a letter or
other written communication, as in P Par 61° (B.C. 156) τῆς
πρὸς Awplova ἐπιστολῆς τὸ ἀντίγραφον ὑπόκειται" νομί-
σαντες οὖν καὶ πρὸς ὑμᾶς τὰ αὐτὰ ἐπεστάλθαι, σκοπεῖτε ἵνα,
μηδὲν παρὰ ταῦτα γίνηται, 10. 63155 (B.C. 164) (= P Petr III.
Ρ. 34) ἐν τοῖς περὶ τούτων [ἐπ]εσταλμένοις χρηματισμοῖς,
‘in the communications we have sent to you dealing with
these matters” (Mahaffy), P Fay 264(a.p. 150) πρὸς [τὸ]
ἐπισταλὲν ἡμεῖν ὑπὸ σοῦ ἐπίσταλμα, BGU IV. τοϑι5
(ii/ili A.D.) εὖ ποιήστει]ς ἐπιστείλας ἡμεῖν περὶ τῆς σῆς ὑγίας,
P Fay 13313 (a letter—iv/A.D.) μοι ἐπίστειλον, “send me
word.” From the usage of the word in official documents
the meaning readily passed over into ‘‘instruct,” ‘‘ enjoin,”
᾽ i?
ἐπιστήμων
as in Ac 152° (ἈΝ marg.), Heb 1335: cf. e.g. P Ryl II. 12115
(ii/A.D.) ἀξιῶ [ἐ]πισταλῆ[ν]αι τοῖς τῆς [π]όλεως γραμματεῦσι
[ἐϊπίτροπον αὐτῷ καταστα[θῆ]ναι, ‘I request that an order
be sent to the scribes of the city for the appointment of
a guardian for him” (Edd.), P Fay 317° (ἐς. a.p. 129) διὸ
προσαγγέλλωι ὅπως ἐπισταλῆι τῷ τὸ γραφεῖον Θεαδελφείας
συνχρημα[τίζ]ειν μοι ὡς καθήκει, “1 therefore give notice,
in order that instructions may be sent to the director
of the record office of Theadelphia, duly to join me in
the transaction of the business’’ (Edd.), P Strass I. 518
(a decision of the prefect—a.D. 262) ἐπ]ισ[τ]ελῶ τῷ
στρατη[γ]ῷ, P Oxy IX. 11948 (c. A.D. 265) δύναται ἐπιστα-
λῆναι TO στρατηγ[ῷ τ]ὰ δέοντα, ‘‘ the proper measures can
be communicated to the strategus,’’ and hence in BGU I.
144! 8 (iii/A.D.) ἐπεστάλ(η) ὑπὸ ἐμοῦ, virtually = ‘‘he was
confirmed by me” in a certain office. See further Laqueur
Quaestiones, p. 16 f. where it is shown that in letters written
by Roman Emperors or Magistrates ἐπιστέλλω is always =
“write ”’ rather than ‘‘send,’’ e.g. C/G III. 38354 ἐπέστειλα
αὐτῷ δηλῶν τὸ πρᾶγμα ὅλον. ἐπέστειλα δὲ “Horépw τῷ
ἐπιτρόπῳ, and cf. P Hamb I. p. 77 for the ending of ἐπιστάλ-
pata, official acts or decisions in letter form, with ém-
στέλλω, or ἐπέστειλα, or ἐπιστέλλεταί σοι. With this the
NT usage cited szpra corresponds: cf. also Ac 21”.
ἐπιστήμων.
For this adj. (Jas 313, cf. Deut 113, 45), which carries with
it a certain idea of ‘expert ᾿᾿ knowledge, see P Oxy XII.
1469" (A.D. 298) ἀεὶ yap ὁ δημόσιος γ[εω]μέτρης ἐπιστήμων
&y τῶν τόπω[ν] αὐτῶν κτλ., and cf. the use of the subst.
in P Fay 106% (c. A.D. 140) ot τὴν ἰατρικὴν ἐπιστή[μην]
μεταχειριζόμενοι, ‘those practising the profession of phy-
sician,” P Oxy VI. 896° (a.D. 316) ζωγράφου τὴν ἐπιστήμην,
“a painter by profession.” In Vett. Val. p. 21118 τὸ yap
θεῖον βουληθὲν προγινώσκειν ἀνθρώπους τὰ μέλλοντα εἰς φῶς
προήγαγε τὴν ἐπιστήμην, δι ἧς τὸ καθ᾽ αὑτὸν ἕκαστος
προγινώσκων εὐθυμότερος μὲν πρὸς τὸ ἀγαθόν, the editor
defines ἐπιστήμη as ‘‘mathesis.”” The noun survives in
MGr = “‘knowledge,” ‘‘ science.”
ἐπιστολή.
Preisigke in his Fachwérter, p. 90, has classified various
more or less technical usages of this common word. Thus
in P Amh II, 6419 (a.p. 107) the copy of an official letter
addressed to the strategus with reference to the public baths
of Hermopolis is headed—avrtypadov ἐπιστολῆς, and in
P Hamb I. 18 4-6 (a.p, 222) a συνκολ(λήσιμον) is mentioned
αὐθ(εντικῶν) ἐπιστολ(ῶν) kal βιβλ(ιδίων) ὑποκεκολ(λημένων).
In BGU IV. 1046%1-5 (not before A.D. 166) (= Chrest. I. p.
315) we learn that the persons selected for certain public
duties were appointed by the epistrategus—8u’ ἐπιστολ(ῆς)
κομισθι(είσης) καὶ προγρα(φείσης) (*‘ openly placarded up”’) ;
while in Chvest. I. 2616 (a.p. 135) a petition, instead of
being lodged in the usual way as a ὑπόμνημα, takes the
form of an ἐπιστολή : see Wilcken’s note ad 7. In BGU
IV. 11357 (prob. B.C. 10) κατὰ] νομογραφικὴν ἐπιστ[ολήν,
the word is = ‘‘ despatch,” and in the business letter P Giss
1. 105*° (v/A.D.) λήμψῃς ἐπιστολάς it is = ‘‘receipt.” The
range of the word was thus wide, and its official usage in
the above-noted instances may serve as a needed corrective
to the over-emphasis which Deissmann (25, p. 3 ἢν, 2.42,
246
ἐπιστροφή
Ῥ- 217 ff.) is inclined to lay upon the “‘ popular” character
of the Pauline ἐπιστολαί : see Milligan Documents, p. 94f.
We may further cite BGU III. 827?° (undated) ἰδοὺ δ[ὴ]
τρίτην ἐπιστολήν σοι γράφω, which recalls 2 Pet 3 with an
opening like 2 Cor 1214, and P Oxy XII. 1409? (a.p. 278)
τῆς γραφείσης ἐπιστολῆς εἰς κοινὸν ἡμῖν στρατηγοῖς καὶ δε]-
καπρώτοις, with reference to a “" circular letter” addressed
to the strategi and δεκάπρωτοι of the Heptanomia and Arsi-
noite nome by the dicecetes. For the diminutive it is enough
to refer to the soldier’s letter to his mother, 26. 14815 (early
ii/A.D.), in which he explains the reason why he has been so
long in sending her an ἐπιστόλιον ---διότι ἐν παρεμβολῇ Ape
καὶ οὐ δι᾽ ἀσθένε[ι]αν, ὥστε μὴ λοιποῦ, ‘‘ that 1 amin camp,
and not that Iam ill; so do not grieve about me’’ (Edd.),
and P Par 454 (B.C. 153) ἀπόντος μου πεφρόντικα ὑπέρ σου
χρήσιμα τῶν σῶν πραγμάτων ἅ σοι] δεδύνημαι διασαφῆσαι
διὰ τοῦ ἐπιστολίον, cf. 2 Cor το}}.
ἐπιστομίζω.
To the exx. of this rare verb (Tit 111), we may add
Philostr. Ofera ii. p. 122° (ed. Kayser) ἐπεστόμιζεν αὐτόν,
and 74. p. 37074. Cf. also the use of ἐνστομίζω in the
magical papyrus P Par 5747274.
ἐπιστρέφω
is used literally = ‘‘turn” or ‘‘turn back”? in P Tebt I.
138 (late ii/B.c.) ἐπιστρέψας Kal σπασάμενος ταύτην (sc.
τὴν μάχαιραν). The word has a certain ethical significance
in P Oxy III. 486% (a.p. 131) tlod Σ]αραπίωνος μὴ ἐπι-
στραφέντος ὥστε κ[ατα]πλεῦσαι, “‘but S. has paid no
attention to the instruction to sail down” (Edd.), BGU I.
367 (ii/A.D.) ot ἀδελφοὶ “A. καὶ “QL. ὀφείλοντές μοι κατ᾽ οὐδὲν
ἐπιστρέφονται ἀποδῶναί μοι, ““1πΠ6 brothers H. and H.,
although they owe me (money), do not show the smallest
inclination to repay me,” P Fay 1288 (iii/A.D.) οὐκ ἐπέστρε-
πται ὃ ἸΤοντικὸς λαβεῖν τὴν οἰκίαν παρ᾽ ἡμῶν, ‘ Ponticus has
not shown any inclination to take the house from us”’ (Edd.).
On the misleading translation of the verb by ‘‘am con-
verted” in the AV see Field Mores, p. 8f., and especially
p- 246 ff. The absolute use of the verb in certain portions
of the LXX is discussed in Thackeray Gr. i. p. 53: see also
Anz Substdia, p. 289f. For the moral sense of ‘‘conver-
sion,” as in Ac 315, Sharp (Zfzct. p. 73) cites Epict. ii.
20, 22 ty’ of πολῖται ἡμῶν ἐπιστραφέντες τιμῶσι τὸ θεῖον.
ἐπιστροφή
occurs = ‘‘attention, regard” in a prisoner’s petition
P Petr IT. 19 (2)? (iii/B.c.) καλῶς odp ποιήσεις ἐ[πι]στροφήν
[pov π]οιησάμενος, ἐρρεῖμαι γὰρ κακῶς διακείμενος ἀπ᾽
ἐκείνου : cf. PSI IV. 3808 (B.c. 249-8), and Michel 543°
(c. B.C. 200) ὃ δῆμος ἐπι[στροφ]ῆς ἀξίαν mpdoevéw . .
ποιούμενος. In Chrest. I. 176% (probably time of Nero)
the lessee of an olive-yard complains of certain outlays that
he had been obliged to make—pmSeplay μου ἐπιστρ[ο]φὴν
ποιησαμένων αὐτῶν (sc. τῶν προεστώτων) : cf. Sy// 79078
(i/B.C.) ὑπολαμβάνομεν δὲ ἀναγκαῖ[ον] εἶναι καὶ συμφέρον
γενέσθαι τινὰ περὶ τούτων ἐπιστροφήν with reference to
the renewal of trees that had been destroyed. On the
deepened meaning which this and similar words assumed
in the language of Christianity, see Milligan Documents,
p- 58f., and cf. Hobart, p. 172 f.
2 66
,
«πισυναγω
ἐπισυνάγω.
For this verb cf. OG/S 908 (Rosetta stone—B.C. 196)
ὡς ἂν ἐκ πολλοῦ x(p)dvov συνεστηκυίας τῆς ἀλλοτριότητος
τοῖς ἐπισυναχθεῖσιν εἰς αὐτὴν (sc. Λύκων πόλιν) ἀσεβέσιν,
Syll 318* (B.c. 118) ἐπισυναχθέντων τῶν Γαλατῶν ἱππέων
ἔτι πλειόνων. It is used of ‘‘accumulated” interest in P
Grenf 11. 728 (a.p. 290-304) with reference to a loan of
2 talents—drep σοι ἀποδώσω σὺν τοῖς ἐπισυναχθεῖσι τόκοις
ἄχρι ἀποδόσεως, and so P Flor I. 4615 (ili/A.p. ad ziz.).
See also Milligan 7kess. p. 96.
ἐπισυναγωγή,
which in Bibl. Greek is confined to 2 Macc 27, 2 Thess 21,
Heb τοῦδ, has been pronounced by Cremer ‘‘unknown in
profane Greek,” but Deissmann (ZAZ, p. τοὺ ff.) cites it
from an inscr. from the island of Syme not later than
B.c. 100, 7G XII. 3 Suppl. No. 1270! τᾶς δὲ ἐπισυναγωγᾶς
τοῦ διαφόρου γινομένας πολυχρονίου, *‘ the collection, how-
ever, of the sum (to defray expenses) taking a long time.”
ἐπισυντρέχω.
We have no citation for this NT ἅπ. εἰρ. (Mk 955), but
ἐπιτρέχω is used in the curious title of a minor village official
in P Fay 1077 (A.D. 133) ὧν χάριν ἀξιῶι συντάξαι τῶι τῆς
κώμης ἐπιτρέχοντι ποήσασθαι τὴν καθήκουσαν ἀναζήτησιν,
«wherefore I entreat you to give instructions to the village
inspector to hold the due enquiry’’ (Edd.): cf. 7b. 23?
(ii/A.D.) Σαραπίων . . . δοθεὶς εἰς ἐπιδρομ(ὴν) τῆς μητρο-
πίόλεως) and see Jouguet La Vie Municipale, p. 267.
ἐπισύστασις.
This word which is found in the LXX (Numb τό, 269,
and 1 Esdr 573 A) and in the received text of Ac 241", 2 Cor
1128, may be illustrated from Sy// 32527 (i/B.c.) διὰ τὰς τῶν
κρατούντων τῆς χώρας βαρβάρων ἐπισυνστάσεις, where the
thought of ‘‘ hostile”? combination is prominent: see further
Field Notes, p. 185f. On the other hand the verb is some-
times used practically = ‘‘ appoint,” as when certain πρε-
σβύτεροι of the village of Karanis grant one of their number
a certificate stating that they had appointed him their deputy
in the collection of the beer-tax—P Lond 255} (Α.Ὁ. 136)
(=I. p. 117) ἐπισυνεστάκαμέν σοι ἀνθ᾽ ὑμῶν (1. ἡμῶν) πρα-
κτορεύιν (1 - εἰν) κίαὶ) χιρίζιν (/. χειρίζειν) τὴν δὲ ἵντηράν
κτλ. : cf. 26. 3068 (Α.}. 145) (= II. p. 118) τὸν [δ]μολογοῦντα
συνεστακέναι τὸν Σια[το]ρνίλον πρακτορεύοντα.
ἐπισφαλής.
This adj., which is peculiar to Lk in the NT (Ac 27°: cf.
Hobart, p. 201) appears ¢er in Alexandrea, e.g. p. 1418
ὄντ᾽ ἐπισφαλῆ φύσει | τὸν βίον ἁπάντων τῆι προνοίαι δεῖ,
πάτερ, τηρεῖν.
For the adv., as in Sap 44, cf. P Oxy I. 76” (A.D. 179)
νοσήσας ἐπισφαλῶς ἔχει, “has fallen ill and is in a pre-
carious conditicn ” (Edd.).
ἐπισχύω.
An interesting parallel to Lk 235 is afforded by Vett. Val.
p- 48° τῶν δὲ τοιούτων kal ὁ λόγος ἐπισχύσει πρὸς συμβου-
λίαν ἢ διδαχήν. For the compound συνεπισχύω see BGU
TV. 1189! (B.c. 1) ἀξιῶ ἐὰν φαίνηται ἐπιτάξαι to α(ὐτῴ)
τοπάρχηι συνεπισχύε[ ι]ν μοι κτλ.
247
> ,
ἐπιτελεω
ἐπισωρεύω.
Vett. Val. p. 33274 ἐκ τούτων γὰρ συνορᾶται καὶ εὐκατά-
ληπτα γίνεται τὰ πολλῷ χρόνῳ --καὶ -- καμάτῳ ἐπισωρεύ-
οντα τοῖς ἀνθρώποις τὴν παρὰ τούτων ἐνέργειαν : cf.
Ρ. 344. Epict. i. 10. 5 λοιπὸν ἕν ἐξ ἑνὸς ἐπισεσώρευκεν,
“has gone on adding to his heap ever since” (Matheson).
ἐπιταγή.
The ordinary meaning appears in a fragmentary letter P
Flor 11. 119° (A.D. 254) ὅπως... ἐπιταγὴν λάβωσιν, with
reference to an “‘ order” or ‘‘ instruction” given to certain
fishermen. The use of the word in Paul to denote a divine
command (Rom 167%, τ Tim 1%, Tit 1°) is in accord with its
technical use in dedicatory inscriptions. Thus in Sy// 7864
Isias dedicates an altar to the Mother of the gods κατ᾽
ἔπιταγήν, ‘by command” of Cybele herself conveyed in
dream or oracle, as Dittenberger remarks. He compares
other formulae like κατὰ μαντείαν, kat ὄναρ, καθ᾽ ὅραμα.
See also Sy/7 8053 (Rom.), 7G XII. 1, 785. It is at least
possible that this connotation may be present in 1 Cor 7%,
2 Cor 8°. Add the Phrygian inscr. ᾿Αγαθῇ τύχῃ Σόλων
ἱερὸς κατὰ ἐπιταγὴν Δ[ιΠὶ Δίῳ εὐχὴν καὶ éavto ζῶν, which
Sir William Ramsay (Stud. in the East. Rom. Prov. p. 275)
cites in illustration of the old Phrygian custom of conse-
crating any sacred place by a grave. ‘‘Here Solon, in
service at an Anatolian hieron, was ordered by the god to
fulfil a vow, and in the same act of dedication he made the
grave for himself.” Cf. also the stele inscr. in 7415 xxvi.
(1906), p. 28 Ovdpr(o)s . . . Πωλλίων κατ᾽ ἐπιταγὴν τοῦ
θεοῦ ἀνέθηκα εἱκετεύων.
For ἐπίταγμα, see P Oxy XII. 1469% (A.D. 298) ἐν τοῖ[ς]
καθ᾽ ἡμᾶς ἐπιτάγμασιν, ‘fin commands concerning us.”
According to the editor’s note ἐπίταγμα is used in P Grenf
I. 188 (B.C. 132) Tod ἐπιτάγματος ἱππάρχου of a “reserve”
of cavalry, but see contra Schubart in Archiv il. p. 149.
ἐπιτάσσω.
P Eleph 134 (B.C. 223) © δὲ ἐπήινει μόνον, ἐπέταξεν δ᾽
οὐθέν, P Tebt I. 59° (B.C. 99) ἐπιτάσσοντές μοι προθυμό-
τερον διὰ τὸ ἄνωθεν φοβεῖσθαι καὶ σέβεσθαι τὸ ἱερόν, P Oxy
II. 2947! (A.D. 22) (= Selections, p. 35) ὡς ἐπέταξεν 6 ἦγε-
pov, 26. 2751 (A.D. 66) (= Selections, p. 55) ποιοζ[ῦντα
πάντα τὰ ἐπιτασσόμενα avtw—of an apprentice, 26. XII.
14808 (A.D. 32) οὐκ ἠμέλησα περὶ οὗ μοι ἐπιτέταχας, “1
did not neglect your instructions ” (Edd.).
ἐπιτελέω.
For this verb in connexion with the performance of reli-
gious duties cf. P Leid G#! (B.c. 181-145) t[va] τυχὼν τῆς
παρ᾽ ὑ[μ]ῶν φιλ[αν]θρ[ωἹπίας, [ἐϊπιτελῶ τὰς τῶν θεῶν λε[ι]-
τουργίας, PTebt I. 6% (B.c. 140-39) ἐπιτ]ελεῖν τὰ νομι-
{opeva τοῖς θεοῖς ὑπὲρ ἡμῶν Kal τῶν τ[έκ]νων, 7. II. 294"!
(A.D. 146) τὰ τῇ προφητείᾳ προ[σ]ήκοντα ἐϊπι]τί ελ]ε[τ]ν,
26. 292% (A.D. 189 90) τὰς ἐπιβαλλο[ύσας ἱερουρ)γίᾳς
ἔπιτελεῖν, and from the inscrr. Przene 108?" (after B.C. 129)
τάς τε θυσίας ἐπετέλεσεν, αἰ. (cf. Rouffiac Recherches, p. 66).
The word is very common = ‘‘accomplish,” ‘‘ complete,”
any work or duty. Thus P Tor I. rviii25 (p.c. 117) μηδὲ
τὴν αὐτὴν ἐργασίαν ἐπιτελεῖν, P Par 63'° (B.c. 164) (=P
Petr III. p. 18) ἕκαστα δ᾽ ἐπιτελεσθῆι κατὰ τὸν ὑποδε-
δειγμένον ἐν τῶι πεμφθέντι σοι παρ᾽ ἡμῶν ὑπομνήματι
> ͵
ἐπιτηδειος
τρόπον, “ that everything be performed in the manner laid
down in the minute sent to you by us” (Mahaffy), 26. 2655
(B.C. 163-2) ἡμῖν μὲν ὑπέσχετο τὸ προκείμενον ἐπιτελέσειν
(for form see Mayser Gr. p. 357), ‘“‘ promised us that he
would perform what he had been directed to do.” So in
connexion with building P Grenf I. 2117 (B.c. 126) ἕως ἂν
ἐπιτελέσωσι---οἵ a dove-cote, P Ryl II. τότ (a Ὁ. 71)
ἀν[ο]Ἱικοδομοῦντος Kal ἐπιτελοῦντος [kal ἐπισκ]ευάζοντος--
of a priest’s chamber, or with agricultural operations Ζό.
166°° (A D. 26) τὰ δὲ γεωργ[ι]κὰ ἔργα πάντα ἄ[ξ]ω καὶ ἐπι-
τελέσω καθ᾽ ἕτίος, PSI I. 572° (A.D. 52) προήγμ[ ε]θα ἐγβῆναι
τῆς τοῦ κλή(ρου) γεωργ(ίας) τὸ καθῆκον ἐπιτελέσας, and
with the execution of a deed in P Oxy III. 4833: (a.p. 108)
διὸ ἐπιτελεῖτε ὡς καθήκ(ει.. In BGU IV. 1062! (A.D.
236-7) the verb is used of a payment—avra ἐπιτελέσαι
ὅσα τῇ αὐτῇ ὠνῇ ἀνήκει, and in P Giss I. 394 (B.c. 204-
181) ὃ yéylpaha σοι διὰ" τῆς συγγραφῆς], ὥστε ἐμὲ ἐπιτε-
λέσαι, ἐγὼ ἐπ[ιτελέσω ἄνευ λόγου παντὸς ὁτ]ινοσοῦν τοῦ
πρός σε, the editor notes that ὥστε ἐμὲ ἐπιτελέσαι is de-
pendent on the foregoing 8 γέγίραφά σοι. For a weakened
sense corresponding to our ‘‘do,” cf. P Oxy VIII. 1118??
(i/ii A.D.) ἐξαλλοτριώσοντα kal ἐπιτελέσοντα ὃ ἐὰν αἱρῶμαι,
‘alienate it (mortgaged property) and do with it whatever
I choose” (Ed.), P Ryl 11. 10527 (a.p. 136) ἐπιτέλ(εσον)
ὡς καθ(ήκει) ‘‘do what is proper” (Edd.). For the adj.
see Michel τοοτῖ 18. (c, B.C. 200) ἐντειλαμένου ἐπιτελῆ pe
ποιῆσαι τὰν τοῦ πατρὸς αὐτοῦ Φοίνικος ἐντολάν. In the
same inscr. the daughter’s name is seen to be ᾿Εἰπιτέλεια,
> ,
ἐπιτήδειος.
For τὰ ἐπιτήδεια, “the necessaries of life,” as in Jas 215,
cf. P Hib 1. 110! (c. B.c. 270) where payments are made
εἰς τὰ ErirHS[e]ia, and P Lond 1159% (A.D. 145-7) (= III.
p- 112) ἐπὶ παροχῆς τῶν ἑτοιμαζομένων ἐπιτηδείων with
reference to furnishing provisions and other supplies in view
of an impending official visit. See also P Ryl II. 2388
(A.D. 262) παρασχεῖν τὰ ἐπιτήδια πάντα, ‘‘to provide all
that is necessary” for certain huntsmen, P Giss I. 8518 ra
ἐπιτήδια τῇ σχολῇς (/. σχολῇ), and for the superlative
P Oxy IIT. 4728 (c. A.D. 130) ὃ υἱὸς ἐπιτηδειότατος. P Strass
I. 321° (A.D. 261) ζυγὸν δὲ ἐνάγων παρά σοι τὸν ἐπιτηδει-
ὄότερον αὐτῷ παράσχες shows the comparative where the
context demands a superlative: see Proleg. p. 78. In P
Fay 224 (i/a.p.) a husband undertakes to provide for his
divorced wife τὰ ἐπειτήδεια, in a manner befitting her rank.
The adj. is common along with εὔπορος, e.g. BGU I. 23512
(ii/A.D. 2) εὐπόρους καὶ ἐπιδηδίο[υς] (/. ἐπιτηδείους) γνώμῃ
καὶ κινδύ[ν]ων (1.--ὐνῳ), P Oxy IX. 1187" (a.d. 254) ὄ[ν]τα
εὔπορον καὶ ἐπιτήδειον, ““ being a person of means and suited
for the post ” (Ed.), of a phylarch. For the meaning ‘‘ con-
venient” cf. P Hib I. 831° (c. B.c. 258-7) οὐ yap ἐπιτήδειός
(/.—6v?) ἐστιν, P Tebt 11. 409" (A.D. 5) εἰδὼς ὅτι ἐπιτ[ή-
διό]ν [σο].. The ady. may be illustrated by P Oxy VI. 9385
(ili/iv A.D.) ἠπείχθην καὶ νῦν σοι γράψαι ὅπως αὐτῆς ὥρας
γομωσασθῆναι (/. γομωθῆναι) ἐπιτηδείως τὰς σαργάνας ποι-
ήσας ἀποστείλῃς, “1 hasten to write to you now once more
and beg you instantly to get the baskets properly laden and
send them off” (Edd.), and the subst. ἐπιτήδευμα (common in
the LXX) by Vett. Val. p. 73 τοὺς δὲ ἐκ τῶν ἐπιτηδευμάτων
καρποὺς οὐ λαμβάνουσι,
248
>
ἐπιτιμία
ἐπιτίθημι
is construed with the acc. and dat., as in Ac 2819, in
BGU IV. 12081 4 (B.c. 27) ὃ ἐπιτέθ[εισα7. τοῖς παρ᾽ αὐτοῦ
[πιττάκ]ιον, 2b. 11397 (B.C. 5) Πάρθος. . . αὐτῇ ἐπέθηκεν
TIptua (cf. Mk 38), P Ryl 11. 819 (c. a.p. 104) τὴν yap
ὅλου τοῦ πράγματος ἐξουσίαν τοῖς κατασπ]ορεῦσι ἐπεθέμην,
“for I gave the inspectors of sowing the conduct of the
whole matter”? (Edd.), and with the acc. alone in 24. 121}
(ii/A.D.) tT[as] σφραγεῖδας ds ἐπέθηκ[ε, ‘the seals which he
affixed” (Edd.). In BGU IV. τοιοῦ (mid. ii/A.pD.) we have
ὃς ἔδωκεν τὸν στρατηγὸν τοῦ νομοῦ els T[d] πέρας ἐπιθεῖναι
τῇ] λογοθεσίᾳ. For the meaning “‘ persuade,” ‘‘ enjoin,”
cf. P Oxy X. 12558 (A.D. 292) ἐπειθεμένου σου ἡμῖν, 26. 12651
(A.D. 336) ἐπέθετό μοι ἡ σὴ ἐμμέλε[ια ἐγγρά]φως δηλῶσαι,
“your grace enjoined me to state in writing” (Edd.), and
for the meaning ‘‘attack,” ‘‘assault,’’ as in Ac 181°, cf.
P Tebt I. 1514 (B.c. 114) kal τὸν τούτου υἱὸν Μάρωνα
ἐπιτεθεῖσϑαι τῶι Πολέμωνι, 20. 531° (B.c. 110) ἐπιθέμενοι
λῃστικῶι τρόπωι, and so BGU IV. ro6r! (B.c. 14): cf.
P Flor III. 3327 (ii/A.D.) ἀλλ᾽ ἐπιζητεῖ viv μετὰ καὶ ἄλλων
γυμναστικῶν φίλων πῶς ἐπιθῆταί μοι ἀπόντος σου, and see
σι. ἐπίθεσις. With the use of the verb = “‘add to” in
Rey 22!8 as opposed to adatpéw, cf. προστίθημι in Cagnat
IV. 1028479 ἐὰν δέ τις] πρὸς ταύτας Tas συνθήκας κοινῆ(ι)
βουλῆ(ι) προσϑεῖναι ἢ ἀφελεῖν βούλ[ω]νται ὃ δῆμος καὶ ἢ
βουλὴ κτλ.
ἐπιτιμάω
= ‘‘censure,” ‘‘ lay under a penalty,” as notably in Mk
(see Allen ad Mk 839), may be illustrated from P Magd 245
B.C. 218) ἀγανακτήσαντος δέ pov Kal ἐπιτιμῶντος avt[ Ht,
P Par 427 (B.C. 156) μεταπεμψάμενος οὖν αὐτὸν Kal τὸν
φυλακίτην ἐπετίμων αὐτῷ, P Oxy X. 12959 (ii/iii A.D.) ἐὰν
δὲ μέλλῃς οὕτω αὐτῷ ἐπιτιμᾶν, and Sy// 177° (B.C. 303)
Strw]s, ἐάν τινες φαίνωνται μὴ τὰ βέλτιστα νομογραφοῦντες,
ἀλλ᾽ [ἀνεπιτήδεια, αὐτοῖς] ἐπιτιμῶμεν καὶ ζημιῶμεν. In PSI
IV. 3567 (B.C. 253-2) ἐπιτετίμηται is used of χόρτος that has
been ‘‘augmented” in price. For ἐπιτιμή = “ penalty,”
“fine,” see P Petr III. 20 versoii-5 (B.c. 246) τὰς ἐπιτιμὰς
eis τὸ βασιλικ[ό]ν, and for the corresponding use of τὸ
ἐπίτιμον, see P Gen I. 201° (ii/B.c.) προσαποτισάτω ἐπίτιμον
παραχρῆμα, P Oxy II. 27528 (a.p. 66) (= Selections, p. 57)
ἐπίτειμον δραχμὰς ἑκατόν, 7). X. 128249 (A.p. 83) τό τε
βλάβος kal ἐπίτειμον, ‘the damages and a fine,” and the
large number of exx. from iii/B.c. to iv/A.D. in~ Berger
Strafklauseln, p. 5. Berger (p. 14) also recalls the rare use
of ἐπίτιμον = contraband goods,” as P Tebt I. 391° (B.c. 114)
ἐλαϊκὸν ἐπίτιμον, ‘‘contraband oil” (Edd.): cf. P Petr IL.
30 (/)? ἀπέφαινεν παῖς ὑπάρχειν ἐπίτιμον ἐν τῶι Μητροδώρου
ἐποικίωι (δραχμὰς) py, where Mahaffy translates ‘‘the slave
showed that there was an assessable value (?) in the dwelling
of Metrodorus worth 150 drachmae.”
ἐπιτιμία.
For this NT am. εἰρ. (2 Cor 25, cf Wisd 319) = ‘* punish-
ment,’’ ‘‘penalty,’’ cf. the use of ἐπιτίμιον in P Hal I. 1298
(ili/B.C.) τριπλάσια τὰ ἐ[πι]τίμια ἀποτεισάτίω, ἐὰν δίκηι]
νικηθῆι, P Oxy ΧΙ]. 1468? (c. A.D. 258) τοῖς ἐκ τῶν νόμων
ὡρισμένοις ἐπιτειμίοις, ‘the decreed penalties of the laws,”’
and see what is said of τὸ ἐπίτιμον s.v. ἐπιτιμάω sud fir.
TING aN Bae
€77l TO AUTO
The subst. in its sense of ‘‘ franchise,” ‘‘ citizenship,”
occurs ina rescript of Severus, P Oxy XII. 140519 (iii/a.b.)
ἡ δὲ ἐπιτειμία cov ἐκ τούτου οὐδὲν βλαβήσεται, ‘your
citizenship, however, will in no way be injured thereby.”
ΡῚ ‘ A 5 ,
ἔπι TO αὐτὸ.
For this phrase, as in Ac 115, 21, see s.v. ἐπί,
ἐπιτρέπω.
For the distinctive NT sense of this verb ‘ permit,”
“allow,” cf. P Magd 27(B.c. 221) δέομαι οὖν σου, βασιλεῦ,
. ++ μὴ ἐπιτρέπειν Tat Tlodpa κωλύειν ἡμᾶς οἰκοδομεῖν,
7b. 12) (B.C. 217) μὴ ἐπιτρέπειν αὐτοῖς ἐγβαλεῖν pe ἐκ τῶν
κλήρων, BGU 11. 4512° (i/ii A.D.) θεῶν ἐπιτρεπόν[τ]ων,
Ρ Ryl II. 120% (ap. 167) διὸ ἀξιῶ ἐπιτρέψαι μ[ο]ι
χρήσασθαι αὐτῷ τῷ “Eppetvw, P Lond 951 verso* (late
ili/A.D.) (=III. p. 213) τ]δ βρέφος ἐχέτω τροφόν, ἐγὼ
γὰρ οὐκ ἐπιτίρέϊπω τῇ θυγατρί μου θηλάζειν, and for
the pass., P Oxy III. 474 (A.D. 184 ἢ) δεύτερον τοῦτο
προσαγορεύω ἄνευ τοῦ ἐπιτραπῆναι μὴ ἐφάπτεσθαι τοῦ
κυριακοῦ χρήματος, “1 now make this second order that
the imperial moneys are not to be touched without leave”
(Edd.). For the use of the inf. after ἐπιτρέπω in the NT,
as in the Pontic dialect of MGr, see Proleg. p. 205. For
the verb = ‘‘entrust,’’ ‘‘commission,” ‘‘instruct,” we may
cite a letter from a farm-bailiff to his employer, P Lond
1173°* (A.D. 125) (=LIII. p. 208) ὡς ἐϊπέτρεψάς μοι κατ-
εργά[ζεσθ]αι τὴν χερσάμπελον ἐποίησα, ὕστερον ἐπ[έτρε]-
ψάς [μ]οι διὰ λόγον μήκετι κατερί γάζεσθαι, and the report
of a public physician to the strategus, P Oxy I. 51
(A.D. 173) ἐπετράπην ὑπὸ σοῦ διὰ Ἡρακλείδου ὑπηρέτου
ἐφιδεῖν σῶμα νεκρὸν ἀπηρτημένον (‘found hanged”), and
similarly 26. III. 476}0 (ii/A.p.). For the more strictly legal
usage, cf. further P Lips I. 85 (Α.Ὁ. 220) (= Chrest. 11.
210) μετὰ κυρίου. .. [rod αἰτηθέν]τοίς tm’ αὐτῆ]ς καὶ
ἐπιτραπέντί(ος) ὑπὸ Αὐρηλίου Κάστορος... ἐν[ά)ρίχου
ἐξη]γη[τοῦ, of a guardian for whom a woman had asked, and
who ‘‘had been installed ” by the exegete Aurelius Kastor.
ἐπιτροπεύω.
For this verb which is read by D αἱ in Lk 31 for the
more general ἡγεμονεύοντος to mark that Pilate was ‘‘ pro-
curator” of Judzea cf. the use of the subst. ἐπίτροπος in
Syll 404% (ii/A.D.), @/. The more general sense of “δεῖ
as trustee or guardian” is seen in BGU IV. 1113" (B.c. 14)
ἐπετρόπευσεν τοῦ Aovklov, P Oxy IV. 727) (a.p. 154)
ἐπιμελησόμενον ὧν Kal αὐτοὶ ἐπιτροπεύουσιν ἀφηλίκων
ἑαυτῶν ἀδελφιδῶν, “τὸ take charge of their brother’s chil-
dren who are minors and their wards’’ (Edd.), OG/S
141° (B.C. 146-116) ἐπιτροπεύσαντα τῶν τέκνων ἡμῶν. For
the corresponding subst. cf. P Oxy VI. 90729 (A.D. 276)
πᾶσι τοῖς τῇ ἐπιτροπείᾳ διαφέρ[ουσι, ‘in all that pertains
to the guardianship ’’ (Edd.), and more generally P Fay
20" an imperial edict by Julian (cf. Archiv ii. p. 169)
addressed—rois ἡγεμόσιν τοῖς κατ᾽ ἐπιτροπείας παρ᾽ ἐμοῦ
ἀπεσταλμένοις, “ἴῃς governors dispatched by me to posts
of rule” (Edd.).
ἐπιτροπή.
For é, as in Ac 2612, cf. P Par 454 (B.c. 153) (= Wit-
kowski?, p. 84) GX’ ὅμως τοῖς θεοῖς τὴν ἐπιτροπὴν δίδομει,
Part III.
249
> s
επιφαίνω
P Oxy IV. 743 (B.C. 2) περὶ πάντων αὐτῷ τὴν ἐπιτροπὴν
δέδωκα. It is = ‘‘the office of guardian” in P Oxy VI.
898%* (A.D. 123) αἰτοῦσά ple] ἀντὶ ταύτης ἀποχὴν τῆς
ἐπιτροπῆς, “‘ demanding from me in return a receipt for her
guardianship,’” P Ryl II. 1537° (a.p. 138-61) ods [olSa
ἐπιτηδείου]ς kal ἀξίου[ς τ]ῆς ἐπιτροπῆ[ς, ‘whom I know
to be suitable and worthy of the office of guardian,” and
= ‘‘the office of procurator” in BGU I. 168 (Α.Ὁ. 159-60)
(= Selections, p. 84) τῆς τοῦ ἰδίου λόγου ἐπιτροπῆς. In
MGr ἐπιτροπή = ‘‘ committee.”
ἐπίτροπος
is very common in connexion with the guardianship of
minors (cf. Gal 4?), e.g. P Ryl II. 1og!® (A.p. 235)
Α(ὐρήλιος) Ἕ!ρμόδ[ωρ]ος . . ἔπίτροπί(ος) τῶν ἀφηλ(ίκων)
ὥμοσα ὑπὲρ αὐτῶν, “I, Aurelius Hermodorus,
guardian of the minors, have taken the oath on their
behalf,” 26. 12115 (ii/a.p.) ἀξιῶ. . . [é]mltporov αὐτῷ
καταστα[θῆ]ναι, and a Will, 26. 153! (A.p. 138-61) οὗ
kal καθίστημι ἐπιτρόπους [Ax pt οὗ γένηϊται TH]s evvd[po]v
[ἡ]λικίας. Preisigke Fachworter, p. 93, has classified the
uses of the word in connexion with the office of ‘‘ pro-
curator”: cf. Magie, p. 162 f., and Rouffiac Recherches,
p- 46, where we are reminded of the Imperial procurator
at Priene—6 τῶν κυρίων ἐπίτροπος (/riene 230°-A.D. 196-
212). The agreement with Mt 208 λέγει ὁ κύριος. . . τῴ
ἐπιτρόπῳ αὐτοῦ is of course, as Rouffiac remarks, purely
verbal.
ἐπιτυγχάγνω.
Hort on Jas 4° states that “"ἐπιτυγχάνω does not properly
mean to ‘obtain,’ z.e. get possession, but to ‘attain,’ Ze.
either fall in with or hit the mark, and is specially used
absolutely of being successful.” Of this meaning we have a
good ex. in P Tebt 11. 31419 (ii/A.p.) τῆς δὲ τῶν φίλων
σπουδῆς τυχόντος ἐπετύχαμεν, ‘ by means of the good offices
of our friends we achieved it” (Edd.): cf. BGU I. 332°
(ii/iii A.D.) εὐχομένη ἡμᾶς ὑγιαίνοντες (΄. —Tas) ἀπολαβεῖν,
ὡς εὔχομαι ἐπιτετευχότας (cf. Heb 85 NB, Deissmann BS
p- 190). For the absolute use see also P Oxy I. 727 (A.D. 90)
ἀπογράφομαι Μάρκῳ Iloupklw ἐπιτυγχάνοντι ἀπόντι, “1
register for M.-P. who happens to be away,’’ For the
constr. with the gen., as in Heb 6%, 11%8, cf. BGU I. 1133
(A.D. 143) ἐπιτυχόντες. . . τῆς “Pwpalwy πολειτίας, 75. 11.
5225 (ii/A.D.) αὐτὴ δέομαι, γυν[ὴ] χήρα καὶ ἀθοήτητος
(Δ. ἀβοήθ--", ἐπιτίυχε]ῖν τῆς αὐτῆς φιλανθρωπίας. With
the acc., as in Rom 117, cf. P Par 2955 (B.c. 161-0) ὑμῖν δὲ
γίνοιτο πᾶν ὃ ἂν ἐπιβάλλησθ᾽ ἐπιτυγχάνειν, and with the
dat., cf. P Oxy III. 4745) (a.p. 184?) ἐπιτυγχάνων τοῖς
ἀργυρικοῖς λόγοις, where the editors translate ‘* on examin-
ing the accounts of the money revenue.” The subst. =
“success”? appears in OG/S 678? (time of Hadrian) ὑπὲρ...
τῆς τῶν ὑπὸ αὐτοῦ ἐπιταγέντων ἔργων ἐπιτυχίας : cf. the
ady. 26. 556° πρεσβεύσαντα ἐπιτυχῶς ὑπὲρ τῆς ἐλευθερίας.
MGr ἐπιτυχαίνω, “succeed,” ““διίαίη."
ἐπιφαίνω
is used of the ‘‘epiphany” of the goddess Artemis
Leukophryene in a Magnesian inscr. not before B.C. 200,
Syl 256° ἐπιφαινομένης αὐτοῖς Αρτέμι[δο]ς Λείυκοφρυηνῆς :
cf. Tit 211, 34. See also γώ 80276 (iii/B.c.) ἐπιφανέντα
33
> ,
ἐπιφανεια
[τ]ὸν θεὸν ἐφαλέσθαι ἐπὶ τὰν χῆρα καὶ ἐκτεῖναί οὗ τοὺς
δακτύ[λΊους, of a temple-vision by which a man with power-
less fingers was healed.
ἐπιφάνεια.
The NT usage of this word to denote ‘‘ manifestation,”
more particularly in connexion with the παρουσία of the
Lord (2 Thess 28, 1 Tim 64, 2 Tim 4! 8, Tit 218), is prepared
for by the occurrence of the word in late Greek to denote
any conspicuous intervention on the part of higher powers.
Thus from the inserr. we may cite OGZS 2335 (ili/B.c.)
ἀπελογίσαντο διὰ πλειόνων τήν τε τῆς θεᾶς ἐπιφάνειαν, 72.
33153 (mid. 11,8.6.} διὰ τὰς ἐξ αὐτοῦ (τοῦ Διὸς τοῦ Σαβαζίου)
ἐπιφανείας, 126. 3838 (mid. i/B.c.) μεγάλων δαιμόνων ἐπι-
φανείαις, Sy// 656% (ii/A.D.) διὰ τὰς ὑπ᾽ αὐτῆς (τῆς ᾿Αρτέ-
μιδος) γενομένας ἐναργεῖς ἐπι[φανείας. In Cos 391 the
accession of Caligula is described as an ‘‘ epiphany ”—
ἐϊνιαυτοῦ πρώτου τᾶς [Tatjov Καίσαρος. . ἐπιφανείας,
and in OG/S 7631 (ii/B.c.) it is united with δόξα--πολλὰ
τῶν πρὸς ἐπιφάνειαν Kal δόξαν ἀνηκόντων : cf. Tit Zc. and
see Epict. 111. 22. 29. For a medical use of the word in
describing symptoms, see the papyrus fragment of ii/A.D.
published by Goodspeed in A/P xxiv. p. 3271.---ὃ τὴν
érepaveraly ?
ἐπιφανής.
For this adj. = ‘‘ manifest, illustrious,’ as in Ac 27°,
cf. OG/S go (Rosetta stone—B.C. 196), where it is said of
King Ptolemy V.—émupavi ποιήσαντος τήν τε ἄνω χώραν
καὶ τὴν κάτω. The same inscr. shows the word frequently
as a title of the King when it can only be regarded as =
“ Avatar,” see Dittenberger’s note on 20. ὅ TItodepatov . . .
Θεοῦ ᾿Εἰπιφανοῦς Evyaplorov, and cf. what has already
been said s.v. ἐπιφάνεια. We may also refer to E. R.
Bevan’s discussion of this title of Antiochus IV. in /HS xx.
p. 28f. He shows that Seleucus I. was worshipped as Zeus
Olympios: Antiochus replaced Zeus on his coins, the inter-
vening kings having substituted Apollo. His title meant a
claim to be worshipped as ‘‘ Zeus incarnate.”
‘The wider sense of the word may be further illustrated
from P Oxy XII. 1425? (A.D. 318), where an official return
is headed—iratlas tov δεσποτῶν ἡμῶν. ΔΛικ[ι]ννίο[υ]
Σεβαστοῦ τὸ € kal Kplomov τοῦ ἐπιφανεστάτ[ου] Καί-
σαρος τὸ a, ‘“‘in the consulship of our lords Licinius
Augustus for the fifth time and Crispus the most illustrious
Cesar for the first time’’ (Edd.). For the adv. see a
Phrygian inscr. C. and B. i. p. 182, No. 70, Διονοισίου
ἀνδρὸς βουλευτοῦ kal πάσας ἀρχὰς kt λειτουργίας λαμπρῶς
κὲ ἐπιφανῶς ἐκτετελεκότος.
"»» 66
ἐπιφψέρω
is common = “ produce,’’ ‘‘ bring forward.’’ Thus P
Eleph 215 (B.c. 285-4) ἡ δὲ συγγραφὴ ἥδε κυρία ἔστω πάντηι
πάντως, ὅπου ἂν ἐπιφέρηται ὡς ἐκεῖ τοῦ συναλλάγματος
γεγενημένου, similarly P Grenf I. τοἱϑ (B.c. 174), P Oxy II.
257} (A.D. 94-5) καθ᾽ [ds] ἐπήνεγκεν ἀποδείξεις, ‘in accord-
ance with the proofs he produced,” P Tebt 11. 2975 (c
A.D. 123) τὴν ἐπίεἸνεχθεῖσαν ὑπὸ τοῦ Μαρσισο[ύχον κύ]-
ρωσιν, ““1Π6 certificate of appointment produced by Marsi-
suchus” (Edd.), P Ryl 11. 16314 (a.D. 139) ἐποίσω τὸ τῆς
ἐνκτήσεως ἐπίσταλμα, ‘I will submit the authorization of
250
,
ἐπ ἐχέείρεω
the land registry office’’ (Edd.), and for a new future see
P Fay 64? (ii/A.D.) ἐπενεγκοῦμέ (/.—pév) σοι τὸ δημόσιον
σύμβολον, “we will hand over to you the treasury receipt”
(Edd.), P Hamb I. 447 (A.D. 215) ἐπενεγκῶ σοι τὸ δημόσιον
σύμβολον. The verb is used of ‘recording ’’ votes in M/zchel
48729 (ii/B.C.) ψῆφοι ἐπηνέχθησαν δισχίλιαι ἑκατὸν δεκατρεῖς.
For the meaning ‘‘bring forward’’ an accusation (cf. the
simplex in Ac 2518), see P Oxy III. 4725 (¢. A.D. 130)
διὰ τί δ᾽ ἐπήνενκεν TO ἔνκλημα ταύτῃ δῆλον, ‘why he
brought the accusation is now clear” (Edd.), and for the
meaning ‘‘inflict,”” as in Rom 35, see P Tebt II. 331°
(c. A.D. 131) ἐϊπήνεγκά[ν pole πληγὰς εἰς πᾶν μέλ[ο]ς το[ῦ
σ]ώματος : cf. the subst. in P Oxy II. 283!8(A.p. 45) πληγῶν
émupopas. The adj. = ‘‘appropriate,’’ ‘‘ relative,’ is found
in 2d. 266! (A.D. 96) ἣἧ]ς τὴν ἐπίφορον (sc. ὁμολογίαν)
αὐτόθεν ἀναδεδωκέναι αὐτῷ [κεχιασμένην εὶς ἀκύρωσιν,
“this bond she has thereupon returned to him cancelled ”’
(Edd.), and similarly 26. X. 1282%% (a.p. 83).
ἐπιφωνέω
is followed by direct discourse, as in Lk 23?!, in P Ryl II.
77°3 (A.D. 192) Tov πίαρ]εστώτων ἀπὸ τῆς πόλεως ἐπι-
φωνη[σ]άντων: στεφέσθω ᾿Αχιλλεὺς κοσμητείαν, “the
citizens standing by cried out, ‘Let Achilles be crowned as
cosmetes’’’ (Edd.): so OG/S 5955 (ii/A.D.) ἐπεφώνησαν᾽
καλῶς εἶπεν Φιλοκλῆς, αἰ
ἐπιφώσκω.
A horoscope P Lond 1308 (=I. p. 134) is dated—érovs
τρίτου θεοῦ Titov Φαρμουθὶ τῇ ἐπιφωσκούσῃ, z.c. April
Ist, A.D. 81, though the use of the title θεός = ““ dvus,”
shows, as the editor points out, that the document itself was
not drawn up until after the Emperor’s death; cf. also the
late P Grenf II. 112!5 (a Festal Epistle by the Patriarch of
Alexandria with reference to the date of Easter—a.D. 577 Ὁ)
Tr ἑξῆς ἐπιφωσκούσῃ κυριακῇ. We cannot discuss here the
crux of Mt 28! (see Allen’s note in 7CC ad 4), but two
instances of the verb may be cited from the Gosp. of Peter
—2 ἐπεὶ καὶ σάββατον ἐπιφώσκει (cf. Lk 23°4), 9 τῇ δὲ
νυκτὶ ἡ ἐπέφωσκεν ἣ κυριακή. On the meaning see Notes
by €. H. Turner in /ZS xiv. p: 188 ff, and! by ἘΣ: (δ:
Burkitt in 74. p. 538 ff. The latter claims the verb as
apparently ‘fa real example of that ‘Jewish Greek’ which
the discoveries of Egyptian papyri have reduced to such
restricted compass,” but see the first citation s#fva, in
which no direct trace of Semitic influence can be predicated.
ἐπιχειρέω.
For this verb, which in the NT is confined to the Lukan
writings (Lk 14, Ac 92°, 1913), it is sufficient to cite P Par
634" (B.c. 164) (=P Petr III. p. 28) εἰ συναναγκάζειν
ἐπιχειροίη προσδέχεσθαι, “‘if one were to endeavour to
compel them to accept (the work) ” (Mahaffy), 26. 6118 (B.c.
156) μ]άλιστα δὲ τῶν συκοφαντεῖν ἐπιχειρούντων [τελωνῶν,
P Tebt I. 638 (B.c. 140-39) ἄλλουϑ δὲ ἐπιχειρεῖν ἐπί ἱπλ]έκειν
ἑα[υ]τοὺς ταῖς προσόδοις, ‘‘and others try to mix themselves
up with the revenues’ (Edd.), P Ryl II. 14418 (a.p. 38) ὃς
δὲ ἐκ τοῦ ἐναντίου ἄλογον ἀηδίαν μοι ἐπιχειρήσας παρεχρή-
σατό μοι πολλὰ καὶ ἄσχημα, ‘whereupon he opposing
me made a brutal and odious attack upon me and subjected
> ,
εἐπίχεω
me to much shameful mishandling ” (Edd.), P Oxy I. 38°
(A.D. 49-50) (= Selections, p. 53) τοῦ Σύρ[ου] ἐπικεχειρη-
κότος ἀποσπάσαι εἰς δουλαγωγία[ν] τὸν ἀφήλικά pov υἱὸν
᾿Απίωνα, ““ 5. having endeavoured to carry off into slavery
my young son A.,” P Oxy III. 4925 (A.D. 130) ἐκτείσι ὁ
ἐπιχειρ[ῶ]ν πρὸς ἀθέτησίν τι τούτων ἄγειν ἐπιτείμου Spa-
[xpas] χειλίας, ‘ the person attempting to set aside aught of
them (viz. certain dispositions) shall forfeit a fine of 1000
drachmae ” (Edd.), and 26. VIII. 1119!8 (a.p. 254) τῆς
παρανομίας παρὰ τῶν πλημ[μελ]εῖν ἐπιχειρούντων εἴς τε τὰς
θείας νομοθεσίας, ‘‘the lawlessness of those who attempt to
offend against the Imperial legislation ’’ (Ed.). These ex-
amples show that any idea of failure, though often suggested
by the context, does not lie in the verb itself. For the
construction with the inf. see Pro/eg. p. 205.
II. 372%: (ii/A.p.) the verb is followed by the dat.—ém}
τοίνυν ἐπιχειρεῖς Tots ἀδυνάτοις, οὔτε οὗτος οὔτε of ἄλλοι
υἱοί σου ᾿Α[λε]ξανδρέων πολεῖταί εἰ[σι]ν.
ἐπιχέω.
P Leid W {jo (ii/iii A.D.) καὶ μηκέτι ἐπιχέῃς (the vessel
being already full) ; cf. the late form in zd. +5 kal κεμείσας
(1. γεμίσας) τοὺς λύχνους μηκέτι ἐπίχυννε (/. ἐπίχυε). We
may cite from the inscrr. 77έελε 1001 *V-8 (c. B.C. 200) καὶ
ποιεῖσθαι Tay τὰν (om.) συναγωγὰν ἀπὸ τοῦ πράτου ἀλείμ.-
ματος καὶ ἐπιχεῖσθαι πάντας ἀπὸ δείπνου. For the subst.
= “fa surplus” see P Ryl II. 97° (A.D. 139) καὶ ἐπιχύματος
ἑκάστῳ μετρητῇ κοτυλῶν δύο, ‘and an extra amount of 2
cotylae for each metretes ” (Edd.).
ἐπιχορηγέω.
Though the simple χορηγέω is more common, the com-
pound verb is also well attested in the papyri: see e.g. P
Oxy II. 2825 (A.D. 30-5) where a man in lodging a com-
plaint against his wife states—é]yd μὲν οὖν ἐπεχορήγησα
αὐτῇ τὰ ἑξῆς Kal ὑπὲρ δύναμιν, ““1 for my part provided for
my wife in a manner that exceeded my resources ” (Edd.).
The passage may perhaps be taken as illustrating the
“generous” connotation underlying the corresponding
subst., as in Phil 11 (see Kennedy ad /. in 5:7). Ex-
amples of the verb from marriage-contracts are BGU I. 183°
(A.D. 85) ἐπιχωρη[γοῦντος “Qpov δέοντα] πάντα, P Oxy VI.
905} (A.D. 170) (= Selections, p. 86) καὶ ὃ γαμῶν ἐπι]χορη-
γείτω τῇ γαμουμένῃ τὰ δέοντα κατὰ δύναμιν [τοῦ βίου, CPR
I, 2712 (A.D. 190) τοῦ ᾿Ισιδώρου [ἐ]πιχορηγοῦϊντος] αὐτῇ τὰ
ϑέοντα, αἰ.
ἐπιχορηγία.
Syll 3785 (A.D. 79-81) τῆς ἐπιχορηγίας γενομένης ἐκ τῶν
[ἱερῶ]ν προσόδων.
ἐπιχρίω.
A very striking parallel to the healing of the blind man in
Jn 95 is afforded by an inscription probably from the temple
of Asclepios at Rome after a.p. 138: Syl? 80715 Οὐαλ-
ἐρίῳ "Arpw στρατιώτῃ τυφλῷ ἐχρημάτισεν ὁ θεὸς ἐλθεῖν καὶ
λαβεῖν αἷμα ἐξ ἀλεκτρυῶνος λευκοῦ μετὰ μέλιτος καὶ κολ-
λυρίου συντρῖψαι καὶ ἐπὶ τρεῖς ἡμέρας ἐπιχρεῖσαι ἐπὶ τοὺς
ὀφθαλμούς" καὶ ἀνέβλεψεν καὶ ἐλήλυθεν καὶ ηὐχαρίστησεν
δημοσίᾳ τῷ θεῷ, ‘‘ Valerius Aper, a blind soldier, was
251
In Chrest.
> ,
€TOTTNS
warned of the god to come and take the blood of a white
cock along with honey, and to mix together an eye-salve,
and for three days to anoint the eyes with it. And he re-
ceived his sight, and came, and gave thanks publicly to the
god.” (For the tenses here note an exact parallel in Jas 174,
and cf. Proleg. p. 1441.) See also P Leid X Vi. 36 (iti/iv
A.D.) ὅμοιον yap εἶδος ἔχει τὸ ἐπιχρισθὲν ἢ γραφέν, which
the editor explains ‘‘aes totum illinitum, aut literae, figur-
aeve in eo scalptae eamdem auri speciem offerunt.”
ἐποικοδομέω.
In connexion with the sale of a piece of land, power is given
to the purchaser kal ἐμβατεύειν [καὶ ἐποι]κοδομεῖν καὶ
ἐγμισθοῦν [καὶ] ἑτέροις παραχωρεῖν (BGU IV. 11304—.c.
5): cf. P Giss I. 67 (ii/A.D.) οὐ[κ] ἐπῳκοδομήσαμεν ταῖς
κέλλαις, “wir haben nicht an den Magazinen (Kellern)
weiter gebaut” (Ed.), and Epict. ii. 15. 8 ἐποικοδομεῖν αὐτῷ
τὴν εὐτονίαν, τὴν ἀσφάλειαν, ‘ build on it (a sound founda-
tion) your firmness and unshaken resolve”’ (Matheson).
For the constr. with ἐπί, as in 1 Cor 315, see OG/S 48317
(ii/B.c.) μὴ ἐξουσία δὲ ἔστω ἐπὶ τοὺς κοινοὺς τοίχους μήτε
ἐποικοδομεῖν μήτε διορύσσειν μήτε ἄλλο καταβλάπτειν
μηθέν : cf Syd 5319% (iii/B.c.) ἐποικοδομήσει τειχίον ὑπὲρ
γῆς, and for the subst. 74. 543* τῆς ἐποικοδομίας τῶν
προκειμένων χωμάτων.
ἐπονομάζω.
This NT ἅπ. εἰρ. is found in the Median parchment P
Sa‘fd Khan 14-1! (p.c. 88) (=/HS xxxv. p. 28) τειμὴν
ἀμπέλου τῆς οὔσης ἐν κώμῃ Κωπάνει τὴν ἐπονομαζομένην
Δαδβακανράς, and so Bl.
ἐποπτεύω
occurs in an inser. of Imperial times erected in memory of
their daughter by a man and his wife, who describe them-
selves as Καίσαρος δοῦλ(οι), Cagnat IV. 235°5—
7] γὰρ ἐμοὺς αἰῶνας ἐποπτεύουσα χελιδὼν
τὸ τρίτον ἡ ξείνη μύρατ᾽ ἀποιχομένην.
In the astrological PSI III. 157% (iii/A.p. ?) the verb is
used of the sun.
ἐπόπτης.
With the application of ἐπόπτης to God in the Greek
Bible (e.g. Esth 51, 2 Macc 73°) may be compared the
corresponding use in the inscrr. Thus an inscr. from
Cyzicus describes Pompey the Great as ἐπόπτης γῆς TE kal
θαλάσσης (/HS xxvii. p. 64), and in Pergamene inscrr. the
Emperor Augustus is similarly described, e.g. Cagnat IV.
3092 (B.C. 29) θ]εοῦ υἱὸν θεὸν Σεβαστόϊν, πάσης] γῆϊς κ]αὶ
θ[αἸλάσσης [ἐπόπτην : cf. OG/S 6663" (time of Nero)
τὸν Ἥλιον “Ἄρμαχιν ἐπόπτην kal σωτῆρα with reference
to an Egyptian Sun-god, δ γεύςοξο 1323 (ii/A-D.) Θεῷ ὑψίστῳ
καὶ πάντων ἐπόπτῃ καὶ Ἡλίῳ καὶ Νεμέσεσι, and the magic
P Lond 121351, 572 (11|Α.}.} (=I. pp. 95, 102). In P Oxy
VI. 991 (A.D. 341) a petition (?) is addressed to a police
official as ἐπόπτῃ ἰρήνης: cf. 2. XII. 1559° (A.D. 341).
With the usage in 2 Pet 115 we may compare more par-
ticularly Afichel 11411 (ii/B.C.) ἱεροποιοὶ καὶ μυστηρίων
ἐπόπται, Sy// 6574 Ῥοδίων ἱεροποιοὶ μύσται καὶ [ἐϊπόπται
εὐσεβεῖς, and 16. 658° ἐφόπται εὐσεβεῖς, all with reference
vw
επος
to those initiated into the mysteries and hence ‘‘ eye-wit-
nesses.” In the last passage the editor explains the aspirated
form as due to the influence of épopdw.
ἔπος.
The phrase ὡς ἔπος ἐστὶν εἰπεῖν occurs in P Oxy I. 6
(a dispute concerning property—a.D. 338) qualifying a pre-
ceding πάντα : it is a literary reminiscence as in Heb 7%,
the only place where ἔπος occurs in the NT. In the early
Syll 178 (v/B.c.) we have οὐδ᾽ ἔπει οὐδὲ ἔργοι, cf. 557, and
in OGZS 51°? (iii/B.c.) ἐπῶν ποιηταί are contrasted with
τραγῳδιῶν π. and κωμωιδιῶν π΄.» cf. Sir 44°: see also Sy//
6937! (iii/B.c.), 722° (ii/B.c.). As distinguished from λόγος,
speech in progress, (F)émos, vox, Sanskrit vac, etc., describes
a single utterance: see Pro/eg. p. 111.
woe
ἐπουράνιος.
That this classical word (Ilomer, Plato) had survived in
Hellenistic Greek outside the NT is shown by its occurrence
in the Jewish text of the great Paris magical papyrus, P Par
5749 (ili/A.D.) (= Deissmann 24 Z, p. 252) καὶ σὺ λάλησον
ὁποῖον ἐὰν ἧς ἐπεουράνιον ἢ ἀέριον εἴτε ἐπίγειον εἴτε ὑπόγειον
ἢ καταχθόνιον --α passage which at once recalls the Pauline
usage (Phil 2!°, Eph 2%, a/.), but is not a quotation from
the Apostle. ‘‘The papyrus and St. Paul are both using
familiar Jewish categories”’ (Deissmann wf s. p. 257 n.}).
See also Kazbel 261°! (ii/A.D.)—
κεῖται μὲν γαίῃ φθίμενον δέμας, ἡ δὲ δοθεῖσα
ψυχή μοι ναίει δώματ᾽ ἐπουράνια.
ἑπτά.
As we have no fresh light from our sources, it lies out-
side our sphere to discuss the uses of this number in the
NT, but reference may be made to the notes by Allen on
Mk 16%, and by Moffatt (in ΞΟ 7) on Rev 51. Note also
Ac 1219 Ὁ κατέβησαν τοὺς { βαθμούς and Ey. Petr. 8
ἐπέχρισαν ἑπτὰ σφραγῖδας. MGr ἑφτά shows the aspirate
in compensation for the loss (in pronunciation) of the rough
breathing.
ἑπτάκις.
See s.v. ἑβδομηκοντάκις, and with reference to W. C.
Allen’s contention that in Mt 182? we are to understand 70 x
7, add (from Pro/eg. p. 107) a further parallel for cardinal in
place of adverb from BGU IV. 1074 (p. 119—Ilate iii/A.D.)
τρισπυθιονείκης, but δεκαολυμπιονείκης, etc.
Εραστος.
For this common name it is sufficient to refer to Sy// 388
(A.D. 129) where we hear of an ἤξιραστος, a shipowner of
Ephesus.
ἐραυνάω, ἐρευνάω.
The spelling ἐρευνάω is found fey in the fragmentary
P Petr IIf. 65(4)* 2° 44 (Ptol.), apparently part of a pro-
fessional searcher’s report, but ἐραυνάω, which is adopted
throughout by WH, is certain from i/A.D. onwards, e.g.
P Oxy IT. 2945 (a.p. 22) (= Selections, p. 35) 6 o[tkos
a3, Okc 1 Σεκόνδας ἠραύνηται κ[αὶ. ... .] ὁ ἐμ[ὸς] οἶκος
ἠραύνητίαι: see Proleg, p. 46, where the spelling of the
subst. is also discussed. As illustrating the two forms it is
252
3.
ἐργασία
enough to cite here P Tebt I. 3819 (B.c. 113) ἔρ]ευναν δὲ
τούτου σὺν αὐτοῖς ποιησάμενος, P Oxy I. 671% (A.D. 338)
ἐπὶ δυσὶ κεφαλαίοις τὴν ἔραυναν ποιούμενον, ““ making the
inquiry concerning two points.” MGr ἔρευνα. In P Fay
104 (late iii/A.p.) reference is made 26, to épavyynrtat,
“*searchers,” apparently Customs officials (see the editors’
note ad 4),
ἐργάζομαι.
P Petr II. 4(8)8 (B.c. 255-4) οὐδενὶ τρόπωι ἐργάζονται,
P Tebt IE, 3844 (contract of apprenticeship—a.D. 10)
παρε[ξόμεθά σοι τὸν] ἀδελφὸν. . .. ἐργαζόμενον κατὰ
τὴν] γερδίιακὴν τέχνην, “we will produce our brother to
work at the weaver’s trade” (Edd.), P Ryl II. 233? (ii/a.p.)
ἡ ἔξοδος τῶν ἐργαζομένων πάντων, ‘the exit for all the
| work-folk” (Edd.), P Lond 117779 (A.D. 113) (=TIII. p.
183) τῶν διὰ νυκτὸς ἐργασαμένων, P Meyer 207" (ist half
iii/A.D.) ἐργαζέσθω Λουκιᾶς καὶ ζώτω ἐκ Tod μισθάρον
(4—(ov) αὐτῆς (cf. 2 Th 315. Ἐἴργασται, ‘“‘ work has been
done,” is very common in certificates granted for work done
on embankments, as P Ryl II. 210% (A.D. 131) εἴργίασται)
ὑπὲρ χωματικῶν ἔργων, so 70. 211°, 212° (both ii/A.p.), and
P Fay 79° (A.D. 197). With the use of the verb = “‘per-
form” sacred rites, as in 1 Cor 93%, cf. the related ὀργιάζω
= ‘‘celebrate mysteries” : see Boisacq Dzct. Etym. p. 272.
For the fut. ἐργῶμαι, which is found in the LXX, but not in
the NT, cf. Sy? 540!° (Eleusis—B.c. 175-171) ἐργᾶται δὲ
συνεχῶς μετὰ TO THY δόσιν λαβεῖν. The compound amepy-
G{opat occurs in P Lille I. 167 (iii/B.c.) ἐπειδὴ καὶ ἀπερ-
γάΐζονται ot λαοὶ τὸ κέρμα τοῦτο εἰς ἄριστον, ““ puisque
précisément les indigenes acquittent (?) au mieux cette petite
ἴαχε (Ed.), and P Oxy XII. 1409! (A.D. 278) ταῦτα
ἀπεργάζεσθαι ἤδη μετὰ πάσης προθυμίας, “to build these
up now with all zeal’’; and the compound συνεργάζομαι in
BGU II. 530% (i/a.p.) ὃ κοινωνὸς ἡμῶν οὐ συνηργάσατο.
On the augment see Moulton CR xv. p. 35f., and on the
constative ἐργάσασθαι in Mt 2515, 3 [πη 5, and Heb 11°,
see Proleg. p. 116.
ἐργασία.
P Tebt II. 286% (A.p. 121-138) τὰ σώματα καὶ τὰς
ἐργασίας ἀπολήμψεται ᾿Απολλ[ω]νίδης rapa tod’ Αντωνίνονυ
τοῦ κληρονόμου, “ Apollonides shall receive back the slaves
and their labour from Antoninus, the heir” (Edd.), P Fay 211%
(A.D. 134) elt? ἐν γένεσιν εἴτ᾽ ἐν ἀργυρίῳ εἴτ᾽ ἐν σωματικαῖς
ἐργασίαις, ‘‘whether in kind or in money or in bodily
labour” (Edd.), P Oxy XII. 15818 (ii/A.p.) Σαραπίωνα μὴ
ἀφῇς ἀργεῖν καὶ ῥέμβεσθαι, ἀλλὰ εἰς ἐργασίαν αὐτὸν βάλε.
For the word = “business,” ‘‘trade,” see P Lond οοῦδ
(A.D. 128) (=IIT. p. 108) βουλόμεθα ἐπιχωρηθῆναι πίαρ᾽]
ὑμῶν τὴν χρυσοχ[οϊἹκὴν ἐργασίαν, “we wish that a grant
should be made by you of your gold-smith’s business,”
P Fay 937 (A.D. 161) βούλομαι μισθώσασθαι παρὰ σοῦ τὴν
μυροπῳλαϊκὴν καὶ ἀροματικὴν ἐργασίαν, “1 wish to lease
from you your business of perfume-selling and unguent-
making” (Edd.), P Tebt 11. 287% (A.p. 161-9) οἱ μὲν
εἰ[σὶ] yvadets oft δὲ] βαφεῖς τῆν ἐργασίαν, ‘some are
fullers and others dyers by trade” (Ε44.). MGr ἐργασία,
“activity.” How thoroughly the Latinism of Lk 12°8 had
become acclimatized is shown by its occurrence in the
colloquial P Oxy IV. 7421! (B.c. 2) ἐάν τι δύνῃ σὺ é[.. . .]val
ἔργάτης
μοι δὸς ἐργασίαϊν ... .. “if you can... give your attention
to it” (Edd.). For the word = “‘guild” of workmen, see
Alterthiimer von Hierapolis iv. p. 87, No. 42° ἡ σεμνοτάτη
ἐργασία τῶν πορφυροβάφων, p. 92, No. 50 τοῦτο τὸ ἡρῷον
στεφανοῖ ἡ ἐργασία τῶν βαφέων, cited by Dittenberger ad
Syil 8731 where we have the σοπιροιπα---ἧ συνεργασία τῶν
ἀργυροκόπων kal χρυσοχόων.
For ἐργαστήριον, see P Oxy XII. 1455 (A.D. 275) ἐν ᾧ
ἔχω ἐργαστηρίῳ, “in the factory which I possess.”
ἐργάτης.
P Fay 331 (A.D. 125-6) contains payments to ἐργ(άται)
at the rate of 9 obols per man: cf. P Oxy X. 1263 (a.D.
128-9) βούλομαι. .. χρήσασθαι τῇ τῶν ἐργατῶν] ποτ-
αμοῦ τέχ[νῃ, “1 wish to practise the trade of ἃ river-
worker” (Edd.), P Ryl 11. 98(a)!® (A.D. 154-5) ἕξω δὲ σὺν
ἐμαυτῷ ἐργάτας δύο, Chrest. I. 96%-17 (accounts of the
Temple of Jupiter Capitolinus—a.D. 215) ἐργάταις κίωμ-
d]oact τὸ ξόανον τοῦ θεοῦ πρὸς [ἀἸπάντη[σιν τοῦ] ἡγεμόνος,
P Flor I. 35 (a.p. 301) ἐργάτας. .. ὄντ[α]ς εὐθέτους καὶ
ἐπιτηδείους. One of the columns of P Lond 1170 verso
(A.D. 258-9) (=III. p. 193 ff.), an account of receipts and
expenditure by a steward at Theadelphia, is headed—
4° λόγος ἐργατῶν ἀργησάντων. An interesting inscr. dedi-
cated to Αἰών as a deity, Sy// 757 (i/A.p.), ends by describ-
ing Αἰών as θείας φύσεως ἐργάτης αἰωνίου πάντα, where the
editor thinks that the difficult acc. πάντα is best explained
by the accidental omission of a preceding κατά. For the
subst. ἐργατεία, used in a concrete sense, see BGU IV.
11599 (time of Augustus) πᾷσαν] ἐργατήαν παρεσσκευακώς
(2. παρεσκενακώς), and P Oxy XII. 14508 (A.D. 249-50),
and for épyatetw, as in Tobit 5°, cf. P Par 631° (B.c. 165)
(=P Petr III. p. 26) ot διὰ τὴν τῶν δεόντων σπάνιν ἐργα-
τεύοντες πορίζονται τὰ πρὸς τὸ ζῆν, ‘who, through lack
of necessaries, supply themselves with the means of life by
hard labour” (Mahaffy). The adj. is seen in P Fay r11®
(A.D. 95-6) ἔχων ἐν τῇ [κ]όμῃ ἐργατικὰ κτήνη δέκα : PSI 1.
385 (A.D. 101) ὁμολογῶ πεπρακέναι σοι ὃν ἔχω ἐργατικὸν
ὄνον recalls the μύλος ὀνικός of Mk 94%. ᾿Εἰργάτης is a
unique formation for* épyétys through the influence of épya-
Copa, cf. Boeot. ξεργοτίων (Boisacq Dect. Etym. p. 272
n.1). It persists in MGr.
ἔργον.
A few miscellaneous exx. of this common word (MGr
ἔργο) will suffice : P Petr II. 11 (1) (mid. iii/B.c.) εἰ δυνατόν
ἐστιν καὶ μηθέν σε τῶν ἔργων κωλύει, πειράθητι ἐλθεῖν els τὰ
᾿Αρσινόεια, P Par 667: (i/B.c.) ὧν τὰ ἔργα ἀναβάλουσιν (1
--λλ--}, ‘‘whose work is postponed,” P Oxy XII. 1457}
(B.C. 4-3) O[vous] θηλήας δύο. . ἐργαζομένας pov τὰ ἴδια
ἔργα, P Ryl II. 154° (a.p. 66) τὰ kat’ ἔϊτο]ς γεωργικὰ ἔργα
πάντα, and P Tebt 11. 423% (early iii/A.D.) ἄλλοτέ σοι
ἔγραψα ὑπομιμνήσκων περὶ τῶν ἔργων. In P Giss I. 201°
(ii/A.D.) the word is almost = ‘‘ sample ”—épyé[fo]par τὰ
ἔρια! . . . ἃ] ἔγραψας... ὁποῖ]ον δέ σοι χρῶ[μ]α ἀρέσκει,
[δήλω]σον δι᾽ ἐπι[σ]τολῆς ἢ μεικρὸν ἔρ[γο]ν (or ἔρ[ιο Jv, see
5.U. ἀρέσκω) αὐτοῦ πίέμψο]ν.
ἐρεθίζω.
The subst. is used physically in Sy// 89112 (ii/a.D.) τοῦ-
τόν τε θεὸς πατάξαι ἀπορίᾳ Kal πυρετῷ καὶ ῥίγει Kal ἐρεθισμῷ
253
ἔρημος
καὶ ἀνεμοφθορίᾳ κτλ. --α passage borrowed apparently from
Deut 2822, The verb is cognate with ὄρνυμι and orior : cf.
the Epic ὀροθύνω (Boisacq Dict. Etym. p. 273f.). It is
used (ἐγ: malam partem) in Epict. Enchir. 20.
ἐρείδω
is found in a petition of village-representatives against
carrying out certain repairs on an embankment — P Oxy XII.
14698 (A.D. 298) οὐ ταῦτα μὲν οὖν μόνα ἤριστο τῇ κ]ώμῃ
ἡμῶν, ‘nor was this all that was imposed upon our village”
(Edd.). The compound ἀπερείδω, as in LXX Dan 1°, occurs
in P Tor I. 1-19 (B.c. 117-6) of ‘‘ depositing ” dead bodies
in a house—GAAa καὶ νεκροὺς ἀπηρεισμένοι τυγχάνουσιν
ἐνταῦθα, cf. 16. 11.183. Hunt restores the subst. in P Hawara
17! (i/a.D.) (= Archiv ν. p. 380) ἐνέδωκαν . . . ἐρ]είσμ-
arta, and cites Polyb. ν. 100. 5 τῶν δ᾽ ἐρεισμάτων οὐ Suvap-
ένων ὑποφέρειν τὸ βάρος ἀλλ᾽ ἐνδόντων : cf. Sy// 58817?
(ε. B.C. 180) ἐρείσματα σιδηρᾶ, and Vett. Val. pp. 333°°,
334°. See also Anz Suéstdia, p. 271, and for the medical
usage Hobart p. 280 f.
ἐρεύγομαι.
A new literary reference for this word, corresponding to
the usage in Mt 13% (cf. LXX Ps 18 (19)°), may be cited
from P Oxy VII. ror, fol. 1 verso 7, a fragment of
Callimachus—
ὥναο Kap’ (1. κάρθ᾽) ἕνεκ᾽ οὔ τι θεῆς Wes ἱερὰ φρικτῆς,
ἐξενέπειν καὶ τῶν ἤρυγες ἱστορίην.
“Ὁ Lucky indeed for thee that thou hast never seen the mys-
teries of the dread goddess, or thou hadst e’en begun to blurt
out the tale of them” (Ed.). In his note Hunt says ‘‘éev-
έπειν ἤρυγες is perhaps a just possible expression for ‘ began
to tell.’”
Eonmia.
BGU III. 888! (a.p. 160) ἐν éxreAl . . ] . μένῃ τάξει
αἰρημίᾳ (1. ép—), P Thead 16! (after a.p. 307) περὶ τῆς
ἐρη[μῆας τῆς κώμης, and the schoolboy’s exercise contain-
ing the tale of a parricide who, to escape justice, fled into
the desert, P Grenf IT. 844 (v/vi a.D.) vids τὸν εἴδιον πατ-
épay φωνεύσας καὶ τοὺς νομοὺς φοβηθεὶς ἔφυγεν εἰς ἐρημίαν.
The word is MGr.
ἔρημος.
P Lille I. 263 (iii/B.c.) ἡ κώμη ἔρημος διὰ τὸ πλείω
χρόνον μὴ βεβρέχθαι, “the village deserted because for long
there has been no inundation,” P Tebt II. 3084 (A.D. 174)
ἐρήμου αἰγιαλοῦ, ““ desert shore,” OG/S 5807 (A.D. 367-75)
τὸν τόπον. . . πρότερον ἀγνοούμενον καὶ ἔρημον. For the
legal use of the adj. to denote judgment going ‘‘ by default”
owing to the non-appearance of the accused party, cf. P Hib
I. 328 (B.c. 246) Νεοπτολέμου Μακεδόνος ἰδιώτου τ[ῶν]
᾿Αντιόχου πρὸς καταδίκην ἔρημον ὕβρεως πρὸς (δραχμάς)
σ, ‘‘(property of) Neoptolemus, Macedonian, a private in
Antiochus’ troop, who had been condemned by default for
violence to a fine of 200 drachmae” (Edd.): cf. Crest. II.
i. p-18n.3 On the accent of ἔρημος see Brugmann-Thumb
Gr. p. 185. The adj. survives in MGr = ‘“‘lonely,” ‘* for-
saken”: cf. also the Klepht ballad, Abbott Songs, p. 1813,
where τἄρημα τ᾽ ἄρματα τἄρημα τὰ τσαπράζια = ‘‘ the
ἐρημόω
wretched arms, the wretched knee-plates.”
(by stress of accent) is also found.
The form ἔρμος
ἐρημόω.
For the use of this verb in Rev 1819, Boll (Ofendarung, p.
133) cites from Hellenistic astrology Catal. VII. 170, 16 and
21, ναοὶ (μεγάλοι) ἐρημωθήσονται, 171, 14 ναὸς μέγας
ἐρημωθήσεται. See also OGIS 519% (c. A.D. 245) συνέβη
ες τὰ χωρία ἐρημοῦσθαι. The noun (as in Mt 245)
survives in the MGr ἐρήμωσι, ““ isolation.”
a3
ἐρίξζω.
P Leid Wv-%6 (ii/iii A.D.) ἤρισεν αὐτῷ 6 πρότερος λέγων,
ἐγὼ τούτου ἰσχυρότερός εἰμι. BGU IV. 1043° (ili/A.D. )
ὥστε ἔτι μοι ἐρίζις.
ἐριθεία (---ἰα).
For the spelling see WH Wotes?, p. 160. The original
meaning of the verb ἐριθεύομαι, ‘‘ work for hire,” asin LXX
Tob 21, may be illustrated from ἔριθος in P Hib I. 12154
(B.C. 251-0) ἐρίθοις ἐρίων, ‘‘ wool-weavers,” and from the
compound συνέριθος, ‘‘fellow-worker,” in a Magdola
papyrus of B.c. 216 re-edited by Reinach in 2764. Nicole, p.
451 ff.—* τῆι συνερίθωι pov προσνοήσας, ‘‘s’étant concerte
avec ma compagne d’atelier,” while the derived sense of
intriguing for office appears in ἀνερίθευτος, ‘unmoved by
party spirit,” in Sy// 177% (B.c. 303) if the restoration is
correct—(a)[moSetEar δὲ ἑκατέρους] νομογράφους τρεῖς μὴ
νεωτέρους ἐτῶν τεσσεράκοντα [ὄντας ἀνεριθεύτ]ους. The
meaning of ‘‘ selfish” rather than ‘* factious” ambition per-
haps suits best all the NT occurrences of ἐριθεία : cf.
Kennedy’s note ad Phil 118 in EG7.
ἔριον.
PSI IV. 36848 (8.6. 250-49) τὰ ἔρια. . ἄστατα, ‘* wool
not weighed,” P Par 598 (B.c. 160) (= Witkowski’, p. 76)
ἐρείου (ἥμυσυ) (δραχμῶν) o, P Ἀν] 11. 138% (A.D. 34) ἐρίων
σταθμία ie, ‘fifteen measures of wool,” similarly 24. 146}
(A.D. 39), P Oxy VI. 929% (ii/iii A.D.) λέντιον τριβακόν,
kal pia, ‘a worn towel, and some wool” (Edd.). In P
Lond 402 verso! (an inventory—ii/B.c.) (ΞΞ 11. p. 11) ἐριᾶ
(for ἐρεᾶ) ἐντυλή is apparently = ‘‘a woollen wrapper or
rug.” For the diminutive ἐρίδιον see P Meyer 20°%° ( Ist
half iii/A.D.) χαλκὸν αὐτῷ οὐκ ἔδωκα τοῦ πόκου τῶν ἐρειδ-
(ω(ν), BGU III. 94819 (iv/y a.p.) θέλησον [ο]Ἱῦν υἱέ μου
Θεόδουλε ἀγοράσιν μοι § λι(τρὰς) ἐριδίου μέλαϊνο]ς, and for
a possible occurrence of ἐριουργός = ‘‘ wool-worker,” see P
Ryl II. 9415 (A.D. 14-37).
ἔρις.
As a new literary reference we may cite the Alexandrian
Erotic Fragment P Grenf I. 1% (ii/B.c.) γίνωσκε (pap.
γινωσχ᾽) ὅτι θυμὸν ἀνίκητον ἔχω ὅταν ἔρις λάβῃ pe, “know
that I have a heart unconquerable when hate takes hold
upon me.” The word is used 2% bonam partem in Kazrbel
1424
ἣ κάλλει ψ[υχῆς πᾶσιν ἔβαλλεν ἔριν
where the editor renders ‘‘ anim pulcritudine illa omnibus
aemulandi studium iniecit.”
254
Ἑρμῆς
ἐοίφιον.
This diminutive is found several times in P Thead 813 κἱ-
(A.D .306). For a good parallel to the usage in Lk 1559,
cf. P Hib I. 5428 (c. B.c. 245), where in view of a coming
festival, the recipient of the letter is asked—képicar δὲ καὶ
τὸν ἔριφον παρὰ ᾿Αριστίωνος kal πέμψον ἡμῖν. See also
P Oxy II. 24419 (A.D. 23) τοὺς ἐπακολουθ(οῦντας) ἄρνας
[κ]αὶ ἐρίφους, and P Strass I. 2449 (a list of cattle—a.p. 118)
πρόβ(ατα) χλα καὶ αἶγες ὁ[μ]οίως τέλ(ειαι) τ ἔριφος a.
“Ερμᾶς.
For the wide use of this proper name (cf. Rom 1614), see
Rouffiac Recherches, p. 91, and add P Lond 117814 (A.D. 194)
(=III. p. 216). Cf. Milligan Documents, p. 183 n*.
ἑρμηνεία.
The Greek translation of a will originally written in Latin
is headed—Eppyvlla διαθήκης (BGU IT. 3261 1—ii/a.p.).
Attached to it is—“Eppyvla κωδικίλλων διπτύχων (25. 115),
Cf. P Oxy XII. 14668 (A.p. 245) and P Thead 1341 (a.p.
322 or 323), and see P Fay 23" (ii/a.D.) for an ἐπιτ(ηρητὴς)
ἑρμηνίας. Vett. Val. p. 45 «ὃ: δὲ τοῦ “Eppod σημαίνει
παιδείαν, γράμματα, ἔλεγχον, λόγον, ἀδελφότητα, ἑρμηνείαν,
κηρυκείαν κτλ. In the MGr Velvendos dialect ὁρμήνεια
= ‘ counsel,” ‘‘ advice.”
ἑρμηνευτής.
We are unable to cite any instance of this word (as in
1 Cor 1428 B) from the Kow#, but for ἑρμηνεύς see P Oxy II.
237 vii. 87 (A.p. 186) where the presiding magistrate directs
that a woman be asked “‘ through an interpreter’’ what is
her choice—ékérev[oe]v BV [ép]pnvéws αὐτὴν ἐνεχθῆν[α]ι τί
βούλεται: cf. BGU III. 9852 (a.p. 124-5) μ[έ]τ[ρ]ῳ [ἑξα]-
xowlkw ἑρμηνέως Καρανίδος, similarly P Tebt II. 450
(A.D. 140-1 or 150-1), P Strass I. 4136 (A.D. 250) δ[ι]
ἑρμηνέως, and P Oxy XII. 1517 (A.D. 272 or 278) where
Θέων ἑρμηνεύς makes a payment for oil.
ἑρμηνεύω.
To the legal BGU I. 326, cited s.v. ἑρμηνεία, there is
added the following official docket—%-™ Taios Δούκκιος
Τεμινι[ανὸ]ς νομικὸς “Popaikds ἡρμήνευσα τὸ προκείμενον
ἀντίγραφον καί ἐστιν σύμφωνον τῇ αὐθεντικῇ διαθήκῃ. Cf.
the fragment of an unknown Latin work, P Ryl II. 62,
(iii/a.D.), which ends— Oddprr[ios] Ἰσ[ι]δωριανὸς [...... ἢ
ἑρμήνευσα ἀπὸ Ῥω[μα]ϊκῶν. The verb is used in a wider
sense in BGU I. 14029 (A.D. 201-2) τὸ αὐστηρότερον ὑπὸ
τῶν mpd ἐμοῦ αὐτοκρατόρων σταθὲν φιλανθρωπότερ[ο]ν
ἑρμηνεύω : οἵ, Lk 2457 Ὁ. MGr=‘‘explain,” “comment
upon.”
“Ἑρμῆς.
P Oxy VI. 886 (iii/a.p.) (= Se/ections, p. 110 f.) contains
a magical formula, purporting to be derived from a sacred
book ἐν τοῖς τοῦ ‘Eppot ταμίοις, while the method employed
is concerned with the 29 letters, which were used by Hermes
and by Isis, when she was seeking her brother and husband
Osiris—80 ὧν ὁ ‘Epps Kt ἡ Ἶσις ζητοῦσα ἑαυτῆς τὸν
ἀδελφὸν Kt ἄνδρα ἤΟσιρειν. In the curious astrological
dialogue, P Ryl II. 638 (iii/a.p.), in which various parts of
Ἑρμογένης
the body are connected with the sun, moon, planets, etc.,
the tongue, smell, and hearing belong to Hermes—Ep]p0d
γλῶσσα ὄσφρησις ἀκοή. For ‘Eppijs as the name of a
man, as in Rom 1614, see OG/ZS 5974 Διὶ Ἡλιοπολίτῃ παρὰ
“Eppod with the editor’s note; also Sy// 753° (not older
than A.D. 212) and the other exx. in Rouffiac Recherches,
p- 91.
“Ἐρμογένης.
For this proper name, as in 2 Tim 115, see Michel 3971”
(ist half ii/B.c.) and 24. 121145 (i/B.c. ?). The latter inscr.
may be recorded in full—Mnyl “᾿Αξιοττηνῷ. ᾿Εἰπεὶ ‘Eppo-
γένης Γλύκωνος kal Νιτωνὶς ᾿ Φιλοξένου ᾿ ἐλοιδόρησαν
᾿Αρτεμίδωρον ᾿ περὶ ᾿ οἴνου "᾿Αρτεμίδωρος πιττάκιον ἔδωκεν "
‘O° θεὸς " ἐκολάσετο τὸν ᾿ “Hppoyévny ᾿ καὶ εἱλάσετο ᾿ τὸν ᾿"
θεόν, καὶ ἀπὸ νῦν ᾿ εὐδοξεῖ.
ς ΄
ἑρπετόν.
In the vi/A.p. Gnostic amulet, PF Oxy VII. 10607, we
have the petition—amdAdAakoy τὸν οἶκον τοῦτον ἀπὸ παντὸς
κακοῦ ἑρπετοῦ <kal> πράγματος ταχὺ ταχύ, “Ὧἴτες this
house with all speed from every evil reptile and thing.”
See also Aazbel 10331 (iii/B.c.)—
ἑρπέθ᾽ ἅμ᾽ αὐτῶι
γὺ- τὰ] θεοὶ στυγέουσι βροτοί τε.
ἐρυθρός.
OGIS 69 is a dedicatory tablet erected θεοῖς μεγάλοις
Σαμοθρᾷξι by a certain Apollonius—cwels ἐγ μεγάλων
κινδύνων ἐκπλεύσας ἐκ τῆς ᾿Εἰρυθρᾶς θαλάσσης, where the
editor considers that the Arabian Gulf is referred to: cf. 2d.
1868 (B.c. 62) στρατηγὸς τῆς ᾿Ινδικῆς kal ᾿Ε!ρυθρᾶς θαλάσ-
σης, 19925 (vi/A.D.) πέραν δὲ τῆς ᾿Ε!ρυθρᾶς θαλάσσης οἰκ-
ovytas ᾿Αρραβίτας, and P Ry] II. 66 (late ii/B.c.) a petition
addressed στρατη]γῷι ᾿Εἰρυθρᾶ[ς θαλάσσης, For the adj.
épvOpias, ‘of ruddy complexion,’’ cf. the description of a
certain Euphronius in P Petr ILI. 13(a)** (B.c. 235) (as
amended p. ix.)—evdpeyé®]ns ἐρυθρία[ς é}mlypumos, and for
the verb in its derived sense, as in Tob 213. cf. P Tebt I.
372° (B.C. 73) μεγάλως ἠρυθρίακε, “πε has become much
ashamed” (Edd.):
ἔρχομαι.
P Fay 123!5 (c A.D. 100) ἐλήλυθεν γὰρ Τεύφιλος
᾿Ιουδαῖος λέγων [ὅ]τι ἤχθην is γεωργίαν, ‘ Teuphilus the
Jew has come saying, ‘I have been pressed in as a culti-
vator’” (Edd.) will serve as an instance of the ordinary use
of this very common verb: the mention of the Jew Teuphilus
(or Theophilus) is interesting. A few miscellaneous exx.
may be added which illustrate NT constructions or phrases—
with Jn 5*% cf. P Lond 427 (B.c. 168) (= I. p. 30, Se/ections,
Ῥ. 10) εἰς πᾶν τι ἐληλυθυῖα διὰ τὴν τοῦ σίτου τιμήν, ‘ hav-
ing come to the last extremity because of the high price of
corn,” P Vat A® (B.c. 168) (= Witkowski’, p. 65) τοῦ
παιδίου σου els τὰ ἔσχατα ἐληλυθότος, P Flor IL. 212°
(A.D. 254) els τοσαύτην ἀτυχίαν ἦλθες. . . ὡς μὴ ἔχειν σε
ἀρτά[β]ην μίαν λωτίνου: with Jn 939 cf. P Tor I. 1 ἴ1 39
(B.c. 116) ἔρχεσθαι ἐπὶ τὸ κριτήριον : with Jn 18, cf. the
late P Iand I. 21% (vi/vii A.D.) ἡμῶν τὰ ἐρχόμεν[ᾳ o]dx
oi8[a: with Rev 25,16 cf. BGU IV. 1041® (ii/a.p.) ὅτι
255
ἐσθής
ἔρχομαί σοι, unfortunately in a somewhat obscure context
(Aesch. Prom. Vinct. 358 ἀλλ᾽ ἦλθεν αὐτῷ Ζηνὸς ἄγρυπνον
βέλος is a classical parallel to the construction): and with
t Cor 117° cf. P Tebt II. 416” (iii/A.p.) ποίησον αὐτῆς τὴν
xplav ἕως ἔλθω, ‘supply her needs until I come.” Predsigke
1142 Μηνόφιλος ἐλθών (a wall-scratching from El-Amarna)
shows ἐλθών used like ἥκω (cf. 2. 1143) of a worshipper
(cf. Jn 637).
The intermediate form in which Ist aor. terminations are
attached to the 2nd aor. appears in BGU II. 530! (i/a.p.)
οὔτε ἀντέγραψας οὔτε ἦλθας (other exx. in Deissmann BS,
p- 191). For the perf. and aor. used together (see Pro/eg.
p- 142 f.) cf. BGU I. 278 (ii/A.p.) els γῆν ἐλήλυθα τῇ ς
τοῦ ᾿Εἰπεὶφ μηνός, καὶ ἐξε[κ]ένωσα μὲν τῇ ἴ τοῦ αὐτοῦ
μηνός.
ἐρῶ.
A.D.) ἐρεῖς δέ μοι ἐν τάχει περὶ τούτου, 932° (late ii/A.D.) épt
σοι 8 Απολινάρις πῶς τὰ θέματα καὶ τὰ δημόσια’ τὸ ὄνομα
ὃ ἂν αὐτός σοι εἴπῃ, “ Apolinarius will tell you how the
deposits and public dues stand: the name will be that which
he will tell you himself” (Edd.); and for the perf. 2. 940°
(v/A.D.) ds ἀνωτέρω εἴρηται, ‘‘as stated above’’ (Edd.). Cf.
εἶπον and λέγω.
ἐρωτάω
in the sense of ‘‘ask,” ‘‘ entreat,” is so amply vouched
for in the Kow7 that it is quite unnecessary to bring in the
influence of the Heb. Syw (Grimm): cf. eg. P Oxy II.
292! (c. A.D. Ζο)ἠρώτησα δὲ καὶ “Epplfajy τὸν ἀδελφὸν διὰ
γραπτοῦ ἀνηγεῖϊ σθαί] σοι περὶ τούτου, P Ryl II. 2298 (A.p.
38) ἐρωτῶ σε ἐκ παντὸς τρόπου εὐθέως μοι πέϊμ)ψαι τὰς
ἄλλας (ἀρτάβας) y, and from the inscrr. Sy// 3285 (B.c. 84)
π]ρὸς ἐμὲ ἦλθ[εν Ely ᾿Απαμήᾳ ἠρώτησέν τε [ὅπως Av] ἐξουσ-
lay αὐ[τ]ῷ [π]οιήσω ἐπὶ τοῦ συν βο]υλίο[υ (where see Dit-
tenberger’s note). ᾿Ἑ!ρωτηθείς -- “being asked what your
pleasure is’’ comes to mean ‘‘please,” e.g. P Oxy II. 269%
(A.D. 57) ἐὰν δύνῃ ἐρωτηθεὶς ὄχλησον Διόσκορον, ‘if you
can, please worry Dioscorus” (Edd.): cf. Abbott Jos. Gr.
p. 468. For the conjunction with παρακαλῶ, as in 1 Th 41,
cf. P Oxy II. 29428 (A.D. 22) ἐρωτῶ δέ σε καὶ παρακαλ[ῶ
γράψει μοι ἀντιφώνησιν περὶ τῶν γενομέν[ων : see further
Milligan Zhess. p. 46. On the relation of ἐρωτάω and αἰτέω
in Jn 167%, see Profeg. p. 66 n.1, and cf. Field Mores, p.
tor f.,and for an apparently exceptional (cf. Abbott Joh. Gr.
p- 469. f.) instance of ἐρωτάω in the sense of Christian prayer
for Christians see the inscr. from the Roman catacombs
ZHCHC EN KQ KAI EPOTA ὙΠῈΡ HMON (North-
cote and Brownlow Roma Sotteranea, ii. p. 159) cited by
Westcott σα 1 Jn 515. In MGr ἐρωτῶ may expand to
ἐρωτάγω or contract to ῥωτῶ : a form ἀρωτῶ is also found.
ἐσθής.
P Oxy III. 4712 (ii/a.p.) ἐν λευκαῖς ἐσθῆσιν, P Ry! II.
116!5 (A.D. 194) τὴν ἐσθῆτά pov περιέσχισαν, P Thead 40"
(A.D. 307-324?) ἐσθῆτα στρατιωτικήν, BGU I. 216
(iv/A.D.) ἐσθῆτος, P Oxy XII. 1428® (iv/A.D.) τὴν ἐσθῆτα
ἀνεπι[κλή]τοις τοῖς ὑφάσμασιν κατασκευάσαι, “τὸ manu-
facture the clothing in irreproachable (Ὁ) materials ’’ (Edd.),
ἔσθησις
OGI/S 383135 (inscr. of Antiochus I. of Commagene—i/B.Cc.)
κόσμον Περσικῆς ἐσθῆτος ἀ[ν]αλαμβάνων (see s.v. ἀναλαμ-
βάνω). In Sy// 8177 we have ἐσθ[ὴ]ν τετιμημένην διακοσ΄-
(wv δραχμῶν, where Dittenberger remarks that this form of
the acc. is not found elsewhere, but refers to Meyer ΟἿ.
p. 427: for the ordinary form, in addition to the exx. cited
above, see Michel 8335? (B.C. 279) ὁ κόσμος ὁ τοῦ ἀγάλ-
ματος τοῦ τὴν ἔρειαν ἐσθῆτα ἔχοντος.
ἔσθησις.
An interesting ex. of this somewhat rare word is found in
BGU I. 1612 (A.D. 159-160) (= Selections, p. 84) where a
priest is informed against—ds κομῶντος [κ]αὶ Xpo[p Jévov
ἐρεαῖς ἐσθήσεσι, ‘on the charge of letting his hair grow too
long, and of wearing woollen garments De gee 19,
ἐσθίω.
P Giss I. 808 (ii/A.p.) τὰ [π]εριστερίδι[α καὶ ὀ]ρνυθάρια,
ἃ οὐκ ἤωθα ἐσϑεῖν (1. ἐσθίειν), πέμ[ψον .. -, 25.19 ὅσα
ποτὲ οὐκ ἔφαγον παρὰ σοῦ ἀφοσεστια (/. ἀφέστια 2), P Oxy
IX. 118 519 (c. A.D. 200) παῖδα τὸν μεικρὸν δεῖ ἄρτον ἐσθίειν,
and 76. X. 1297! (iv/A-D.) προ. εἰνάριον ἐλαίου, ἀνικαλύψαι
(4 ἀνα-) αὐτὸν καὶ φάγαι, “fa . . . of oil for you to uncover
and eat °—so the editors, who for the form φάγαι compare
P Tor I. τ (p.c. 117) μετῆλθαι, BGU I. 2508 (time of
Hadrian) ἐπενέγκαι. See also Sy// 807"* (after a.D. 138)
ἄραι κόκκους στροβίλου καὶ φαγεῖν μετὰ μέλιτος ἐπὶ τρεῖς
ἡμέρας. On the constative force of φαγεῖν as distinguished
from the durative ἐσθίειν cf. Proleg. p. 111, and for φάγομαι
as an Hellenistic mixture of ἔδομαι and ἔφαγον cf. 24. p. 184
η8. MGr φαγί, “eating,” ‘‘repast.” Thumb (Hed/entsmus,
p. 128 n.?) doubts the necessity of finding a Hebraism in
ἐσθίειν ἀπό (Mk 7°8).
ἔσοπτρον.
CPR I. 2719 (Α.Ὁ. 190) ἔσοπτρον δίπτυχον : cf. the resto-
ration in 2}. 212° (A.D. 230). Ina list of articles of furniture
in the fragmentary P Oxy VI. 978 (ili/a.D.) we find mention
of an ὄσοπτρον (/. ἔσοπτρον), and in a return of temple
property, P Oxy XII. 1449! (A.D. 213-7), of ὄσυπτρον
(2. ἔσοπτρον) apy(vpodv) π[αιδικ(όν), ‘a silver mirror for a
child.”
ἑσπέρα.
With Lk 2429 cf. P Par 695. 4 (Α.Ὁ. 233) πράξας περὶ
ἑσπέραν. The word is found in the fragment of a lost
Gospel P Oxy IV. 655% ad’ ἑσπίέρας ἕως π]ρωί. In 2d.
VIII. 11632 (v/a.D.) it refers to locality—tq τετράδι κατα-
λαβὼν cis ἑσπέραν τὴν Δαρνιτῶν, ‘I arrived on the 4th at
the western border of Darne” (Ed.): cf. Prezs7gke 465111
(A.p. 250-1) καθ᾽ [€lomé[play olklas. For the rough,
instead of the smooth, breathing taking the place of an
original simple F see Brugmann-Thumb, p. 52. MGr
σπέρα.
ἑσπερινός.
For this adj., as in Lk 125° D, cf. P Oxy VI. go1® (Α.Ὁ.
336) ἑσπερινες ὥρες (/. ἑσπεριναῖς ὥραις) τῇ χθὲς ἡμέρᾳ, “‘in
the evening time of yesterday,’’ BGU IV. το τ᾿ δ (iv/y
A.D.) κατὰ τὰς [ἑ]σπερινὰς ὥρας.
256
C4
€TALPOS
ἔσχατος.
For ἔ. with reference to ¢ime cf. P Oxy II. 280% (a.p.
88-9) ἐν δὲ τῷ ἐσχάτῳ ἐνιαυτῷ, P Tebt IT. 375° (A.D. 140)
τῷ δὲ πέμπτο (1. τῷ) ἔτι (1. ἔτει) ὅ ἐστιν ἔσχατον eros τῆς
μισθώσεως. See also BGU IV. ro24iv-8 (iv/y A.D.) τῆς
ἐσχάτης ἐλπίδας (/-—os) ἀποστε[ρ]ῆσαι, and from the
inscrr. Michel 326? (ii/B.C.) τῆς ἐσχάτης τοῦ βίου τε[λ]ευτῆς.
With τὰ ἔσχατα in Mt 1245 a/., cf. P Vat At (B.c. 168)
(= Witkowski, p. 65) τοῦ παιδίου cov els τὰ ἔσχατα
ἐληλυθότος. AZiche/ 39434 (mid. 1.8.6.) τῆς πόλ[ε]ως ἐν τοῖς
ἐσχάτοις ὑπαρχούσης κινδύνοις supports Hort’s rendering
of ἐν καιρῷ ἐσχάτῳ in I Pet 1° ‘in a season of extremity,”
‘““when things are at their worst,’’ for which he adduces
various classical exx. For the adverbial ἔσχατον, as in
1 Cor 158, see P Oxy VI. 88674 (iii/a.D.) (= Selections,
p. 112) τὸ δὲ ὑπολιπό[μ]εννον ἔσχατον ἀνάγνωτι (/.—6),
Syil 879" (end of iii/B.c.) ἐπιτελεῖν δὲ τὰ νόμιμα τοῖς
ἀποιχομένοις ἔσχατον ἐν τρισὶ μησίν.
ἐσχάτως.
The phrase ἐσχάτως ἔχειν, which in the NT occurs only
in Mk 52", is censured by the Atticists, see Lobeck Phryn.
p- 389, Rutherford WP p. 481. For other exx. of the in-
trans. use of ἔχω with an adv., see s.v. ἔχω.
ἔσω.
P Par 4117 (B.C. 160) ἐμοῦ δὲ καθημένου ἔσω ἐν τῷ παστο-
φορίῳ, BGU IV. ττ27" (B.c. 18) ἐν τῷ ἔσῳ κύκλωι, Sy//
5742 (ii/B.c.) τὸ τέμενος τῆς [᾿Αρτέμιδος ἄσυλον] πᾶν, ὅσον
ἔσω m[eptBddov, and the early Christian letter P Grenf II.
73° (late ili/A.D.) (= Selections, p. 118) where the grave-
diggers bring the banished Politike—eis τὸ ἐγώ, evidently a
mistake for εἰς Td ἔσω, ““ into the interior.” The form εἴσω
is found in the grave-inscription, Avchzv i. p. 220 No. 28
(B.C. 145-116)—
εὔνοια γάρ μιν
βαῖνε καὶ εἴσω γᾶς ἄχρι καὶ ὠκεανόν.
See also P Giss γὼ. 1375 (= Archiv v. p. 137) εἴσω ἡμερῶν
εἴκοσι.
ἔσωθεν.
P Oxy XII. 1449 (Return of Temple Property—a.p.
213-7) λαμπί(ὰς) σὺν ζῳδίῳ Κόρης ἀργυρῷ ἀσήμί(ῳ) ὁλκί(ῆς)
λί(τρας) ἃ ἔσωθ(εν) ξυλ(ίνη), “a lamp with a small figure of
Core in unstamped silver weighing 1 1b., the interior being
of wood” (Edd.). With the use in Mt 7! cf. Epict. ii.
8. 14 αὐτοῦ δὲ τοῦ θεοῦ παρόντος ἔσωθεν.
ἐσώτερος.
See the quotation from P Magd 29 s.v. ἀπορρίπτω.
ἕταιρος.
We are unable to quote any instance of this word, which
in the NT is confined to the First Gospel (cf. Ev. Petr. 7),
from the papyri, but it is by no means infrequent in the
inserr., e.g. Sy// 365° (c. A.D. 37) συντρόφους καὶ ἑταίρους
ἑαυτῶι γεγονότας, OG/S 573" (i/A.D.) ἔδοξε τοῖς ἑταίροις kal
Σαββατισταῖς θεοῦ [εὐν]οίαι Σαββατιστοῦ συνηγμένοις. Cf.
Vett. Val. p. 321} ὅπως διὰ τούτων οἱ ἀμαθεῖς καὶ θεομάχοι
πίστιν ἐνεγκάμενοι καὶ ἑταῖροί γε τῆς ἀληθείας γενόμενοι
e /
ετερογλωσσος
ὑπαρκτὴν καὶ σεβάσμιον τὴν ἐπιστήμην καταλάβωσιν.
Aphaeresis is seen in MGr ταίρι, ‘‘pair,” ‘‘ mate.”
ἑτερόγλωσσος.
With this compound (1 Cor 14**) cf. the similarly formed
ἑτερογνώμων, e.g. Vett. Val. p. 7918 οὗτοι yap εἰσι ἑτερο-
γνώμονες τόποι αἰτίας ἐπάγοντες καὶ καθαιρέσεις.
ἑτεροζυγέω.
For the use of the corr. adj. in the LXX (Lev 1913)
Herwerden Zex. s.v. compares Philo Prine. 11 zit. (= ΤΙ.
p. 369 ed. Mangey) κτήνη ἑτερόζυγα.
ἕτερος
and ἀμφότεροι are claimed by Blass (Gr pp. 36, 179f.)
as the only surviving words in the Hellenistic age which
denote duality as distinct from plurality, and abundant
evidence can be cited from the κοινή of the correct use of
ἕτερος in this sense. See e.g. P Ryl IT. 2208 (a.p. 38) ἵνα
Sot σοι ὄνον. . ἵνα καὶ αὐτὸς Sot ἑτέραν (a second ass),
P Amh II. 65°* (early ii/A.pD.) δίκαιον τὸν ἕτερον ἀπολυ-
θῆναι ἐὰν ἄλλος ἀντ᾽ αὐτοῦ κατασταθῇ, ‘it is just that one
of them (sc. two brothers) should be released, if some one
else is appointed in his stead” (Edd.), BGU 1. 54-5 (a.p.
79-80) ἕτερον εἶναι ὁμώνυμο(ν), “another of the same
name,’’ P Fay 1008 (A.D. 99) τῇ] μὲν Kapitlw . . [τ]ῇ δὲ
ἑτέρᾳ Xapitlw, with reference to two women, both named
Charition, CPR I. 118 (A.D. 108) ἑτέρας . . οἰκίας, 23. 22319
(ii/A.D.) μέχρι [ἑτέρας ἀπογραφῆς, ‘until the next (lit.
‘fanother’’) census,’ P Tebt II. 381° (a.p. 123) ἑτέρας
θυγατρός, ‘her other daughter,’’ P Amh II. 889 (a.p. 128)
ἐν δυσὶ κοίταις (here = σφραγῖσι, ‘‘parcels’’) . . ὧν μιᾶς
piv . . ἑτέρας δὲ. ., BGU I. 1941°f (A.D. 177) ἐπιστολῶν
δύο, μειᾶς μὲν. . τὴν δὲ ἑτέραν. ., P Fay 164 (ii/A.D.) ἐπὶ
ὄνῳ ἑνὶ φοι(νίκων) ἀρτάβας τρεῖς καὶ ἐφ᾽ ἑτ(έρῳ).
(ἀρτάβας) δύο, and similarly 26. 165. On the other hand,
ἕτερος is incorrectly used for ἄλλος in such passages as
P Leid BU (B.c. 164) ὑπὲρ dv ἂν προσδεώμεθα ἑτέρων,
P Par 45° (B.c. 153) (= Witkowski,? p. 82) ἡ (ΞΞ εἰ)
ἕτερον θέλις λέγειν, λέγε, 23. 465 (B.c. 153) (= Wit-
kowski*, p. 86) οὐ]χ ἕτερόν τινα, ἀλλὰ σὲ αὐτὸν μάρτυρα
ἐπισπάσῳ, P Fay 1214 (c. B.C. 103) ἑτέρους συμπαρόντας
ὑπό τε τῶν α[ὐτῶν, ‘others besides themselves being pre-
sent” (Edd.), 7d. 36% (a.D. I1I-2) ἑτέροις ἐπιχωρηθεὶς
διδόναι, “ὁ with power to pass on the right (of making and
selling bricks) to others” (Edd.), P Flor I. 99? (i/ii A.v.)
(= Selections, p. 71) ὃ υἱὸς ἡμῶν Κάστωρ ped’ ἑτέρων
ἀσωτενόμενος ἐσπάνισε τὰ αὑτοῦ πάντα, ‘‘my son Castor
along with others has squandered all his own property in
riotous living,’’ and BGU I. 8655 (ii/a.p.) ὑποτίθεσθαι]
ἑτέροις παρασ[ζυ]νχωρούντωϊν, a formula allowing liberty
to alienate. Cf. Lk 86 where even the stylist Luke
substitutes ἕτερος for the correct ἄλλος of his (presumed)
source-narrative (Mk 4°: cf. Mt 13°): see Proleg. p. 79.
The opposite error of using ἄλλος for ἕτερος in Lk 6539
(so Mt 5359) may be paralleled from P Grenf II. 23a5F-
(B.C. 107) τῆς μὲν pias . . τῆς 8’ ἄλλης. -, P Tor I.
S44f. (ii/B.c.) υἱῶν δύο, ἑνὸς μὲν... ἄλλου, BGU II.
45619 (A.D. 348) φοίνικας δύο, τὸν μὲν ἕνα. . καὶ τὸν
Part III.
257
ἑτέρως
ἄλλον . ., and the Andanian inser. Sy// 653°! (B.c. 91)
τὸν μὲν ἕνα... τὸν δ᾽ ἄλλον of “vo. The readiness with
which the two words could be interchanged is shown by
P Oxy II. 2761 (a.p. 77) Ῥρίβι “HpaxAjov τῷ σὺν ἄλλοις
σιτολόγοις compared with P Gen I. 361° (a.p. 170) παρὰ
Πεκύσιος Σαταβοῦτος ἱερέως σὺν ἑτέροις ἱερεῦ[σ]ι. Nor
is it easy to differentiate them in such passages as CPR I.
10371 ἀπό τε ἄλλων πρασέων ἢ ἑτέρων [οἰκονομιῶν : cf.
26. 31® (ii/iii A.D.), 617 (Α.Ὁ. 238). That however the
original difference between them was often observed with
great nicety even in vernacular documents is shown by
the Twins’ petition P Par 2653: (B.c. 163-2) (= Selections,
Ρ. 16f.; the note on I. 33 requires correction) where
ἄλλοι τῶν ἐκ τοῦ Σαραπιείου (to which the Twins them-
selves belonged) are distinguished from ἕτεροι τῶν ἐκ τοῦ
᾿Ασκληπιείου, and P Ryl II. το ἷ: 19,14. (2nd half ii/a.p.)
pet ἄλ(λων) . . μεθ᾽ ἕτερα, where, as the editors point
out, the former phrase introduces extracts from the original
census-lists, while the second points to details that had
been omitted. Other exx. showing how readily ἕτερος
from meaning ‘‘the other class (of two)” came to imply
“different” in quality or kind are OGZS 4588 (c. B.c. 9)
ἑτέραν τε ἔδωκεν παντὶ τῶι κόσμωι ὄψιν, and P Oxy VI.
93918 (iv/A.D.) ἕτερα. . γράμματα, where the reference
is not only to ‘“‘another,” a second letter, but to a letter
containing very ‘‘different’’ news from that previously
despatched. “Ἕτερος is used without a subst. in P Tebt
11. 38114 (A.D. 123) (= Selections, p. 78) ἕτερα καθ᾽ ὃν
δήποτε οὖν τρόπον, “other things of whatsoever kind,’
following a list of articles bequeathed in a will, P Flor I.
9910 (i/ii A.D.) (= Selections, p. 72) €repo[v] ἄτοπόν τι,
“anything else amiss,” and CPR I. 3215 (A.p. 218) οὐδὲν δὲ
ἕτερον πρακθησόμεθα (cf. Ac 1774). An interesting con-
firmation of the RV rendering of Lk 233% ἕτεροι κακοῦργοι
δύο, ‘two others, malefactors” is afforded by P Tebt I. 41°
(a petition—c. B.C. 119) καὶ [μ]ετὰ Tod παντὸς σκυλμοῦ συν-
exets ἐπιλήψεις ποιουμένου τινῶν ἡμῶν καὶ ἑτέρων γυναικῶν
διασείειν, ““ἴο extort from some of us and from others, viz.
women ”’—the petitioners are men.
According to Lightfoot (Ga/., p. 76) the primary distinc-
tion between ἄλλος and ἕτερος is that the former is another
‘as one besides,” and the latter another as ‘‘one of two.”
But Ramsay in an important discussion on Gal 15* (Comm.
Ρ- 260 ff.) contends that this reverses the facts regarding the
force of the two words when they are pointedly contrasted.
In Gal Zc. he has now definitely adopted the construction
given by the American Revisers in the margin (‘‘a different
gospel, which is nothing else save that there are some that
trouble you”), and agrees with the opinion expressed by
Professor A. W. Mair who has supplied a long list of
passages from Demosthenes and others, showing that any
distinction in usage between the two words results naturally
from the fact that one is a positive, or absolute, word
(ἄλλος), while the other is a comparative, or relative
(ἕτερος), and further that, where this is not essential, they
are used indifferently: see e.g. Demosthenes xxiii. 71 (ed.
Butcher) οὔτ᾽ ἄλλος οὐδείς, but xxv. 17 ἕτερος δ᾽ οὐδὲ εἷς.
ἑτέρως.
Syil 406 (A.D. 147) εἰ καὶ ἑτέρως τοῦτο ἀπέβη.
34
5
€TL
ἔτι.
P Lond 42% (B.c. 168) (=I. p. 30, Selections, p. 10)
ὡς ἔτ[ι] σοῦ παρ[όν]τος πάντων ἐπεδεόμην, “ while you were
still at home, I went short altogether.’’ In 26. 55 we have—
ἔτι δὲ καὶ “Qpov τοῦ τὴν ἐπιστολὴν παρακεκομικό[το]ς
ἀπηγγελκότος κτὰλ., “᾿ἀπα now that Horus who brought
the letter has told’’ etc.: cf. P Ryl II. 1459 (A.p. 38) ἔτι
καὶ μὴ ἀρκ[εσ]θείς. P Oxy IV. 7448 (B.c. 1) (= Selections,
p- 32) shows a common phrase γίνωσκε ὡς ἔτι καὶ viv ἐν
᾿Αλεξανδρέᾳ (1. —Spela) σμέν (/. ἐσμέν) : cf. P Hib I. 46%
(B.c. 258) ἔτι οὖν καὶ νῦν ἢ τὸ ἀργύριον εἰσάγετε ἢ KTA.,
“‘now therefore at length either collect the money, or,” εἴς.»
Revillout 2761. p. 295% (B.c. 131-0) (= Witkowski’, p. 96)
ἔτι kal νῦν καλῶς ποιήσεις παρακαλῶν σαυτὸν καὶ τοὺς
παρ᾽ ἡμῶν, P Oxy VIII. τατι 13 (a.p. 203) ὃν δηλ(ῶ)
τετελ(ευτηκέναι) ἔτι πάλαι, ‘whom I declare to have died
long ago.” For the adv. used of degree, as in Phil 1°, see
the Christian letter 26. VI. 9398 (iv/A.D.) (= Selections, p.
128) νῦν ἔτι μᾶλλον ἡ πρὸς σὲ [τοῦ δεσπό]του θεοῦ γνῶσις
ἀνεφάνη ἅπασιν ἡμῖν.
ἑτοιμάζω.
P Petr II. 4o(a)!® (11118.6.} (= Witkowski’, p. 41) ἑτοι-
paterar yap ἡ διαδοχή, ‘‘the relief is being equipped,”
P Lille I. 264 (iii/B.c.) τὴν δὲ λοιπὴν γῆν ἑτο]ιμάζω, of
preparing land by cultivation, PSI 1V. 43417 (B.c. 261-0)
ἑτοιμάζονται θηρεύειν, P Hib I. 479 (B.c. 256) καὶ ὄλυραν
δὲ κ[αὶ κρ]ιθὴν ἑτοίμαζε ἵνα [παραμ]ετρήσωμεν εἰς τὸ
βασιλικόν, ‘prepare both olyra and barley in order that
we may measure it to the State” (Edd.). The verb is
almost a ¢.4 for preparations in view of an approaching
visit, e.g. P Tebt 11. 592 (iii/a.D.) ἐπιστολ]ήν σοι ἔπεμψα
ὡς σοῦ ταχὺ ἐρχομέν[ο]υ καὶ ἑτοιμάκιν (1. ἡτοιμάκειν) σοι
πάντα, P Oxy Χ. 1299° (iv/A.D.) ἑτυμάσο αὐτὼ (/. ἑτοιμάσω
αὐτὸ) ἕως ἔρχῃ, “1 will prepare it for your coming ᾿ (Edd.),
76. XII. 14907 (late iii/a.D.) ἐπίστειλον τί θέλεις ἑτοιμα-
σθῆναι, ‘ give instructions as to what preparations you wish
to be made” (Edd.): cf. Philem 22. We have an instance
of dropped augment in P Grenf II. 14(4)* (B.c. 264 or 227)
ἑτοιμάκαμεν ἐπὶ τὴν παρουσίαν τὴν Χρυσίππου: in BGU
III. 83018 (i/A-D.) xp] οὖν ἑτοιμάσζε]ιν καὶ προαιρ[εῖν, we
should have expected either the pres. or aor. inf. for the
future. The verb is current in MGr.
ἑτοιμασία.
μασία) γένηται μετὰ τὴν κατασπορὰν καὶ εὐσκοληθῇς (1.
εὐσχοληθῇς), CP Herm I. 957° πρὸ ἑτοιμασίας.
Pauline passage Eph 615 cf. M. Anton. iv. 12 δύο ταύτας
ἑτοιμότητας ἔχειν ἀεὶ Set, where Crossley, comparing 20.
iii. 13, regards ἑτοιμότητας as meaning δόγματα ἕτοιμα or
πρόχειρα, and translates ‘‘have these two
always at hand.”
“equipment.”
In MGr the noun = “preparation,”
ἕτοιμος.
258
| cf. MGr (ἔφέτο( 9), ‘‘ this year.”
With the |
principles |
For ἕτοιμος applied to ¢hings cf. P Oxy II. 2911} (a.D. |
25-26) ἕτο[ι]μα ποίησον... σιτικὰ Kal [ἀργυρικά, ‘‘ pre-
pare the statements of corn and money” (Edd.), P Flor III.
”
ετος
32610 (A.D. 117-8) τὰ ὑπογεγραμμένα ἐδάφη πάντα ποιήσιν
αὐλακίσεσθαι, ὥστε ἕτοιμα εἶναι πρὸς κατασποράν, and 26.
Il. 123" (A.D. 254) ἐκ τῶν ἑτοιμοτέρων οἴνου μονόχωρα
ἑκατόν, of wine ripe or ready for drinking. For the adj.
applied to Zersons cf. P Hib I. 447 (B.C. 253) τοὺς δὲ θεριστὰς
ὡς ἂν ἑτοίμους ποιήσηις ἐπίστειλον ἡμῖν, ““ 45 soon as you
can get the harvesters ready let me know”’ (Edd.), BGU
IV. 120917 (B.C. 23) ἵνα πρὸς μὲν κατάπληξιν τῶν τολμησάν-
τῶν ἔχωμεν αἱ ὑτο]ὺς ἑτοίμους πρὸς ἐντυχίαν, and P Tebt
II. 4τοῖῦ (iii/A.D.) ἐὰν μὲν ἑτοίμη ἢν ἡ θυγάτηρ μου, ἀνερ-
χέσθω διὰ τῆς ὄνου. For the phrase ἐν ἑτοίμῳ, as in 2 Cor
108, see P Gen I. 768 (iii/iv A.D.) τοὺς ἐργάτας ἐν ἑτοίμῳ
ἐποίησα : cf. AZiche! 3941% (mid. i/B.C.) προθυμότατα ἔδωκεν
ἐξ ἑτοίμου, “he gave most readily without hesitation.” The
word is MGr.
ἑτοίμως.
For the phrase ἑτοίμως ἔχω followed by the inf., as in
Ac 2118, 2 Cor 1213, 1 Pet 4°, cf. P Amh II. 328 (ii/B.c.)
ἑτοίμως éxdvtw[y χειρο]γραφε[ν τὸν βασιλικὸν ὅρκον,
“being ready to subscribe the royal oath,” BGU I. 8017
(A.D. 158-9) ἡ Σωτηρία ἑτοίμως ἔχουσα καταγράψαι, P Oxy
XII. 1469% (A.D. 298) ἡμῶν ἑτοίμ[ως] ἐχόντων ὅσαπερ ἄλλα
ἡμῖν αἱρεῖ ἀπεργάσασθαι, and the late PSI I. 46* (v/vi Α.1}.)
ἑτύμως (/. ἑτοίμως) ἔχω λογίσασθαι. See also A/ichel 88474
(B.C. 164-3) τῶν. . ἑτοίμως διδόντων, ‘those who give
willingly.”
ἔτος.
P Tebt 11. 412% (late ii/A.D.) ἄνελθε εἰς τὴν μητρόπολιν
τοῦ νέου ἔτους, ‘‘come up to the metropolis at the New
Year.” For κατ᾽ ἔτος, ‘‘ yearly,” as in Lk 2", cf. P Amh
Il. 86" (a.p. 78) ds (sc. δραχμὰς) Kal ἀπίοδ]ώσω kar’
ἔτος ἐξενίαυτα, the yearly charge was to be paid annually,
P Oxy IV. 725%* (a contract of apprenticeship—a.D. 183)
ἀργήσει δὲ ὁ παῖς els λόγον ἑορτῶν κατ᾽ ἔτος ἡμέρας εἴκοσι,
“the boy shall have 20 holidays in the year on account of
festivals’ (Edd.): for καθ᾽ ἔτος see P Tebt II. 31125
(A.D. 134), 373!%14 (A D. 110-1), α΄ The aspirated form
καθ᾽ éros is also fairly common, e.g. P Petr III. r9(c)3*
(B.c. 224) where the words καθ᾽ éros have been added
above the line, and the editor explains the form as due
to false analogy with καθ᾽ ἡμέραν : see further Meyer ΟἿ.
p- 326f., Proleg. p. 44. Ka’ ἕτος is read guater in P Ryl
II. 166 (A.D. 26), and ἐφ᾽ ros in P Oxy X. 12998 (iv/A.D.) :
In P Oxy III. 4778 (a.b.
132-3) τὸ [π]έμπτον ἔτ[ο]ς Δομιτιανοῦ, ‘‘in the fifth year
of Domitian,” we have a good ex. of the acc. denoting a
point of time, as occasionally in the NT (Jn 253: Ac 2018,
Rev 3%): cf. Proleg. p- 63, CR xviii. p. 152. On the other
hand, the instrumental dat. of extension of time (see Pro/eg.
p- 75) may be illustrated by Sy// 60738 (iii/iv A.D.) ἐβ(όησεν)
ὃ δ(ῆμος)" “ πολλοῖς ἔτεσι τοὺς vewkdpous,” ‘‘ Long live the
temple-wardens,”’ and by the ἵν Α. Ὁ. inscr. regarding a
Lycaonian Bishop—“elkoou πέντε ὅλοις ἔτεσιν τὴν ἐπισ-
κοπὴν . . διοι[κἸήσας (see Hxf. VII. vi. p. 387).
A new adv. ἀνετεύτως is found joined with ζῆν, ‘‘ to live
for countless years,’’ in an imprecatory tablet published by
Wiinsch in Excavations in Palestine, edd. Bliss and Mac-
alister 1902, p. 176, No. 35%.
ευ
εὖ
is rare in the papyri, having given place to καλῶς : cf.
Mayser Gr. p. 459. It must, however, be kept in view
that εὖ continues to recur in certain epistolary phrases, as in
P Oxy X. 1292% (c. A.D. 30) εὖ [π]οήσεις ἐμβαλόμενός μοι
Kevopata διακ[ό]σια, “please put on board for me two
hundred empty jars” (Edd.), 26. I. 11 513 (ii/A.D.) εὖ πράττετε,
16. IIT. 527° (ii/iii a.D.) ἐρρῶσθ(αι) εὔχομ(αι) εὖ πράττοντί(α),
“1 pray for your health and prosperity” (Edd.), and in
such closing adjurations as P Eleph 2319 (B.c. 223-2) €[vJop-
κοῦ[ντι] pép plo]e [ε]ὖ εἴη, ἐφιορκοῦντι δὲ ἔνοχον εἶναι τῆι
ἀσεβείαι τοῦ ὅρκου, P Ryl II. ro$!® (a.p. 110-11) εὐορ-
κοῦ[σι] μὲν ἡμεῖν εὖ e[U]n, [ἐπ] [ορκοῦσι δὲ τ]ὰ ἐν[αν]τίᾳ,
δἰ alibi. The classical phrase εὖ γὰρ ἴσθι (cf. the simple
ἴστε in Eph 55, Heb 1217) is found in the touching letter of
Epicurus to a child—ed yap ἴσθι, ἡ αἰτία ὅτι καὶ ἐγὼ καὶ
oft] λοιποὶ πάντες σε μέγα φιλοῦμεν κτλ., ‘for be sure, the
reason why I and all the others love you greatly,” εἴς. : see
Selections, p. 6.
εὐαγγελίζω.
For the rare use of the active of this verb, as in Rev τοῦ,
148, we can now appeal not only to Dion Cass, Ixi. 13. 4
where the reading is doubtful, but to P Giss I. 275 (end of
Trajan’s reign or beginning of Hadrian’s) (= Chrest. I. 17)
where reference is made to the arrival from Memphis of a
slave of the strategus Apollonius, announcing a victory he
had gained—é]pxopévw εὐαγγελίζοντι τὰ τῆς velkns αὐτοῦ
καὶ προκοπῆς. See also the Christian hymn of iv/a.p.
P Amh I. 215 παισὶν δ᾽ [ε]ὐηγγέλιζε λέγων, IItwxol βασι-
λείαν. .. The literary and Biblical usage of the mid. is
fully illustrated by Milligan Z%ess. p. 141 ff.: add for the
former Menandrea p. 1068 εὐϊαγγελίσασθαι πρ[ὸς] σὲ
ταῦτ᾽ ἐβουλόμην, and Longus Daphnis and Chloe iii. 33
τὸν γάμον εὐηγγελίζετο, ‘full of joy brings her the annun-
ciation of the marriage”’ (Thornley).
εὐαγγέλιον.
For the very rare use of this word in the singular outside
the NT and early Christian literature, see the iii/A.D. pap.
letter cited s.v. γνώστης ad iit., and cf. Archiv v. p. 406f.
The plur. is found = ‘‘ good tidings” in the striking calen-
dar inscr. from Priene of date about B.C. 9 with reference to
the birthday of the Emperor Augustus—jptev δὲ τῶι κόσ-
po τῶν δι᾿ αὐτὸν εὐανγελίζων ἡ γενέθλιος, ‘* but the birth-
day of the god was for the world the beginning of tidings
of joy on his account” (OG/S 458%, Deissmann LAZ,
p. 370f.) For the more ordinary usage = ‘‘sacrifices,”
“thank-offerings,’’ cf. OG/ZS 4%* (iv/B.c.) εὐαγγέλια Kal
σωτήρια ἔ[θ]υσε, Michel 13257 εὐαγγέλια θύσω, and the
new literary instance in Menandrea p. 90*'*. On the history
of the word and its cognates, see Harnack Constitution and
Law, p. 278f., and Milligan Zhess. p. 141 ff. MGr Bay-
γέλιο, ‘ gospel.”
Evdyyedos is found in the magical P Hawara 312 (possibly
ii/A.D.) (= Archiv v. p. 393) which begins— Εἰξορκείζ[ὦ]
σε Evayyede κατὰ τοῦ ᾿Ανούβι --δο:-ς xrd., where Wiinsch
(Ρ. 397) notes that “" HidyyeAos muss ein iibermenschliches,
aber dem Anubis untergeordnetes Wesen sein.” For the
word as a proper name see also BGU II. 583! (before
y 2
59 εὐγενής
A.D. 76), 26. III. 8165 (iii/A.p.), a/., and for a similar use
of EvayyeAetos see the vi/A.p. P Iand 51° and P Oxy VI.
998.
εὐαγγελιστής.
H. Achelis (ZV7W i. p. 87 f.) finds a trace of early
Christianity in the use of this word in an inscr. from the
Greek islands edited by H. von Gartringen C/G7Jns I. 1,
No. 675° (Rhodes) Δάφνας kal θεοῦ ἀρχιερεὺς. .. OHPOC
(= 6 [ἱε]ρὸς, Kaibel) εὐαγγελιστής, but see, on the other
hand, A. Dieterich (26. p. 336 ff.) who reads 6 ἥρως evayyed-
ἱστής, and thinks that ‘‘ the chief priest of Daphne and the
god”’ is so described as the proclaimer of the oracular an-
nouncements. The word occurs in the Christian amulet
P Oxy VIII. 1515 (v/a.p.?) with reference to the evan-
gelist John—rod ἁγίου καὶ ἐνδόξου ἀποστόλου κ(αὶ) evayyed-
ἱστοῦ κ(αὶ) θεολόγου ᾿Ιωάννου : cf. CPR I. 30* (vi/a.p.)
τοῦ ἁγίου ᾿Τωάννου τοῦ εὐλόγου καὶ εὐαγγελιστοῦ.
εὐαρεστέω.
This verb, which in the NT is confined to Heb, is found,
if we can trust the restoration, in the marriage contract P
Oxy 11. 26548 (a-p. 81-95) kal εὐαρ[εστοῦμαι τοῦ προ-
γεγρα]μμέν[ο]υ μου ἀνδρός. Cf. the double compound in
Michel 1001-4 (c. B.C. 200) συνευαρεστούσας Kal τᾶς θυγ-
atpds ᾿Εἰπιτελείας τᾶς Φοίνικος.
εὐάρεστος.
To Deissmann’s citation (B.S, p. 215) of this word from an
inscr. of Nisyros (pre-Christian ?) γενόμενον εὐάρεστον πᾶσι
(Mittheilungen des athen. Instituts 15, Ὁ. 134") to dispose
of Cremer’s claim that it belongs only to Bibl. and eccles.
Greek, we may add Priene 114° (after B.c. 84) γενηθεὶς δὲ
εὐάρεσίτος] ἐν τοῖς τῆς γυμνασιαρχίας ἀναλώμασιν : cf.
Rouffiac Recherches, p. 32f. See also such passages as P
Fay go! (A.D. 234) Td λ[α]χανόσπίερμον) λαμβάνιν evap-
ἐστον, P Flor I. 3039 (a.D. 362) Tas Tod πύρου εὐαρέϊστου
ἀρταβά]ς, P Strass I. 1° (A.D. 510) ἐν οἴνῳ καλλίστῳ καὶ
εὐαρέστῳ, and P Gen I. 15? (Byz.) τὴν τιμὴν σίτου evap-
έστου ἀρταβῶν τεσσάρων, where the adj. has the meaning
“choice,” ‘‘in good condition.” See also s5.v. ἀρεστός.
εὐαρέστως.
C/G 11. 288529 (pre-Christian) τελέσασα τὴν ὑδροφορίαν
εὐαρέστως τοῖς πολείταις, Sy// 325° (i/B-C.) ἱερησάμενος
εὐαρέστως ὑπὸ πάντων ἐπῃνήθη τῶν πολειτῶν.
εὐγενής.
For this adj. = ‘‘ well born, see the striking
interview with an Emperor described s.v. ἀγενής, where a
certain Appianus appeals to his εὐγένεια, stating further that
he is evy[evijs Kal γυμνασίαρχος (P Oxy I. 33 1%" $—late
ii/a.D.). So P Oxy IX. 12064 (a.D. 335) where stipula-
tions are made regarding a son to be adopted that he is not
to be disavowed or reduced to slavery—Sid τὸ εὐγενῆ αὐτὸν
εἶν[α]. κ[αὶ] ἐξ εὐγενῶν γονέων ἐλευθέρων, “because he is
well born and the son of well born and free parents” (Ed.),
and PSI I. 4115 (iv/a.p.) where certain acts are described as
ἃ μὴ τοῖς εἸὐγενέσι πρέπι. For the comparative (as in Ac
172) see P Grenf I. 5333 (iv/a.D.) (as revised Chrest. I. p.
158) ἐὰν ἦν St ὀνομάζειν περὶ yévov (1. γένους), καὶ ταῦτα
Σ ἐς 3
noble,’
εὐδία
πάλιν φθάνομεν ἀποδείξειν, τίνος εὐγενό(-- ἔστερός ἐστι.
The adv. is found in P Lips I. 2818 (a.p. 381) where, again
with reference to a case of adoption, we find—8v7rep θρέψω
καὶ ἱματίζω (/.—low) εὐγενῶς καὶ γνησίως ὡς υἱὸν γνήσιον
καὶ φυσικὸν ὡς ἐξ ἐ[μ]οῦ γενόμενον : cf. 15. For the subst.
as a title of address, see P Gen. I. 50! (iv/A.D.) γράφ[ω
οὖν] τῇ εὐγ[ενε]ίᾳ σου ty[a KTA., so 26. 551°. This usage
survives in MGr—¥ edyevela σου, ‘ your lordship” (Thumb
Handbook § 139). Note also that in MGr vernacular
εὐγενικός, “polite,” has been formed beside the literary
εὐγενής (16. ὃ 115).
εὐδία.
This originally poetical word (Thumb Déza/. p. 373),
which is rejected in the best texts of Mt 16%, occurs on the
Rosetta stone OG/S go! (B.c. 196) καὶ δαπάνας πολλὰς
ὑπομεμένηκεν ἕνεκα τοῦ τὴν Αἴγυπτον εἰς εὐδίαν ἀγαγεῖν,
where Dittenberger notes that it is used metaphorically ‘‘ de
beato et tranquillo rerum publicarum statu”: cf Herodas
1. 28, where amongst the glories of Egypt are mentioned—
δύναμις, εὐδ[ίη, δ]όξα, ‘power, peace, fame.” For the
literal sense cf. P Oxy IX. 12237 (late iv/A.p.) ἡ (4 et) καὶ
εὐδία ἐστὶ Kal Td πλοῖον avevéyKe οὐ δύναται ἐν TH σήμερον,
“if it is calm weather and he cannot bring back the boat
to-day’ (Ed.).
εὐδοκέω.
It may be well to illustrate somewhat at length the dif-
ferent constructions of this characteristically Jewish Greek
verb, In P Lond 538 (B.c. 146 or 135) (=I. p. 46) ηὐδόκ-
ησάς pe τῆς τιμ[ῆς T]od ἡμίσους τοῦ [τρί]του Aoyelas τῶν
κειμένων νεκρῶν, the meaning apparently is, ‘“‘you have
granted me the honour of the half of the third offering col-
lected for the dead (mummies).” The construction with the
inf. to denote determination, as in Lk 1283, comes out in P
οὐδένα πέμψαι ἐκθὲς οὐδὲ σήμερον, and to denote readiness,
as ini Th 25, in P Grenf I. 117 (ii/B.c.) εὐδοκῶ ζήλῳ δουλ-
εὔειν, “1 have goodwill to serve thee zealously.” For the
constr. with the dat., which is found in the best texts of
2 Th 215, cf. the common legal phrase εὐδοκῶ πᾶσι τοῖς
προγεγραμμένοις as in P Lond 1168!° (a.p. 18) (=I.
p- 136), and such passages as P Oxy II. 26177 (A.D. 55)
εὐδοκεῖ yap τῇδε TH συστάσει, ““ for she gives her consent to
this appointment,” 2. IV. 72537 (A.D. 183) ὁ [δ]ὲ Ἡρακλᾶς
εὐδοκῶν τούτοις πᾶσι, and 20. X. 12734°(a.p. 260) διὰ τὸ
ἐντεῦθεν εὐδοκεῖν τῇ ἐσομένῃ δημοσιώσει, “because both
sides now agree to the future publication” (Edd.), and for
the constr. with ἐπί cf. P Oxy I. 9419 (A.D. 83) εὐδοκεῖν yap
αὐτὸν ἐπὶ τούτο[ι]ς, so 10. 9738 (A.D. 115-6), 24. IV. 7268
(A.D. 135), and P Tebt II. 31793 (A.D. 174-5) εὐδοκῶ γὰρ ἐπὶ
τούτοις ἵν[α] ἢ, “ for I consent to these provisions” (Edd.).
We are unable to illustrate the Bibl. constr. with év from our
documents, but see Polyb. ii. 12. 3. The verb is used abso-
lutely in P Ryl 11. 15517 (a.p. 138-61) εἸὐδοκῖν τὴν μητέρα
Θασῆν, ‘her mother Thases approves”: cf. such an attest-
ing signature as 70. 12024 (A.D. 167) “Eppetvos} ‘Eppéov
εὐδοκῶ, and the phrase ἐξ εὐδοκούντων, ‘‘ by consent” in P
Tebt II. 3823 (B.c. 30-a.D. 1), a7. See also the marriage-
contract P Oxy III. 4968 (aA.p. 127) where the husband is
not allowed to dispose of certain property χωρὶς εὐδοκούσης
260
᾽ ,
EVEPYVETEW
τῆς yapoupévys, ‘‘ without the consent of the bride”: cf.
Gradenwitz Einfiihrung i. p. 160 ff. As showing the diffi-
culty of getting an adequate translation for the verb, it may
be mentioned that Plummer (2 Cov. p. 153) has pointed out
that the Vg renders it in ten different ways in its fifteen
occurrences in the Epp., and five different ways in the six
occurrences in the Gospels, three of which differ from all the
renderings in the Epp. On the derivation of εὐδοκέω straight
from εὖ δοκεῖ, ‘it pleases me well,” fused into a closer union
by usage, see Moulton Gy. ii. ὃ 109.
εὐδοκία
is apparently confined to Jewish and Christian literature
(to the usual reff. add Pss Sol 34, 88°), but we can cite from
our documents instances of the cognate noun εὐδόκησις, e.g.
P Lond 289% (a.p. 91) (=I. p. 185) γεγώνεισμαι (/.
γέγονε εἴς pe) ἡ εὐδόκησις καθὼς προκῖται, P Oxy IX. 1200%%
(A.D. 266) οὐ προσδεόμενος ἑτέρας μου εὐδοκήσεως ἢ μετα-
λήμψεως, ‘ without requiring any further consent or concur-
rence from me” (Ed.), and similarly 75. X. 1273°® (A.D. 260).
From the inscrr. we may cite Sy// 929198 (B.c. 139?) ἔλαβον
εὐδόκησιν, and OG/S 335! (ii/B.c.) κατὰ τὴϊν τοῦ δήμου
ἐπιταγὴν καὶ τὴν βασιλέω]ς εὐδόκησιν. All these passages
confirm the meaning ‘‘ good pleasure,” ‘‘ good will,” which
εὐδοκία seems to have in all its NT occurrences, even in
Rom 101. On the important Lk 2! see Field WVo/es, p. 48 f.,
and for a defence of the reading of the TR and on εὐδοκία
ἔμπροσθέν cov as ““ἃ common periphrasis to avoid the
anthropomorphism involved in God’s volition” see McNeile
on Mt 1135.
εὐεργεσία.
P Flor I. 615 (a.p. 85) (= Chrest. 11. p. 88) τῆς σῆς
εὐεργεσίας δεόμενος ἐντυγχάνει wot—an advocate addresses
the prefect on behalf of his client, P Ryl II. 9610 (a.p. 117-
18) κατὰ τὴν εὐεργεσίαν τοῦ κυρίου ἡμῶν ᾿Αδριανοῦ Καίσα-
ρος, P Oxy VI. 8901) (A.D. 200) διὰ τὴν ἔμφυτόν cov
εὐεργεσίαν, P Fay 20)Ὁ (iii/iv a.p.) πλὴν μᾶλλον φιλανθρω-
πίᾳ τε καὶ εὐεργεσίαις συναύξειν ταύτην τὴν ἀρχήν, ‘but
rather by liberality and the conferring of benefits to increase
the welfare of this empire” (Edd.), and BGU III. 970%
(ii/a.D.) τῆς εἰς ἅπαντας εὐεργεσίας. . ἀβοήθητος, where
note the gen. after a negative adj. (cf. Pro/eg. p. 74). Add
from the inscrr. Michel 383'° (ii/B c.) ἀρετῆ[ς ἕν]εκεν καὶ
εὐνοίας Kal εὐεργεσίας τῆς els [τὸ]ν δῆμον, 74. 9657 (ii/B.c.
ad init.) διὰ ταῦτα Kal τὰς ἄλλας εὐεργεσίας ds πο[ιῶν
διατελεῖ τὸν δῆμον, ef αὐϊόϊ.
εὐεργετέω.
Michel 46814 (mid. ii/B.c.) ἵνα οὖν καὶ ὃ δῆμος φαίνηται
χάριν ἀποδιδοὺς τοῖς εὐεργετοῦσιν αὐτόν, Priene 105*°
(c. B.C. 9) εὑ[ρήμασιν ἰδί]οις εὐεργέτησεν (for form, cf.
Wisd 11) τὴν ἐπαρχήαν. In OG/S 666? (A.D. 54-68) an
Egyptian inscr. records how the Emperor Nero—6 ἀγαθὸς
δαίμων τῆς οἰκουμένης, σὺν ἅπασιν ols εὐεργέτησεν ἀγαθοῖς
τὴν Αἴγυπτον. . . ἔπεμψεν ἡμεῖν Τιβέριον Κλαύδιον
Βάλβιλλον ἡγεμόνα, after which the inscr. mentions this
man’s χάριτας καὶ εὐεργεσίας : cf. also Cagnat IV. 852
᾿Ανίκιον "Ασπρον, τὸν ὑπατικὸν Kal κτίστην, ἀνθ᾽ ὧν
εὐεργέτηται ἀνέθίηκαν). From the papyri cf. such a passage
εὐεργέτης
as P Ryl II. 1035 (A.p. 54-67) ὧν χάριν ἀξιοῦμεν περὶ
πάντων τούτων διαλαβεῖν ὅπως τύχωμεν τῶν παρὰ σοῦ
δικαίων καὶ ὦμεν εὐεργετημένοι, ‘therefore we beg you to
give a decision on all these points, so that we may obtain
our rights from you and be relieved” (Edd.). The phrase
ἵν᾽ ὦμεν εὐεργετημένοι is very common at the close of peti-
tions, as in P Tebt II. 302%! (a.p. 71-2), 32616 (c. A.D. 266)
ηὐεργετημένοι, α΄. See also P Thead 20% (iv/a.p.) ἀξιοῦμεν
τὸ νῦν τὴν σὴν ἀνδρίαν εὐεργετῆσαι ἡ)μᾶς κα[τ]ὰ τοὺς
νόμους.
εὐεργέτης.
In a petition to the prefect of A.D. 49-50 a woman asks
that her son should be restored to her—akodov0ws Tots ὑπὸ
σοῦ τοῦ εὐεργέτου προστεταγμένοις, “in accordance with
what had been enacted by you, my benefactor” (P Oxy
I. 3818 = Selections, Ὁ. 53): cf. P Lond 17734 (A.p. 40-1)
(=II. p. 169) ἀξιῶ σὲ τὸν πάντων σωτῆρα. Kal εὐεργέτην.
The word is a regular title in P Oxy III. 48657 (Α.Ὁ. 131)
τὴν ὅλην ὑπόθεσιν ὑπερθεμένου τοῦ ἐπιστρ[ατήγο]υ ἐπὶ σὲ
τὸν εὐεργέτην, ‘‘the epistrategus referred the whole case to
your beneficence” (Edd.). This honorific use of εὐεργέτης
with reference to Emperors and distinguished men is very
common in the inscrr. Thus as early as B.C. 334 the Prie-
nians describe King Antigonus as εὐ]εργέτηι γενομένωι kal
προθύμωι ἐόντ[ι εἰ]ς τὴμ πόλιν (25): in a Spartan inscr.,
Ann. Brit. School at Athens xii. 458, Hadrian is described
as σωτῆρος καὶ evepyérou τῆς Λακεδαίμονος, and similarly
Trajan is 6 παντὸς κόσμου σωτὴρ καὶ εὐεργέτης (7G XII. 1,
978): other exx. in Magie, p. 67f. Deissmann (LAZ,
p- 248 f.) cites a fragmentary inscr. from Cos, of date ς. A.D.
53, with reference to Gaius Stertinius Xenophon, body-
physician to the Emperor Claudius—tod evepyér[a I.
Στερ]τινίου Bevohavr[os] ἀνιερωθεῖσαν tar] πόλει, and
in view of this widespread usage suggests that in such a
passage as Lk 2235 Jesus ‘‘mentioned the title not without
contempt, and forbade His disciples to allow themselves to
be so called: the name contradicted the idea of service in
brotherhood.” To show the Egyptian ‘‘ religiosity” at the
time of the Imperial worship, Wilcken (Chvest. I. p. 747)
reproduces an inscr. from ii/iii A.D. (C7G 111. 5041) which
ends—oé[BJov Ἶσιν Σαρᾶπιν το[ὺς με]γίστους τῶν [θεῶν
σωτῆρας ἀγα[θ]ο[ὺς εὐμε]νεῖς evepyérals. For the subst.
εὐεργέτημα see Priene 105'7 (c. B.C. 9) Tots τοσούτοις αὐτοῦ
εὐεργετήμασιν.
εὔθετος.
For εὔθετος = ““ ἀκρίς," ‘‘suitable” for a place or office,
as in Lk 9%, cf. P Tebt I. 274 (B.c. 113) ἵνα μὲν πρὸς ταῖς
προειρημέναις χρείαις εὔθετοι κατασταθῶσιν, ‘‘see that suit-
able persons are appointed to the aforesaid offices” (Edd.),
P Flor I. 38 (A.D. 301) ἐργάτας . . . ὄντ[α]ς εὐθέτους καὶ
ἐπιτηδείους (contrast P Amh IT. 6413 (A.D. 107) λέγων τοὺς
σὺν αὐτῶι κατασταθέντας ἐ[π]ιμελητὰς βαλανείου [ἀ]θέτους,
“inefficient ”), Sy// 65374 (Mysteries inscr. from Andania—
B.C. 91) αὐλητὰς kal κιθαριστάς, ὅσους Ka εὑρίσκωντι
εὐθέτους ὑπάρχοντας, so 145 ῥαβδοφόρους τοὺς εὐθετωτάτους.
For a similar reference to persons see Polyb. xxvi. 5. 6 πρὸς
πᾶσαν σωματικὴν χρείαν . . εὔθετος. The meaning ‘‘sea-
sonable,” as in Ps 31 (32), is found in Diod. v. 57. 4 οἱ
261
εὐθύνω
Αἰγύπτιοι καιρὸν εὔθετον λαβόντες. See also s.v. ἀνεύθετος
and ἀθετέω. Hobart p. 75 gives exx. from medical authors.
εὐθέως,
the more common Hellenistic form for εὐθύς and εὐθύ, is
found before both vowels and consonants: cf. Schmid A/éé2-
cismus ill. p. 126 and Mayser G7. p. 245. The following
may serve as exx. of its use—P Par 635+ (B.c. 165) ἠβου-
[λόμ]ην μὲν εὐθέως καταπλεύσας ὀφθη[ν]αί σοι κατὰ τὸ
ἐπιβάλλον, Ῥ Tebt I. 3010 (Β.6. 114) εὐθέως παραλαβὼν
Τρύχαμβον, P Ryl II. 229% (A.p. 38) ἐρωτῶ σε ἐκ παντὸς
τρόπου εὐθέως μοι πέϊμ͵)ψαι τὰς ἄλλας (ἀρτάβας) Ὑ, 1). 23019
(A.D. 40) μὴ [ο]ὖν ἄλλως ποιή[σ]ῃ(9) μὴ ἵνα δόξωμέν σε
εὐθέως ἠλλάχθαι τὰ πρὸς ἡμᾶς, ‘‘do not neglect this, lest
we think you to have become all at once estranged towards
us” (Edd.), P Fay 119% (c. A.D. 100) εὐθέος πέμσις τὰ
κτήνη, ‘‘send the animals at once,’ and BGU II. 4238
(ii/A.D.) (= Selections, p. 91) εὐθέως ὅτε εἰσῆλθον εἰς Μηση-
γούς, ἔλαβα βιάτικον παρὰ Καίσαρος χρυσοῦς τρεῖς,
““straightway when I entered Misenum, I received my
travelling money from Caesar, three gold pieces.”
εὐθυμέω.
P Amh II. 1334 (early ii/A.D.) περὶ τῆς κρειθ(ῆς) τῆς
ἐνθάλλου εὐθύμει, πέπρακα γάρ, ‘don’t be anxious about
the young barley, for I have sold it’ (Edd.), P Iand 1338
(iv/A.D.) ἵνα μετὰ χαρᾶς σε ἀπολάβωμεν καὶ εὐθυμῆσ[αι
δυνώμεθά)] oe. The verb is common with ὑγιαίνω as an
epistolary phrase, e.g. P Lips I. 111° (iv/a.p.) πρὸ μὲν
[πά]ντων εὔχομαι TO ὑψίστῳ Θε[ῷ] περὶ τῆς σῆς ὑγίας καὶ
ὁλοκληρίας, ἵνα ὑγιένοντά σε καὶ εὐθυμοῦντα ἀπολάβῃ τὰ
παρ᾽ ἐμοῦ γραμματί[δ]ια : cf. P Lond 12447 (iv/A.p.) (=
III. p. 244) παρακαλῶν τὸν θεὸν ἵνα σαι ἀπολάβω εὐθυ-
μοῦντα καὶ εὐπυγμοῦντα καὶ ὁλοκληροῦντα, P Oxy XII.
1503" (iv/A.D.) εὐθυ]μοῦντί σαι (1. σοι) καὶ εὐδαιμονοῦντι.
εὔθυμος.
P Oxy VI. 939! (iv/A.D.) ἵνα σε εὐθυμότερον καταστήσω,
“that I may make you more cheerful”: cf. OGZS 669?
(i/A.D.) ἵνα δὲ εὐθυμότεροι πάντα ἐλπίζητε κτλ. For the
subst. see the fragmentary P Ryl II. 439 (iii/A.p.) where the
desire is expressed—atOts per εὐθυμίας τὸ θεοφιλέστατόν
σου πρόσωπον ἀπολαβεῖν.
εὐθύμως.
OGTS 6695 (i/A.D.) πᾶσαν πρόνοιαν ποιούμενος . .
τὴν Αἴγυπτον ἐν εὐσταθείᾳ διάγουσαν εὐθύμως ὑπηρετεῖν τῆι
τε εὐθηνίᾳ καὶ τῆι μεγίστη. τῶν νῦν καιρῶν εὐδαιμονίᾳ.
The comparative of the adverb may be seen, as in the
“received” text of Ac 2410. in P Giss I. 414+ 12 (beginning of
Hadrian’s reign) ἐπινεύσαντος ο[]ν <cov> τῇ[1] δεήσει
pov. . . δυνή[σο]μαι εὐθυμότερον προσέρχεσθαι [τῆι] τῆς
[σ]τρατηγ[ίας] ἐπιμελείαι,
+ τοῦ
εὐθύνω
is used of a magistrate who calls others to account : hence
in the Pass. ot εὐθυνόμενοι = “the culprits,” e.g. P Tor I.
riii. 10 (p.c. 117) μεταπεμψάμενον τοὺς εὐθυνομένους ἐπισκέ-
ψασθαι περὶ τούτων, P Tebt I. 144 (B.c. 114) εὐθυνομένωι
δὲ φόνωι, ‘arraigned for murder” (where note the dat. for
εὐθύς
the usual vex. criminis), 7b. 53°° (B.C. 110) οἱ εὐθυνόμενοι
ἀναζητηθ[έϊντες, ‘the culprits having been searched for.”
The metaph. application of the ordinary meaning ‘‘guide
straight ” may be illustrated from Vett. Val. p. 340° ἀγαπητὸν
γὰρ «i... ἄρξαιτό τις ἑρμηνεύειν μὴ διὰ πλήθους λόγων,
ἀλλὰ διὰ βραχέων εἰς ἀλήθειαν εὐθυνόντων.
εὐθύς,
as an adj., is found in an early iv/a.D. Christian letter,
where the writer asks for prayers—P Oxy XII. 14948 εἵν᾽
οὕτως ἐπακούσῃ ὁ Bards τῶν εὐχῶν ὑμῶν kal γένηται ἡμεῖν
ὁδὸς εὐθεῖα, ‘in order that God may thus hear your prayers,
and a straight way be made for us” (Edd.): cf. 2 Pet 215.
εὐθύς,
instead οἵ εὐθέως, is now read in almost all the occurrences
in Mk, and, though not so common as εὐθέως, can also be
illustrated from the Kowf. Thus in P Petr II. 13(9)*
(B.c. 258-253)—a document already cited under eb0éas—we
have εὐθὺς τἀντίγραφα ἔπεμψα : cf. PSI TV. 40379 (iii/B.c.)
παρέσομαι δὲ κἀγὼ εὐθὺς ἐξ ἑορτῆς, P Oxy IV. 7447 (B.C. 1)
(= Selections, p. 33) ἐὰν εὐθὺς ὀψώνιον λάβωμεν ἀποστελῶ
σε ἄνω, P Fay 109? (early i/a.D.) εὐθύς σε οὐ κρατῶι, “1
at once give in to you” (Edd.), P Ryl II. 234* (ii/a.v.)
ἀνέδωκα τῶι κρατ[ίστῳ ἐπιστρ]ατήγῳ Tas ἐπιστολὰς Kal
[εὐθὺς μὲϊν τ]ῷ γραμμάτει αὐτοῦ ἔδωκεν. For the form
εὐθύ see P Leid Ci: (B.c. 162) (=I. p. 119) ε]ὐθὺ μέλαινα
éyévero—an account of a dream, and the Alexandrian Erotic
Fragment P Grenf I. 14 * (ii/B.c.) viv ἀνοργισθῶμεν" εὐθὺ
δεῖ καὶ διαλύεσθαι, “let us now cease from anger: yes, for
we must quickly be reconciled” (Loeb trans.). The Markan
use of εὐθύς is discussed by J. Weiss in ZV7W xi. p. 124 ff.
In MGr an unaspirated form εὐτύς is also found.
εὐκαιρέω.
The idea of ‘‘favourable opportunity” underlying the
word comes out well in P Eleph 297 ἐὰν δὲ μὴ εὐκαιρῇς τ[ο]ῦ
διαβῆναι, P Par 4613 (B.c. 153) (= Witkowski’, p. 87) αὐτὸς
δέ, ὡς ἂν (cf. Rom 1524, 1 Cor 11%4, Phil 2533) εὐκαιρήσω,
παραχρῆμα παρέσομαι πρὸς σέ, P Giss I. 6714 (ii/a.D.) ἐὰν
εὐκαιρήσῃ Ἡράκλειος καὶ ἀρετήσηται αὐτοῦ, BGU ΙΝ.
103512 (1st half v/A.D.) Θεὸς οἶδεν ὁ μόνος [ἐὰν οὐκ εὐκέ-
ρημε (Δ ηὐκαίρημαι) εἰς ᾿Οξυρύγχων κακὸν εἰχι (2 ἄγχι ᾽)
γενέσθαι, and Michel 1499®* (B.c. 171) τοῖς πρεσβευτα]ῖς
ἐλθοῦσιν συνέθηκεν, καίπερ οὐκ εὐκαιρῶν. For the meaning
‘have time or leisure,” as in Mk 631 and MGr εὐκαιρέζω,
see PSI IV. 42579 (iii/B.c.) εἰ δὲ μὴ εὐκαιρεῖ τις τῶν παρά
σοι γραμματέων, ἀπόστειλόν μοι κτλ. : a different meaning
is found in 7. 3025 (B.c. 242-1) δοὺς ᾿Αμμωνίωι τῶι κεκο-
μικότι σοι τὴν ἐπιστολὴν ὅσον ἄν ποτε εὐκαιρῆις, Where the
editor renders ‘‘ quanto puoi senza disturbo.”
εὐκαιρία
is found, as in Mt 2615, Lk 225, in BGU II. 665%. 4 (1,4.}.)
εὐκαι[ρί]αν δὲ οὐκ ἔχει, 75. 1. 4618 (A.D. 193) ἐὰν εὐκαιρίας
τύχω τοῦ εὑρεῖν, ἀποσπάσω, P Oxy I. 123 (iii/iv. Α.}.)
εὐκαιρη (1 --ἰ(α) τὶς καὶ νῦν τοῦ ἀνερχομένου πρὸς ὑμᾶς, zb.
X. 1300? (v/A.D.) εὐκερίαν εὑρὼν διὰ τοῦτον (1. εὐκαιρίαν
εὗρον 81a τούτων) μου τῶν γραμμάτων τὰ πολλὰ προσαγορεῦ-
σαί σε. The word is MGr.
262
εὐλαβής
εὔκαιρος.
OGIS 7624 (ii/B.c.) βοηθείτω κατὰ τὸ εὔκαιρον, Michel
16425 (c. B.c. 140) μερίσαι ᾿Απολλωνίωι ξένιον ὅσον ἂν
αὐτοῖς εὔκαιρον εἶν]αι φαίνηται. The superlative is found
in P Petr II. 12 (1)}5 (B.c. 241) μεταθεῖναι τοὺς βωμοὺς ἐπὶ
τοὺς εὐκαιροτάτους τόπους καὶ ἐπιφανεστάτους ἐπὶ τῶν
δωμάτων, ‘to remove the altars to the most convenient and
conspicuous place on the houses” (Ed.). It may be men-
tioned that Pallis 4 Few Motes, p. 11 regards the adj. in
Mk 674 γενομένης ἡμέρας evkalpov, as = an ““ empty” day,
a day without work, a festival; the meaning is supported
from Byzantine (see Sophocles Zex. s.v.) and modern Greek.
εὐκαίρως.
P Hal I. 178 (iii/p.c.) ἐὰν εὐκαίρως ἔχηις, P Lond 338
(B.C. 161) (=I. p. 20) ὑπομνήσαντά ce εὐκαίρως. A form
εὐκαιρεί, unknown to the lexicons, is found in P Grenf I. 64°
(vi/vii A.p.) (as amended Archiv iii. p. 121) καὶ σὺν θεῷ
εὑρίσκω εὐκαιρεὶ ὃν προσαναφέρω : cf. also the new evxatpo-
τέρως (1. evk—) in P Lond 13491 (A.D. 710) (= IV. p. 23).
εὔκοπος.
For the corresponding verb cf. the closing greeting of a
letter PSI IV. 286%8 (iii/iv a.D.) ἐρρῶσϑαί σε εὔχομ(αι)
εὐκοποῦντα διὰ ὅλου βίου. The editor states that he has
not found the formula elsewhere, and compares the Homeric
peta ζώοντες.
εὐλάβεια.
In P Par 265 (B.c. 163-2) (= Selections, p. 15) the Twins
describe the Serapeum officials as—ovSeplay εὐλάβειαν προ-
opwpévwy, “paying no regard to religious scruple,” where
εὐλάβειαν has the same religious connotation as in Prov 2814.
(MGr = “‘piety.””) For the use of the subst. as a title of
respect, like our ‘‘Your reverence,” see P Flor I. 737
(A.D. 505) ὁμολογῶ ἑκουσίως Kal αὐθαιρέτως μεμισθῶσθαι
παρὰ τῆς σῆς εὐλαβε[ία]ς κτλ.
εὐλαβέομαι.
P Par 457 (B.C. 153) εὐλαβοῦμαι τὸν ἐνδίκτην τὰ πλῖστα,
BGU IV. 1116 (8.6. 13) καὶ μηδὲν τὴν ᾿Αντωνίαν
Φιλημάτιο(ν) εὐλαβ(εῖσθαι), and the Christian P Fay 1365
(iv/a.D.) ὅθεν μηδένα εὐλαβούμενοι μᾶλλον ἀπαντήσατε ἀπ᾽
ἑαυτῶν πρὸ τοῦ τις ὑμᾶς ἐνέγκῃ, “τπετείογε heed no one
rather than me and return from where you are before some
one fetches you” (Edd.). See also the letter Preisigke
4650 εὐλαβήθητι μήπως μὴ καταλάβουσίν σε ἐν [᾿Α]λε-
ξανδρείᾳ, where the construction may be compared with
Ac 23!9HLP. The active, which does not occur in the NT,
is found in BGU II. 665 (i/A.D.) ὅπως σε παρακαλέσῃ
[εἸὐλαβεῖν αὐτήν.
εὐλαβής.
After the close of the fifth century εὐλαβέστατος is very
common as a designation for various orders of the clergy (see
s.v. εὐλάβεια), asin BGU I. 305} (A.D. 556) τοῦ εὐλαβεστάτον
διακόνο(υ), and in P Giss I. 57! (vi/vii A.D.) ὁ εὐλαβέστατος
"Ama Κόλλουθος ὁ πρεσβύτερος, where see the editor's note.
For the adv. we may cite P Par 12! (B.c. 157) εὐλαβῶς μου
σχόντος, BGU IV. 1141°8 (B.c. 14) εὐλαβῶς ἔχων διὰ τὸ
,
εὐλογέω
προεγνωκέναι με περὶ τῶν ϑακτυλιδίων, P Tebt II. 304%
(A.D. τ6γ-8) εὐλαβῶς ἔχων τὸν περὶ τοῦ θαναθανάτου (/.
θανάτου) αὐτοῦ κιντυνων (1. κίνδυνον), ““ being careful for
the danger to his life’’ (Edd.). The adj. in MGr retains
the NT meaning ‘‘ pious.”
εὐλογέω.
We can illustrate this verb only from the Christian papyri,
as P Amh II. 145} (iv/v A.D.) τῷ ἀγ]απητῷ ἀδελφῷ καὶ
ηὐλ[ο]γημένῳ, and the late P Grenf 11. 113? (viii/ix A.D.)
τῶν εὐλογημένων τριῶν συνόδων, 11 μετὰ τῶν σὺν αὐτοῖς kal
εὐλογημένων ὁμονόων. It occurs, however, in inserr. in such
a formula as OG/S 73 εὐλογεῖ τὸν θεὸν Πτολεμαῖος Διονυσίου
᾿Ιουδαῖος, and was by no means confined to the Jews as
Dittenberger shows from C/G 4705 4? (of Pan) €[¥]Aoy[a]
τὸν εὔο[δο]ν θεόν, 2d. 4705 εἶ εὐλογῶ [τ]ὴν Hiow. See also
Syd 8g1*4 (ii/A.b.) where the prayer is uttered that a pro-
tector of a tomb—ta@v λῴων ἀπολαύοι εὐλογοῖτό τε ἐν παντὶ
δήμῳ, and the exx. of the verb in votive inscriptions given
by Ramsay Zxf7 x. p. 54, as when a person who has been
chastised for his sin by the god dedicates a stele—e(¥)Aoyav
σου τὰς δυνάμί(ε)ις : he adds that the stele which is dedi-
cated is in one case called εὐλογία. In MGr εὐλογῶ =
“*praise,”” ‘* bless”: a form βλογῶ is also found.
εὐλογία.
With the use of the verb in OGZS 73 (see s.v. εὐλογέω), cf.
76. 74 (from the Thebaid—s.c. 247-221) Θεοῦ εὐλογία"
Θεύδοτος Awplwvos ᾿Ιουδαῖος σωθεὶς ἐκ πελί(άγ)ους. See
also Pretsigke 317 Evdoyla Κυρίου, and from Christian
times the vase inscr. 7, 1117 Εἰὐλογία tod ἁγίου Μηνᾶ.
The subst. is used as a Christian title of address in P Lond
89118 (iv/A.D.) (=III. p. 242, Chrest. I. p. 757) a letter to
a Bishop—ywecke(v) σε βούλομαι, ὦ ἀγαπητὲ πάτερ, ὅτι
ὅτε ἀπήντησα τῷ δουκὶ μετὰ τῆς HvAoylals σου, ἐδέξατο
αὐτήν κτὰ. For εὐλογία in the sense of a ‘‘good report”
cf. P Oxy I. 658 (iii/iv a.p.) εἰ δὲ ἔχετε εὐλογίαν τινὰ πρὸς
αὐτὸν ἀνέρχεσθε ἅμα αὐτῷ καὶ λέγετε, “if you have any-
thing to say in his favour, come with him and tell me”
(Edd.): cf. Aristeas 161. The adj. is found = ‘‘reason-
able,” ‘‘probable,”’ in P Tor I. 1¥-2 (B.c. 117) οὐθενὸς
εὐλόγου ἀντεχόμενον : cf. OGZS 504° (A.D. 128-9), 669!
(i/A-D.), and for the adverb P Oxy IV. 71828 (a.p. 180-192).
εὐμετάδοτος.
This NT ἅπ. eip. (1 Tim 618), which is best rendered
“ready to impart’’ (see Field Mores, p. 113f.), occurs
eight times in Vettius Valens, e.g. p. 46% γίνονται δὲ
συνετοί, ἁπλοῖ, εὐμετάδοτοι, ἡδεῖς, φιλοσυμβίωτοι κτλ.
εὐνοέω.
For this verb, which is rare in Bibl. Greek and in the
NT is confined to Mt 555, we may cite PSI I. 645 (i/s.c. Ὁ)
where a woman comes under a solemn promise εὐνοεῖν, ‘to
be well-disposed ’’ towards her husband: cf. P Ryl IT. 1532°
(A.D. 138-61) καῇ] αὐτὸς εὐνοήσας ἐμα[ζυτῷ κ]αὶ τῷ πατρί
pov, P Oxy IIT. 4945 (a.p. 156) εὐνοούσῃ μοι καὶ πᾶσαν
πίστιν μοι ἐνδεικνυμένῃ, “being well-disposed and showing
entire faithfulness towards me” (Edd.). So from the inscrr.
OGIS 532° (B.C. 3) ὀμνύω Ala, Γῆν, Ἥλιον. . . εὐνοή[σειν
263
εὐπειθής
Kalloapt Σεβαστῶι, similarly Sy/? 36429 (A.p. 37). There
seems no good warrant for the transl. ‘‘agree with’’ in Mt
Zc. AV, RV: see Abbott Joh. Voc. p. 207.
εὔνοια.
With the use of εὔνοια in Eph 67, cf. P Oxy III. 4945
(A.D. 156) where a testator sets free certain slaves κατ᾽
εὔνοιαν Kal φιλοστοργίαν. Other examples are 74. 642
(1i/A.D.) πεφροντίκαμεν τῆς πρὸς ὑμᾶς... εὐνοίας Kal
ἀρετῆς, P Tebt II. 32610 (c. a.n. 266) εὐνοίᾳ καὶ πίστι καὶ
τῇ τοῦ γένους οἰκειότητι, ‘owing to his kindness, fidelity,
and ties of kinship’’ (Edd.), Sy// 722!% (Cretan—ii/B.c.)
ὁμοίως δὲ kal τὰν εὔνοιαν ἂν ἔχει πορτὶ τὰν πόλιν, and so
frequently in the inscrr. In P Par 6315 (B.c. 164) (= P Petr
III. p. 32) ots ὀφειλόμενόν ἐστι διὰ [τὴν] πρὸς τὰ [πρ]άγματ᾽
εὔνοιαν ἀσμενῶς ἐπιδεξάσθαι τὸ προτεινόμενον, Mahafly
renders ‘‘ whose duty it is, on account of their loyalty to the
existing state of affairs, to receive what is proposed cheer-
fully.” A different turn is given to the word in BGU IV.
112115 (B.C. 5) ἐργάζεσθαι δὲ τὰ pepiobwpéva . . . τῇ καθη-
κούσῃ εὐνοίᾳ : cf. P Giss I. 561 (vi/a.D.) πᾶσα]ν [σπου]δὴν
καῇ] εὔνοιαν ποιεῖσθαι, and the Jewish inscr. in C. and 8.
ii. p. 650 (ς. A.D. 60-80) διά τε τὴν ἐνάρετον (““ virtuous ’’)
αὐτῶν [Bljaciw καὶ τὴν πίρ]ὸς τὴν συναγωγὴν εὔνοιάν τε
καὶ σπουδήν. For the adj. εὔνους (as in 4 Macc 43) cf Syi/
649." (B.C. 282-1) ὅσ]οι εἰσὶν εὔνους kal φίλοι Tod δήμου
(on the heterocl. plur. see Meisterhans Gy. p. 149): it
occurs as a proper name in BGU III. 999% 4 (B.c. 99) ad.
(cf. Mayser Gr. p. 258).
εὐνοῦχος.
Vett. Val. p. 868: ὁ τοιοῦτος γέγονεν εὐνοῦχος ἱερεὺς θεᾶς
ἐπίσημος : cf. also p. 1819. The word occurs in the address
of the late BGU III. 725 (A.p. 615) eis τὸν εὐδοκιμί(ώτατον)
ἄπα Ὅλ εὐνοῦχον. It survives in MGr.
Εὐοδία.
This proper name is common in inscrr., as C/G 3002,
5711, and the other references in Zahn Zntrod. i p. 533.
See also OG/S 77 (B.C. 217) a memorial tablet-—EvoStat,
and the late BGU II. 550! (Arab.) ἔχει Εἰὐοδία εἰς Ady(ov)
καμισί(ων) λιναρί(ων) λίτρ(ας) δύο κτλ. The masc. Εἰὐώδιος
is found in BGU III. 7938 (iii/A.p.), but the commoner
man’s name is Εἰὔοδος : see Zahn wf supra, and cf. the use
of the adj. in Prezsigke 4056 Ilavl εὐόδωι καὶ ἐπηκόωι
“Λυκίσκος ὑπὲρ αὑτοῦ, and C/G 4705 6? (cited s.v. εὐλογέω).
εὐοδόω.
For the literal use of this verb of a successful journey cf.
PSI IV. 2991 (iii/A.p.) pakpow[t]x [et] οὖν, ἀδελφή, ἄχρεις
οὗ ἄν pe θεὸς εὐοδώσῃ [πρὸς] ὑμᾶς, and so #4, also P Iand
628 (vi/A.D.) ἢ οἴκο[θε]ν εὐοδ[ω]θῶ, in a much mutilated con-
text. On the pres. subj. εὐοδῶται in 1 Cor 16%, see Proleg.
p- 54. The LXX use of the verb is fully illustrated by Anz
Subsidia, p. 290.
εὐπειθής.
The force of this adj. in Jas 317 (οἴ. 4 Macc 125) “ willing
to yield,” ‘‘compliant,” may be illustrated from a contract
in which a woman Ammonarion and her daughter Ophelous
agree to accept from Antiphanes a certain sum of money in
»
εὐπερίστατος
lieu of Ammonarion’s dowry—P Oxy II. 2685 (A.p. 58)
συνχωροῦμεν [πρὸς ἀλλήλο]υς ἐπὶ τοῖσδε, ὥστε ἡ [’ Ap-
μωνάριο]ν [καὶ] ἡ ᾿Ωφελοὺς εὐπιθεῖς γεγονυῖαι καὶ ἀπεσχη-
κυῖαι [παρὰ τοῦ ᾿Αντ]ιφάνους KTA., ‘we agree with each
other as follows :—A. and O. have given their consent and
have received from A. etc.” (Edd.). Other instances of the
word from legal documents of the Augustan age are BGU
IV. 1104? (B.C. 10) διὰ τοῦ ὑπὲρ τούτων εὐπειθῆ γεγονέναι,
27). 115517 (B.c. 10) νυνὶ δὲ εὐπ[ε]ιθὴς γεγονὼς ὑπὸ [τῆς]
Μάρβθας, 7. 11637 (B.c. 17). The verb is supplied by the
editor in OG/S 6655 (a.D. 49) tv’ εἰδότες] αὐτὰ Kal [edr]-
εἰθῆτε, where he explains εὐπειθεῖν as = εὐπειθῆ εἶναι.
εὐπερίστατος.
Deissmann’s reference (2S, p. 150) to the use of the
subst. περίστασις in the evil sense of ‘‘distress,” ‘‘calamity,”
as in 2 Macc 428, in the vernacular P Lond 42?! (B.c. 168)
(=I. p. 30, Selections, p. 10) μηδ᾽ ἐνβεβλοφέναι eis τὴν
ἡμετέραν περίστασιν, ‘nor spared a look for our miserable
state,” may perhaps be taken as supporting Theophylact’s
explanation of the compound adj. in Heb 12, ‘‘ because of
which one easily falls into distresses (περιστάσεις). As
against Westcott (Comm. ad /oc.), Moulton [G*. 11. § 106 (c)]
has shown that there is nothing in the form of the verbal to
forbid this interpretation, and he enumerates the various
meanings as follows—(1) ‘‘ easily avoided,” (2) ‘* admired”
(lit. ‘‘well-surrounded”’), (3) ‘‘ easily surrounding,” ‘‘ be-
setting,” or (4) ‘‘ dangerous ”’ (lit. ‘“‘ having easy distress ”).
εὐποιΐα.
P Lond 12448 (ϊν|Α.1).) (ΞΞ 111. p. 244) περὶ τῶν εὐποιειῶν
gov. The subst. survives in MGr, as does the verb εὐποιῶ,
which may accordingly be accepted as a proper form for the
Hellenistic period: see 2xpT7 xxiii. p. 379 f.
εὐπορέω.
P Oxy VII. 1068? (iii/A.p.) μὴ εὐπορήσας πλοῖον ἐν τῷ
᾿Αρσενοείδῃ ἔγραψα τῷ κυρίῳ μου Κληματίῳ κτλ., ““ finding
no boat available in the Arsinoite nome I wrote to my
lord Clematius etc.’ (Ed.). PSI IV. 299} (iii/A.p.) ἐπὰν
πλοίου εὐπορηθῶ, P Flor II]. 3678 (iii/A.D.) πολλάκις pov
- «+ χάρτας ἐπιστολικο[ὺς ἀπο]στείλαντος, ἵν᾽ εὐπορῇς τοῦ
γρά[φειν] μοι, 17 ἵν]α καὶ διὰ τῶν γραμίμάτων ὁ φίλος
εὐϊπορῇ μανθάνων [τὰ σοῦ See also the curious mantic
document where prognostications are derived from involun-
tary twitchings, P Ryl I. 2815 (iv/A.p.) ὀσφύος δεξιὸν μέρος
ἐὰν ἅλληται μεγάλως εὐπορήσει Kall] δοῦλος καὶ πένης ἐκ
κόπων, ‘if the right part of the loin quiver, a slave or poor
man will prosper greatly after distress” (Edd.), cf. 1°, and
from the inserr. A/1che/ 984° (ii/B.c. ad inzt.) εὐπορῶν πλεον-
dis ἐκ τῶν ἰδίων. A somewhat unusual use of the verb is
found in P Ryl II. 16277 (A.p. 159) where a woman who
has bought a half share of a house is described as—edrrop-
[οὖσα σὺν τοῖς] νῦν δικαί[ο]ις πᾶσι Kal πωλοῦσα καὶ
ὑποτιθοῦσα κτλ., ‘enjoying it with all present rights,
having the power of sale, mortgage,” etc. (Edd.).
εὐπορία.
With the last citation s.v. εὐπορέω cf. P Grenf II. 7219
(A.D. 290-304) εἰ δὲ μὴ ἀποδῶ, ἐξέσται σοι χρήσασθαι κατὰ
264
Ca
ευρίσκω
παντοίας μου εὐπορείας, and see P Oxy I. 711-17 (a.p. 303)
οὐδεμία δέ μοι ἑτέρα εὐπορία ἐστὶν ἢ τὰ χρήματα ταῦτα,
““T have no other resources than this money in question”
(Edd.). The adj. is common especially along with ém-
τήδειος to denote a person “‘rich and capable” of undertaking
some duty laid upon him, as in P Oxy IX. 1187" (a.p. 254)
ὃν ἐὰν αἱρῶνται φύλαρχον ὄ[ν]τα εὔπορον Kal ἐπιτήδειον, P
Cairo Preis 18° (A.D. 339) ὄντ[α]ς εὐπόρους κ[αὶ] ἐπιτηδίους
δυναμένους ἐκτελέσαι τὴν τὴν (om.) ἐνχειρισθεῖσαν αὐτ[οῖς]
λειτουργείαν, αἱ.
εὐπρέπεια.
The idea of “" majesty, stateliness,” which Hort (James,
p- 17) finds in the OT use of this word and in Jas 174, its
only occurrence in the NT, comes out well in Sy? 93217
(ili/A.D. γι.) oft κ]ύ[ρι]οι ἡμῶν μέγιστοι καὶ θειότατοι
αὐτοκράτορες διὰ παντός τε τοῦ ἑαυτῶν αἰῶνος βουληθέντες
ἐν τῇ αὐτῇ εὐπρεπείᾳ διαμεῖναι τὴν αὑτῶν ἐπαρχείαν, προσ-
ἔταξαν κτὰ. ᾿Απρέπια is read by the editor in P Iand 118
(iii/A.D.). In MGr εὐπρεπής has given place to πρεπός,
“proper,” ‘‘becoming” :; similarly ἄπρεπος (Thumb
Handbook § 115).
3) 66
εὐπρόσδεκτος.
Cf. νὼ 633° (ii/a.D.) cited s.v. δεκτός, and see Field
Notes, p. 184.
εὐπροσωπέω.
P Tebt I. 19! (B.c. 114) ὅπως εὐπροσωπῶμεν, ‘that we
may make a good show,” is some three centuries older than
the earliest citation hitherto given for this Pauline word
(Gal 6:3).
Εὐρακύλων.
For the formation of this word, which is not found except
in Ac 2715, the lexicographers compare Εἰὐρόνοτος. Accord-
ing to Blass (ad /.), it isa ‘‘ vox hybrida” made up of etpos
and aguzlo (gui Lat.= Kv as in’ Axtdas 183) : cf. Goodspeed
Exp V1. viii. p. 140, ‘‘the Greek east wind combined with
the Latin north-east (more exactly east-north-east) wind.”
Care
εὑρίσκω.
P Hib I. 485 (B.c. 255) οὐ γὰρ εὑρίσκω ἐν τοῖς βιβλίοις,
“for I cannot find the entry in the books” (Edd.), P Tebt
I. 58° (B.c. 111) εὑρήκαμεν δὲ τὸν ἐπιδεδωκότα τὸ ὑπό-
μνηίμα), P Oxy IIT. 53218 (ii/A.D.) καὶ γὰρ ἐν Iladpe τότε
σε εὗρον, P Iand 81 (ii/A.D.) ἐὰν τὸ χυτρί]ον εὕρωι (for form
cf. Mayser Gr. p. 134 f.), διαπέμψ[ομαι διὰ το]ῦ ὀνολάτου
dpep(pve[s: cf. for the passive P Rein 111} (B.c. 111) διὰ τὸ
τοῦτον ἐκπεπτωκέναι Kal μὴ εὑρίσκεσθαι, ‘because this man
has left the country and is not to be found,” P Oxy IV.
743% (B.C. 2) καὶ εὑρέθη μήτε εἰληφὼς μήτε δεδωκώ(ς), “it
was discovered that he had neither received nor paid any-
thing,” and P Giss I. 47* (Hadrian) λείαν ἄξια εὑρῆσθαι.
For a weaker sense, as in Mt 2737 a/., see P Tebt II. 3305
(ii/A.D.) παραγενομένου εἰς τὴν κώμην εὗρον τὴν οἰκίαν μου
σεσυλημένην, P Gen I. 54%! (iv/A.D.) ἀπελθόντων ἡμῶν
ἐκεῖσαι εὑρήκαμεν τὸν πραιπόσιτον τοῦ σάγου ἐκῖσαι. Cf.
also Ev. Petr. 6 εὑρέθη wpa ἐνάτη. The verb is used abso-
lutely in the curious acrostic P Tebt II. 278%° (early i/A.D.)
εὐρύχωρος
εἰς τὴν ἑπτάζωνον, μέτρει ἀποκάτωθεν, καὶ εὑρήσεις. With
Lk 67, 1154 D, we may compare the use of εὑρίσκω in P Par
457 (B.C. 153) προσέχων μὴ εὕρῃ τι κατὰ σοῦ imiv. In Sy//
535°" (ii/B.c.) τοῦ δὲ εὑρόντος ἀργυρίου λογισάμενοι ἐπὶ
δραχμεῖ τὸν τόκον, it is = “ fetch” (by sale), andin ῬΒΤ ῚΝ.
403)" (iii/B.c.) τοῦ εὑρίσκοντος Kal ἔτι ἐλάττονός σοι ὑπ-
άρξει, it is used of the “current” price (see the editors’
notes). For the form εὑρήκειμεν see P Eleph 13° (B.C. 223-2),
and for εὕροσαν, as often in LXX, see BGU IV. 120118 (A.D.
2) εὕροσαν τὸν στροφέα τοῦ ἑνὸς μέρους [τ]ῆς θύρας ἠρμένον
χ[ερφείν. The verb occurs in the Christian prayer P Oxy
VI. 9258 (v/vi A.D.) (= Selections, p. 131) φανέρωσον . . εἰ
. εὑρίσκω σε σὺν ἐμοὶ πράττοντα (kal) εὐμενῆν, “reveal
whether I shall find Thee aiding me and gracious,” and in
the new Logion, P Oxy IV. 65427, ἡ βαστίλεια τῶν οὐρανῶν]
ἐντὸς ὑμῶν [élore [kal ὅστις ἂν ἑαυτὸν] γνῶ ταύτην εὑρήϊσει
ἘΣ It is perhaps worth noting that in P Ryl II. 12577
(a charge of robbery—a.D. 28-9) ὡμολ[ςό]γησεν τὴν πυξίδα
ὡς προφέρεται κενήν, ‘“‘he acknowledges (having found) the
box but alleges that it was empty” (Edd.), the omission of
εὑρηκέναι is oddly like Rom 4! B. In P Grenf I. 14 (ii/B.c.)
the faithless lover is called ἀκαταστασίης εὑρέτης, while for
εὕρημα we may compare P Oxy III. 472% (c. a.p. 130) εἰς
συκοφαντίαν εὕρημα, ‘an excuse for calumnies” (Edd).
For exx. of the unaspirated etplokw, see Cronert Mem.
Herc. p. 146f. MGr εὑρίσκω, βρίσκω, βρίστω, εὑρήκω :
ξεύρω, “1 know.”
εὐρύχωρος.
For the subst. see P Tebt II. 38317 (A.D. 46) βορρᾶ
εὐρυχωρ[ία, “on the north an open space,” and cf. Sy//
431 (mid. iv/B.c.) ὅπως ἂν ἦι εὐρυχωρία Σουνιεῦσιν ἀγορ-
άζεν καὶ ἄλλωι τῶι βουλομένωι. In the OT the adj. connotes
freedom and prosperity, as in Ps 30 (31)®, Hos 418, Isai 30%:
see McNeile on Mt 73%.
εὐσέβεια.
As emphasizing the place of this word and its cognates in
religious phraseology, see P Par 291° (B.c. 161-0) δι’ ἣν
ἔχετε πρὸς Td θεῖον εὐσέβειαν, and the payments made ἐξ
ev[oeB (elas) to the temple of Socnopaeus in P Tebt 11. 2984
(A.D. 107-8): cf. P Leid Wx%i-2! (ii/iii A.D.) οὕτω τούτῳ
(sc. τῷ θεῴ) πάντοτε θυσίαζε, καὶ τὰς εὐσέβιας πρόσφερε.
The word = “ loyalty ” occurs in the copy of a letter of date
A.D. 46 in which the Emperor Claudius thanks an athletic
club for a golden crown sent to him on the occasion of his
victorious campaign in Britain—éml τῇ κατὰ Βρεταννῶν νεικῇ
χρυσοῦν σ[τέϊφανον ἡδέως ἔλαβον σύμβολον περιέχοντα τῆς
ὑμετέρας πρός με εὐσεβείας (P Lond 117815 -- ΤΙ]. p. 216,
Selections, p. 99): cf. BGU I. 326? (ii/A.D.) τῇ φρόντιδι καὶ
εὐσεβείᾳ τῶν [κἸληρονόμων pov, and CP Herm I. 521" (A.D.
266-7) (= Chrest. I. p. 57) κατὰ τὴν ἔμφυτον αὐτοῦ πρὸς
το[ὺς ὑπ]ηκόους φιλανθρωπίαν Kal πρὸς Ta θεῖ[α] εὐσέβε[ιαν.
In BGU IV. τ197}5 (time of Augustus) a petition to a high
state-official Asclepiades, who is addressed—t@ θεῶι καὶ
kup(wi,—runs δ]εόμενοι οὗ (1. οὖν) τῆς παρὰ σοῦ εὐσεβήας
[μεταλαβεῖν..... Ἴειτου ἀξιοῦμεν κτλ. The religious
connotation of the word denoting ‘‘ operative, cultive piety”
(Alford on Ac 315) comes out well in the inscrr., as when the
Parr ΠῚ.
265
εὐσεβής
inhabitants of Priene are praised ἐπὶ τῇ πρὸς] τὸ θεῖον εὐ-
σεβείᾳ (Priene 117°-i/B.c.: cf. 26. 11838, and Rouffiac
Recherches, p. 80f.), or when a certain Posideus is described
α5-τῆς Te πρὸς τὸ θεῖον εὐσεβείας καὶ τῆς πρὸς Td κοινὸν
φιλοστοργίας τὴν μεγίστην πρόνοιαν ποιούμενο[ς (J/ichel
459°-ii/B.C. ad znzt.): see also the Commagene rescript of
Antiochus I. OG/S 383'* (mid. i/B.c.) ἐγὼ πάντων ἀγαθῶν
οὐ μόνον κτῆσιν βεβαιοτάτην, ἀλλὰ Kal ἀπόλαυσιν ἡδίστην
ἀνθρώποις ἐνόμισα τὴν εὐσέβειαν, and the pompous decree
in which Nero invites the presence of the Greeks at Corinth
in A.D. 6γ---τῆς els με εὐνοίας Te Kal εὐσεβείας ἀμείψασθαι
θέλων τὴν εὐγενεστάτην ᾿Εἰλλάδα, ‘desiring to requite most
noble Hellas for her good-will and piety towards me”
(Sy/Z 376). With the list of virtues in 2 Pet 1°f Deissmann
(2.4. p. 322) compares an inscr. from Asia Minor, i/B.C.,
in honour of one Herostratus, OG/S 4388 ἄνδρα ἀγαθὸν
γενόμενον καὶ διενένκαντα πίστει καὶ ἀρετῇ καὶ δικ]αιοσύνῃ
καὶ εὐσεβείαι καὶ τὴν πλείστ[η]ν εἰσενηνεγμένον
σπουδήν. See also Aristeas 229, Philo Quod Deus sit
immutabelis 14 (ed. Cohn ii. p. 72). As showing the true
Hellenistic character of this word, it may be noted that in
the NT it is confined to 2 Pet, Acts, and the Pastorals, and
that of 59 occurrences in the LXX 47 belong to 4 Macc:
see Dibelius on 1 Tim 2? (in HZN7).
εὐσεβέω.
For the religious connotation of this verb, cf. two of the
recently discovered /be//z, P Ryl II. 112 (a)* (A.D. 250) καὶ
ἀεὶ μὲν θύουσα Kal εὐσεβοῦσα τοῖς θεοῖς διετέλεσα, 20. (c)®
ἀεὶ μὲν τοῖς θεοῖς θύω καὶ εὐσεβῶ διατελοῦσα, where the dat.
is due to θύειν. For the constr. with the acc., as in Ac 173%,
see a decree by Epaminondas attached to Nero’s decree cited
s.v. εὐσέβεια, where the Emperor is belauded as προειρημένος
εὐεργετεῖν τὴν “Εἰλ(λ)άδα, ἀμειβόμενος δὲ kal εὐσεβῶν τοὺς
θεοὺς ἡμῶν παριστανομένους αὐτῷ πάντοτε ἐπὶ προνοίᾳ καὶ
σωτηρίᾳ (.5γ,}) 37635) : see also s.v. ἀσεβέω. The verb is
followed by the more regular πρός in Michel 1558? (iii/8.C.)
πρὸς τοὺς θεοὺς εὐσεβεῖν.
εὐσεβής
occurs in a somewhat general sense in P Flor III. 338?
(iii/A.D.) εὐσεβὲς τὸ πρᾶγμα ποιεῖς, ἐὰν ποιήσῃς τὸ βιβλίδιον
ἐκεῖνο ὡς ἐγύμνασα αὐτὸ σύν σοι ἐν τῇ πόλει : it is applied
to taxes in P Cairo Preis 4® (A.D. 320) ἐγεώργησα πλεῖστα
ἀναλώματα ποιησάμενος ὑπὲρ τοῦ εὐμαρῶς δύνασθαί με
διαλύσασθαι τὰς εὐσεβεῖς εἰσφοράς. For its use as an
Imperial designation (= Pus), from the close of ii/A.D.,
see P Hamb I. 13? (a.p. 210) ἔτους ἴῃ ΔΛουκίου Σεπτιμίου
Σεουήρου Εἰὐσεβοῦς Ileprivaxos κτὰλ., with the editor's
note. In the Commagene rescript (see σοῦ. εὐσέβεια) we
find—orepavottw πάντας τοῖς χρυσοῖς στεφάνοις, ods
ἐγὼ καθιέρωσα ϑαιμόνων εὐσεβέσι τιμαῖς (OG/S 3835),
Interesting too are the occurrences in Egyptian sepulchral
inscrr., as Preisigke 2048 (ii/B.c.) Πτολεμαῖε χρηστέ, χαῖρε,
καὶ εὐσεβῶν ὕἵκοιο χῶρον, and the poetical inscr. edited by
Rubensohn in Archiv vy. p. 164, where one of the lines
runs—
Μίνω σύνθωκος δ᾽ εἰμὶ παρ᾽ εὐσεβέσιν.
35
εὐσεβῶς
εὐσεβῶς.
P Oxy VIII. 111917 (A.D. 254) οἷς ἑπόμενοι εὐσεβῶς καὶ οἱ
κατὰ καιρ[ὸ]ν ἡγησάμενοι τοῦ ἔθνους, “they have been
scrupulously followed by the praefects appointed from time
to time” (Ed.). From the inscrr. cf. OG/S 517 (iii/B.c.)
πρὸς τὸν Διόνυσον kal τοὺς ἄλλους θεοὺς εὐσεβῶς καὶ ὁσίως
διακείμενος τυγχάνει, 16. 3225 (B.C. 157-6) ἱέρειαν . .. ἀνα-
στρ[αφεῖσα]ν καλ[ῶς] καὶ εὐσεβῶς καὶ ἀ[ξιῶς τῆς θεᾶς, a/.
εὔσημος,
like ἄσημος (7.:.), is used in personal descriptions with
reference to any ‘‘distinguishing’’ marks, as in P Petr I.
19 (B.C. 225) οἸὐλῃ εὔσημος μετώπωι perfor, P Flor III.
316% (ii/A.D.) Πασίωνι - εὐσήμωι ὀ[φθαλ]μῷ δεξιῷ.
From the inscrr. we may cite OG/S 90% (the Rosetta stone
—B.C. 196) ὅπως δ᾽ εὔσημος ἧι viv τε καὶ εἰς τὸν ἔπειτα
χρόνον, and 20. 665! (A.D. 49) βούλομαι οὖν [σ]ε. . . καθ᾽
ἕκαστον τόπο]ν αὐτὸ (a decree) προθεῖναι σαφέσι καὶ
εὐσήμοις [γράμμασιν. For the adv. = ‘‘legibly” see P Par
6211.7 (c, B.C. 170) and cf. P Oxy IX. 1188° (A.D. 13) προσ-
avéve(yke) evay(pws), “report clearly.” In P Tebt I. 1411
(B.c. 114) the editors render εὐσήμως “in detail” with refer-
ence to various items in a report on certain property.
εὐσχημόνως.
Syil 5211} (B.C. 100) καὶ ἤραντο ταῖς θυσίαις τοὺς βοῦς
εὐσχημόνως, 26. 65.352 (B.C. 91) ῥαβδοφόροι δὲ ἔστωσαν... ..
ὅπως εὐσχημόνως καὶ εὐτάκτως ὑπὸ τῶν παραγεγενημένων
πάντα γίνηται, 26. 6641 (B.C. 98-7) πεπομπευ[κέναι κα]τὰ
τὰ προστεταγμένα ὡς ὅ τι κ[άλλισῆτα καὶ εὐσχημονέίστατα.
εὐσχημοσύνη.
Syll 24655 (B.C, 220-16) προδιδοὺς ἀργύριον εἰς ἐσθῆτα,
ἀεὶ προνοούμενος τ]ῶν ὑφ᾽ αὑτὸν τεταγμένων τῆς εὐσχημο-
σύνης, OG/S 339% (c. B.C. 120) τῆς τε ἄλλης εὐσχημοσύνης
τῆς κατὰ τὸ γυμνάσιον ἀντελάβετο καλῶς καὶ φιλοτίμως,
Michel 5455 (ii/B.C.) τό τε ἦθος κοσμιότητι καὶ εὐσ[χη]μοσύνῃ,
Cagnat IV. 1029°° (i/B.C.) τὴν τοῦ σώμ]ατος εὐσχημοσύνην.
εὐσχήμων.
With 1 Cor 73° πρὸς τὸ εὔσχημον, “ἴον that which is
seemly,” ‘‘to promote decorum,” cf. the office of the
εὐσχήμων or guardian of public morals in Egypt, eg. BGU
III. 926° (a.p, 188) ἵνα παραγενομένων τ[ῶν] κρατίστων
εὐσχημόν[ων] μη δε]μία μέμψις γένη[ται, 2. 1. 147? (ii/iii
A.D.) ἀρχεφόδοις καὶ εὐσχήμοσι κώμης, P Ryl 11. 23615
(A.D. 256) εἰς τὴν οἰκίαν τοῦ εὐσχήμονος, ‘‘to the house of
the magistrate,” and Osty 1153 (Rom.) πέμψατε τοὺς εὐ[σ]-
χήμονας τοὺς ἐπὶ τῶν παρολκημ(άτων). The adj. is used
in the weaker sense of ‘‘fitting,” ‘‘suitable,” in AZiche/
1510° (B.C. 167-146) with reference to erecting a statue—
ὅπου ἂν δόξηι εὔσχημον εἶναι. For the meaning ‘‘ of
honourable position ’’ (in society), as in Mk 1543, which is
condemned by Phrynichus (ed. Lobeck, p. 333), and de-
scribed by Rutherford (VP p. 417) as apparently ‘‘ confined
to Christian writers,” we can now add to the exx. cited
by Wetstein from Plutarch and Josephus such passages as
P Hamb I. 377 (ii/a.p.) ob γὰρ ἀληθινὸς φιλόσοφος καὶ
εὐσχήμων yeyévy[oat, and P Flor I. 167° (a.p. 239) ἐντεῦθεν
δὲ παρέλαβον παρὰ τῆς εὐσχήμονος, “from the noble lady”
200
εὐφημία
—an interesting parallel to Ac 135°, 1712, and 1734 Ὁ) (see
Ramsay CRZ, p. 161). Ina trial before the prefect, P Flor
I. 61° (A.D. 85), the sentence is pronounced—&évos μ[ὲ]ν ἧς
μαστιγωθῆναι, διὰ σεαυτοῦ [κ]ατασχὼν ἄνθρωπον εὐσχ-
ἤμονα καὶ γυναῖκαν. See also γώ 717} (ii/B.c.) τὴν
παρεπιδημίαν ἐποιήσατο εὐσχήμονα καὶ ἀξίαν τειμῆς, Aazbec
3525 (a physician’s epitaph) σπουδαῖον, εὐϊπροσήγορον] kal
εὐσχήμονα, and the passages in Vettius Valens, where the
word is defined in the Index as =“ ¢Wustris.”
εὐτόνως.
For the comparative of this adverb which in the NT is
confined to Lk, cf. P Lille I. 3414 (B.c. 241-0) ἐπ]ιστεῖλαι
εὐτονώτερον, P Petr IT. 9 (1)8 (B.c. 241-39) καλῶς ποιήσεις
εὐτονώτερον γράψας ᾿Ανδροσθένει, id. 14. (2) γράψον οὖν
εὐτονώτερον Θερῶνι. For the adj. cf. P Oxy XII. 1468?
(¢. A.D. 258) ἡ σὴ εὔτονος kal περὶ πάντα ἀκοίμητος πρόνοια,
“your active and in all cases unresting vigilance’’ (Edd.),
OGIS 315° (mid. ii/B.c.) XA@pos δ᾽ εὐτονώτατος ἣν τὰ
Ῥωμαϊκὰ προτείνων : for the subst., BGU III. 786i}
(ii/A.D.) διὰ τῆς [σ]ῆς ε[ὐ]τονίας : and for the verb, 24. 97.015
(A.D. 177) ἐὰν γένηται μὴ εὐτονῆσαι αὐτὸν [ἀ]ποδοῦναί μοι
τὴν προῖκα, Michel 156439 (A.D. 175) εὐτονήσουσι γὰρ οἱ
προεστῶτες τοῦ μηδὲν αὐτῶν λυθῆναι, and 20. 4%.
εὐτραπελία.
For this word in a good sense we may cite Demetr. de
Elocut. 177 (ed. Roberts) ἡ yap ᾿Αττικὴ γλῶσσα συνεστραμ-
μένον τι ἔχει καὶ δημοτικὸν καὶ ταῖς τοιαύταις εὐτραπελίαις
πρέπον, ‘the Attic dialect has about it something terse, and
popular, and so lends itself naturally to the pleasantries
of the stage”: cf. the adj. 7. 172 ἢ yap ἀντίθεσις εὐτράπ-
os, ‘there being wit in a play on words.” The simplex
*tpdmedos is not found, but is vouched for by the Lat.
torcudus also = ‘‘turning,’”’ but applied in a different way :
see Brugmann-Thumb, p. 231.
Εὔτυχος.
This proper name is common in the inscrr.: see also
P Petr I. 128, where it is the name of a Syrian slave—
παῖ[δας] Διονύσιον καὶ Eitvxoy Σύρους. The form
Εἰὐτύχης is found in Perg 568° (Imperial times), and the
fem. Evtuxls in Miche? 1560419 (c, B.c. 135).
For the subst. εὐτυχία, as in 4 Macc 611 A, cf. P Tebt IT.
2841) (1/B.C.) ἐξ εὐτυχίας.
εὐφημία,
which by derivation is = ‘‘good φήμη,᾽᾽ ‘auspicious
sound,” came to be applied ina wider sense to ‘‘ reputation,”
as presumably in 2 Cor 68, its only NT occurrence: cf. the
letter addressed to a bishop, P Lond 8919 (iv/A.p.) (= IIL.
p. 242, Chrest. I. p. 757) ἢ yap εὐφημία σου, πάτερ, περι-
εκύκλωσεν τὸν κ[όσ)]μον ὅλον ὡς ἀγαθὸν πατέρα (/. ἀγαθοῦ
πατρός), and from the inscrr. “77Ἴελεί 39459 (mid. 1.8.6.)
εἶναι θ᾽ ἑαυτῷ]. . τὴν πα[ρὰ] πᾶσιν ἀγαθὴν εὐφημίαν,
OGTS 3305) (c. B.C. 120) περιτιθεὶς τὴν ἐκ τῶν ξένων
εὐφημίαν τῆι πάτριδι, and for the verb Sy// 6 5339 (B.C. gt)
ὅταν δὲ at θυσίαι καὶ τὰ μυστήρια συντελεῖται, εὐφαμεῖν
πάντας καὶ ἀκούειν τῶν παραγγελλομένων. From Menander
we may cite γασηι. p. 194 τοὺς εὖ γεγονότας καὶ τεθραμ-
εὔφημος
μένους καλῶς | κἀν τοῖς κακοῖς δεῖ λόγον ἔχειν εὐφημίας,
“the well born and nicely nurtured must carefully abstain
from evil speech even in misfortune,” and 74. p. 89
εὐφημείσθω | τέμενος περὶ Λευκάδος ἀκτῆς, “let the shrine
be held in good repute along the Leucadian shore.”
εὔφημις.
A suggestion of the earlier associations of this word (see
s.v. εὐφημία) may perhaps be found in Phil 48, where it
recalls Greek ethical teaching, and ‘‘signifies the delicacy
which guards the lips, that nothing may be expressed in
public worship that could disturb devotion or give rise to
scandal” (E. Curtius Gesch. Abhanal. ii. p. 532, Exp. VII.
iv. Ρ. 442).
εὐφορέω.
With this verb in Lk 1216 cf. the use of the subst. in the
dialect inscr. of Nisyros E¢h. Arch. 1913, p. 7, No. 17
(iii/B.C.) ὅπως σίτου τε [εὐφ]ορία γίνηται. See also Hobart,
Ρ- 144.
εὐφοαίνω.
The thought of merrymaking at a feast, as in Lk 1619
(cf. Field JVo/es, p. 69 f.), comes out in a ii/A.D. letter from
the Faytim, where the writer asks—xpfodv pot ὀνάριον
ὑπὸ τρίχωροί(ν) οἴνου καὶ τὸ ἀντίφορτον, ἵνα σχῶμεν αὐτὸ
εἰς τὰ Σουχεῖα (the festival of Souchos, a Faytim deity),
ἵνα καὶ ἐν τούτωι διὰ σὲ δόξωμεν εὐφραίνεσθαι (BGU I.
248**). In BGU IV. 1080? (iii/a.p.) (= Chrest. I. p. 564)
a father, congratulating his son on his marriage, writes—
kal ἡμεῖς δὲ ἀκοῇ ἀπόντες ὡς παρόντες διαθέσι ηὐφράνθημεν
κατευχόμενοι ἐπὶ τοῖς μέλλουσι. From the inserr. we may
cite ΟΟ 15 504"° (A.D. 128-9) kal εὐφρᾶναι ὑμᾶς ἐνδειξάμενοι
ἣν πρὸς αὐτὸν εὔνοιαν ἔχομεν, and C. and δ. ii. p. 386,
No. 232!® (time of Caracalla or Alex. Severus) σπεύδετε,
τὴν ψυχὴν εὐφραίνετε πάντοτε, [θ]νη[τοί--α Jew speaks.
See also Aazbel 920% 6. (time of Severus) εὐφραίνεσθαι
(.—eo8e), φίλοι, εἰς λαβύρινθον ἀεί.
εὐφροσύνη.
P Lips I. 119% 1(a.D. 274) εὐφροσύνην ἂν παρέσχεν τὴν
τελιοτάτην. The word occurs as a proper name in Preisioke
457 (ili/B.c.) “Iwdvva Evdpootvy: cf. the Christian letter
P Oxy VI. 93979 (iv/a.D.) (= Selections, p. 129) διὰ Εἰὐφροσύ-
vov. For the adj. see Predsigke 411 (iii/iv A.D.) where in a
sepulchral inscr. a certain Serapion is eulogized as φιλότεκνε
φιλογύναιε φιλόφιλε εὐφρόσυνε ἄλυπε χρηστέ, and P Lond
V. 16848 (mid. vi/A.D.) ἐν εὐφροσύνῳ εἰμι, where the editor
notes that the meaning may be “1 have a good opportunity,”
or merely “1 am glad.”
εὐχαριστέω
was originally = ‘‘do a good turn to,” ‘‘oblige,’’ as in
P Petr II. 2 (4)5 (c. B.c. 260) (= Witkowski?, p. 24) edxapt-
στήσεις μοι, ‘“gratiam meam merebis, gratiam tibi habebo,”
7b. 15 (3)7 (B.C. 241-39) τοῦτο δὲ ποιήσας εὐχαριστήσεις
ἡμῖν, “by doing this you will oblige us” (Ed.), P Hib I.
665 (B.C, 228) ὥστε σε μὴ διὰ κενῆς εὐχαριστῆσαι ἡμῖν,
“*so that you shall not oblige me to no purpose ”’ (Edd.),
P Eleph 137 (B.C. 223-2) εὐχαριστήσεις οὖμ μοι σαυτοῦ τε
267
4 U
εὐχάριστος
ἐπιμελόμενος, ‘oblige me by taking care of yourself’’ (on
the use of the fut. see Proleg. p. 177). In late Greek this
passed readily into the meaning ‘‘be grateful,” ‘* give
thanks ’’: cf. Lob. Phryn. p. 18 ‘‘pro gratias agere ante
Polybium usurpavit nemo.” Thus we have P Amh IT. 133?
(early ii/A.D.) πρὸ τῶν ὅλων ἀσπάζομαί σε kal εὐχαριστῶ
σοι ὅτι ἐδήλωσάς μοι στὴν (1. τὴν) ὑγείαν σου, P Oxy I.
71}. 35 (A.D. 303) πρὸς τὸ δυνηθῆναί με τὰ ἴδια ἀπολαβεῖν
καὶ τὴ[ν] τύχην σου εὐχαρειστῖν, ‘so I shall be enabled to
recover my property and acknowledge my gratitude to your
excellency”” (Edd.), and more particularly with a religious
reference, P Lond I. 42" (B.c. 168) (=I. p. 30, Sedections,
p- 10) ἐπὶ (cf. τ Cor 14) μὲν τῶι ἐρρῶσθα[(] σε εὐθέως τοῖς θεοῖς
εὐχαρίστουν, “41 immediately gave thanks to the gods that
you were well,” P Tebt I. 56° (late ii/B.c.) καλῶς οὖν ποήσῃς
εὐχαριστῆσαι πρῶτον μὲν τοῖς θεοῖς, δεύτερον δὲ σῶσαι
ψυχὰς πολλάς, BGU ΤΙ. 4235 (ii/a.p.) (= Selections, p. 90)
εὐχαριστῶ τῷ κυρίῳ Σεράπιδι, ὅτι μου κινδυνεύσαντος εἰς
θάλασσαν ἔσωσε, and from the inscrr. Syll 807 as cited
sv. ἀναβλέπω (cf. Lk 1716). See also Ramsay Exp7 x.
p- 54 for the prevalence of the formula εὐχαριστῶ τῇ θεῴ in
votive inscrr., recalling at once the Pauline εὐχαριστῶ τῷ
θεῷ pov. [On the place of ‘ thanksgiving ” in early letters, and
the correspondence suggested with the outward form of the
Pauline Epistles, cf. Deissmann ZAZ£, p. 168 n.%, Milligan
Documents, p. 93-] With the use of the passive in 2 Cor 144,
Deissmann (8S, p. 122) compares the mutilated P Petr IT.
2 (4)5 (B.c. 260-59) εὐχαριστηθείς μοι. In still another set
of passages εὐχαριστέω passes into the meaning “‘ pray,” as
P Lond 4138 (c. A.D. 346) (=II. p. gor) ε[ὐ]χ[αρ]ειστῶ
(εὐχαριστῶ GH) τῷ θεῷ περὶ [τῆ]ς σ[ωτ]ηρίας, 7. 4188
(6. A.D. 346) (-- 11. p. 303) εὐϊχαρι[σ]τ[ο]ῦμε τί] θεῷ περὶ
[τ]ῆς ὁλοκληρα σε (? 1 ὁλοκληρίας σου) (both as amended
P Lond III. p. 387), and the vi/A.p. Christian amulet BGU
III. 954% (= Selections, p. 132) εὐχαριστῶ ἐγὼ Σιλουανὸς
υἱὸς Σαραπίωνος kal κλίνω τὴν κεφαλήν [poly καενώπιόν
(2. κατεν---) σου. MGr εὐκαριστῶ, “thank,” ‘‘ satisfy.”
εὐχαριστία.
For this subst. we can cite only one ex. from the papyri,
P Lond 1178* (A.D. 194) (= III. p. 216) τῆς πρὸς αὐτοὺς
εὐχαριστίας, in the copy of a letter written by the Emperor
Claudius to a Gymnastic Club expressing his gratification at
games performed in his honour. It is, however, common in
the inscrr., e.g. OGZS 2278 (iii/B.c.) διὰ τὴν τοῦ δήμου
εὐχαριστίαν, Sy/7 365° (c. A.D. 37) εἰς εὐχαριστίαν τηλικού-
του θεοῦ εὑρεῖν ἴσας ἀμοιβάς, and OG/S 199% (i/A.D.) δι᾿ ἣν
ἔχω πρὸς τὸν μέγιστον θεόν μουΑρην εὐχαριστίαν, where
the editor notes that εὐχαριστία -- τὸ εὐχάριστον εἶναι,
and that as the adj. denotes ‘‘non modo grati animi
hominem . . sed etiam gratiosum, acceptum,” the meaning
almost amounts to ‘‘ quia deus mihi favet.’’ On the Chris-
tian use of εὐχαριστία with the corresponding verb see a
note by Hort in 7715 iii. p. 594 ff. In _/HS xxvii. p. 65 we
hear of a εὐχαριστήριον to Dionysus. MGr εὐκαρίστησι,
“contentment,” ‘* pleasure.”
εὐχάριστος
is applied to the ‘beneficent’ gods in P Par 2915
(B.C. 161-9) δι ὑμᾶς τοὺς εὐχαρίστους θεούς, and in P Lond
879" (B.c. 123) (=III. p. 7) is an epithet of Ptolemy
Euergetes IIl.—IItoepatov θεοῦ HEvepyérou καὶ Σωτῆρος
ἑαυτῶν Evxaplorov: similarly of Ptolemy V. in OG/S 905
(the Rosetta stone—B.c, 196), where see the editor’s note.
Like the subst., it is very common in the inscrr. to denote
the ‘‘gratitude” of the people to their benefactors, as
Priene 103° (c. B.C. 100) γεν]όμενος ὁ δῆμος εὐχάριστος.
The way was thus prepared for the Christian use as in
Col 3%: see further s.v, εὐχαριστία.
εὐχή.
For εὐχή = ‘‘prayer’’ (as in Jas 515) cf. P Strass I. 4133
(A.D. 250) τῆς μὲν παιδὸς ἤδ[η γ]εγαμημένης κατὰ τὰς εὐχὰς
τοῦ πάππου, BGU IV. τοδοῦ (iii/a.p.?) συνχαίρων ἐπὶ τῇ
ὑπαρχθείσῃ σοι ἀγαθῇ [ἐἸσευβεῖ (.. εὐσεβεῖ) καὶ εὐτυχῇ
(7. εὐτυχεῖ) [σ]υμβιώσι κατὰ τὰς κοινὰς ἡμῶν εὐχὰς καὶ
προσευχάς, and P Giss I. 22, where a father writes to his
son, rejoicing that he is ἀπρόσ[κοπ]ον καὶ ἱλαρώτατον, and
adds 10 ταῦτά μ]οι ἡ πᾶσα εὐχή ἐστι [καὶ μ]έριμνα. In 2).
23 the same father writing to his daughter speaks of his
,
prayer for his children as ὃ πάντων (πασῶν 9) τῶν εὐχῶν pov
ἀναγκαιοτάτην. The Christian usage is seen in P Oxy VI.
939° (iv/A.D.) ταῖς εὐϊχαῖς ἡμῶν ἐπένευσεν διασώσας ἡμῖν
[τὴν ἡμῶν] κυρίαν, ‘He inclined His ear to our prayers by
preserving for us our mistress’ (Edd.), BGU III. 95435
(vi/A.D.) τὴν εὐαγγελικὴν εὐχήν, 2.6. the Lord’s Prayer.
According to Przene 17418 (ii/B.c.) one of the duties of the
priest of Dionysus is prayer—kal τὰς εὐχὰς εὔξεται ὑπὲρ τῆς
πόλεως τῆς ἹΠριηνέων : cf. the inser. (probably i/B.c.) found
on the lintel of the Temple of Pnepheros and Petesuchos in
the Fayim—IIvehepOr καὶ Ileterotxw καὶ τοῖς συννάοις
θεοῖς μεγάλοις μεγάλοις ὑπὲρ αὐτοῦ καὶ τῆς γυναικὸς καὶ
τῶν τέκνων εὐχήν (P Fay p. 32), and the fragmentary Jewish
inscr. over a seven-branched candlestick from Akmonia—
ὑπὲρ εὐχῆ (/. εὐχῆς) πάση (1. πάσης) τῇ πατρίδι (C. and 8.
11. p. 651). In this latter connexion it is interesting to notice
in a series of accounts of the four commissioners for the
waterworks of the ‘‘ metropolis” (Ὁ Hermopolis) the mention
not only of the water-rate (128 drachmae a month) for the
proseucha of Theban Jews, but also of a similar water-rate
for the evxetov, apparently ‘fa place for prayer” (P Lond
1177°—A.D. 113) (=III. p. 183, Chrest. I. p. 227): see
further Zxp7 xix. p. 41. For εὐχήν (with ἀνέθηκεν or
ἀνέστησεν understood) at the end of Anatolian inscrr. see
Ramsay in Lxf7 x. p. 13, where it is noted that the word
* sometimes the one
MGr
indicates both ‘* prayer” and ‘‘ vow,
thought being more prominent, sometimes the other.
εὐχή, ““ blessing,” ‘‘ prayer.”’
εὔχομαι.
With 3 Jn cf. P Oxy 11. 2921 (c. Α.1). 25) (= Selections,
p- 38) mpd δὲ πάντων ὑγιάνειν (7. ὑγιαίνειν) σε εὔχ[ο]μαι
ἀβασκάντως τὰ ἄριστα πράττων, “but above all I pray that
you may have good health, faring prosperously unharmed
by the evil eye.” The verb is very common in similar
epistolary phrases in the opening or closing greetings of
letters, e.g. P Fay 117°7 (a.p. 108) ἐρρῶσθαί σαι εὔχομαι
els τὸν del χρόνον, P Ryl 11. 2335 (letter of a retainer—
ii/A.D.) εὔχομαί σε τὸν κύριον ἰδεῖν ἐν μείζοσι προκο-
παῖς, ἐν ἁδραῖς εὐημερίαις, ἔρρωσο, κύριε, “1 pray, my
lord, that I may see your further advancement and ripe
᾽ ,
εὐχὴ 3
68 εὐωδία
prosperity. Farewell, my lord” (Edd.), 26. 2443 (iii/A.p.)
πρὸ μὲν πάντων εὔχομαι θεοῖς πᾶσιν [s}rws ὑγιαίνον-
Tas ὑμᾶς ἀπο[λ]άβω, “7 ἐρρῶσθαι ὑμᾶς εὔχομαι πολλοῖς
χρόνοις, and the Christian P Oxy X. 12984 (iv/a.p.)
πρὸ παντὸς εὔχομε (1. εὔχομαι) τῷ κυρίῳ θεῴ περὶ τῆς
ὁλοκληρίας σου καὶ τῶν φιλτάτων σου. From the inscrr.
we may cite OG/S' 378 (A.D. 18-9) θεῷ ἁγίῳ ὑψίστῳ ὑπὲρ
τῆς 'Ροιμητάλκου καὶ Τ7Πυθοδωρίδος ἐκ τοῦ κατὰ τὸν Κοιλα-
(λγητικὸν πόλεμον κινδύνου σωτηρίας εὐξάμενος καὶ ἐπι-
τυχὼν Τάϊος ᾿Ιούλιος ΤΙρόκ(λ)ος χαριστί(ήρι)ον, and the
address to a deceased person in an Alexandrian graffito
(Imperial period?) cited by U. von Wilamowitz-Moellen-
dorf Berlin, Sitzungsberichte 1902, p. 1ορ8---εὔχομαι κἀγὼ
ἐν τάχυ σὺν σοὶ εἶναι : cf. Phil 12% and see Deissmann
LAE, p. 305-
The verb is by no means so common in the NT as we
might have expected, having given place to the compound
προσεύχομαι, perhaps because, like εὐχή, it had come to be
“too much connected with the idea of a vow and a gift
promised to God” (Ramsay Κα x. p. 13). MGr
εὐκοῦμαι, ‘‘bless,’’ ‘wish well.’’
εὔχρηστος.
For εὔχρηστος with the dat. of pers. (2 Tim 274), cf. P
Petr III. 53 (x)® Πέτωνς, ὃν οὐδὲ od ἀγνοεῖς εὔχρηστον
ὄντα τοῖς ἐν τῶι νομῶι, ἀπέσταλται εἰς ᾿Αλεξανδρείαν,
‘*Petous, who, as you know very well, is of great value to
those in the nome, was sent to Alexandria” (Ed.), Priene
102° (c. B.C. 100) mpo[y]év[wy δὲ ὄντα γεγ]ενημένων εὐχρή-
στων κοινῆι [Tle τῷ[ι δήμ]ωι καὶ κατ᾽ ἰδίαν ἑκάστωι τῶν
π[ολιτῶν, and for the comp. see PSI IV. 36124 (B.c. 251-0)
προθυμότερος ἔσται Kal σοι εὐχρηστότερος. The constr.
with els is found in Caguat IV. 8182} where a certain C.
Ageleius is honoured at Hierapolis for fiscal services he had
rendered—eis xplas kup[ta]kas εὔχρηστο[ν] γενόμενον. For
the subst. see P Par 631%! (B.c. 164) (=P Petr III. p. 35)
ὅταν ὁρῶσιν ἀντικαταλλασσομένην αὐτοῖς τὴν εὐχρηστίαν,
“as soon as they see that the benefit will accrue to them-
selves also” (Mahaffy), and for the verb = ‘‘lend” (cf. Lob.
Phryn. p. 402) see P Oxy 11. 241°° (c. A.D. 98) πρός ται
(Δ Te) ἃς εὐχρήστησαν αὐτῷ κατὰ χιρόγραφον, “in return
for an accommodation in accordance with a note of hand ”
(Edd.), 26. XII. 147378 (a.D. 201).
εὐψυχέω.
The force of this rare verb, as in Phil 219, comes out well
in a letter from a wife to her husband, BGU IV. 10971%
(time of Claudius or Nero) ἐϊγὼ γὰρ otX° ὀλιγωρῶ, ἀλλὰ
εὐψυχοῦσα πα[ραμένω. It is found, instead of the usual
χαίρειν, in the salutation of a letter of condolence, P Oxy I.
115+ (ii/A.D.) (= Selectéons, p. 96) ἙΠρήνη Taovvedpe καὶ
Φίλωνι εὐψυχεῖν. See also Hermas Vis. i. iii. 2 σὺ μόνον
μὴ ῥᾳθυμήσῃς, ἀλλὰ εὐψύχει Kal ἰσχυροποίει σου τὸν
οἶκον. Εἰὐψύχει is very common in sepulchral inscrr., as
Preisigke 46 Νίγερ paxatpodédpos, εὐψύχι, (ἐτῶν) ξ. For
the subst. see Sy/J 686°° (ii/A.D.) ἐπὶ τοσοῦτον δὲ καὶ
ἀρετῆς Kal εὐψυχίας ἦλθεν.
εὐωδία.
For the adj. cf. P Amh II. 1337 (early ii/A.D.) ἠγορ-
ἀ[κ]αμέν σοι εὐώδη κεράμια ἑκατόν, “1 have bought for you
Se:
εὐωνυμος
a hundred sweet-smelling jars” (Edd.), P Oxy IX. 1211
(ii/A.D.) οἴνου εὐώδη κεράμ(ια) B, P Leid Wi (ii/iii A.D.)
στύραξ, ἐστὶν yap Bapls (/. βαρὺς) kal εὐώδης. Nestle con-
tributes two interesting notes on the NT use of the subst. in
ZNTW wv. p. 272, vii. p. 95 f.
εὐώνυμος.
It is curious that, while δεξιός is common, εὐώνυμος does
not occur at all in the indices to P Oxy I.—XII. and BGU
I.—IV. For an interesting usage see the astrological P Ryl
II. 63 cited s.v. δεξιός, and cf. Sy// 801, a v/B.C. inscr.
from Ephesus dealing with augury, where it is laid down
that if a bird flying from right to left concealed its wing, it
was a good omen (δεξιός), but if it raised its left wing (ἢν δὲ
ἐπάρει τὴ[ν εἸὐώνυμον πτέρυγα), then, whether it raised or
concealed the wing, it was of ill omen (εὐώνυμος).
ἐφάλλομαι.
[...., νὴ 8022 (iii/B.c.) ἐδόκει . . .. [τ]ὸν θεὸν ἐφ-
αλέσθαι ἐπὶ τἂν χῆρα, with reference to the healing of
a powerless hand in the Asclepieum of Epidaurus.
> ’ fe
EMATAS
occurs in the late P Lond 48388 (a.p. 616) (=II. p. 328).
A new form ἀφάπαξ is found in P Flor 11. 158? (iii/A..)
in a context which suggests the meaning ‘‘at one time” or
‘all at once "—éréoretka δὲ καὶ εἰς Ταυρείνου ἵνα κἀκεῖνο
ἔλθῃ τὸ ταυρικὸν καὶ ἀφάπαξ τὰ ἐ[ύ]λα παρενέχθη εἰς
™....: but note that Vitelli (Berzchtigungsliste 1.
p- 150) now describes ἀφάπαξ as an error in writing for
ἐφ᾽ ἅπαξ.
ἐφευρετής.
For the verb see Sy// 366° (c. A.D. 38) πᾶσαν ἀεὶ ὁσίαν
τῆς εἰς Tov Σεβαστὸν εὐσεβείας ἐφευρίσκουσα ἐπίνοιαν.
ἐφημερία.
A hitherto unknown derivative of this word is found in P
Petr II. 10(2)}8 (iii/B.c.) ἐν τῶι ἐφημερευτηριῶι, with refer-
ence apparently to the *‘guardroom, where soldiers remain
all day on duty” (Ed.). For the verb ἐφημερέω see OG/S
5059 (ii/A.D.) épnpep(od)vtos Τ᾽ (αἴου) Οὐαλερίον Καλλι-
κράτους. The subst. ἐφημερίς -- ‘‘daybook” occurs in offi-
cial documents e.g. P Oxy II. 26829 (a.p. 58), 2718 (A.D.
56), 76. XII. 1497® (c, A.D. 279). In MGr ἐφημερία is an
eccles. term = ‘‘ parish,” ‘‘cure,” and ἐφημερίδα = ‘ news-
paper.”
ἐφήμερος.
To the exx. usually cited for this NT ἅπ. εἰρ. (Jas 215)
add Vett. Val. p. 6217 ἀτυχεῖς kal ἀσχήμονας ποιοῦσι καὶ
ἐνδεεῖς τῆς ἐφημέρου τροφῆς. The phrase implies ‘* food for
the day” or “ἴῃς day’s supply of food” rather than ‘‘ daily
food”: cf. Field Vo/es, p. 236f.
ἐφίστημι
occurs = ‘‘delay,” ‘‘ check,” in P Petr II. 20 1:5 (8.6.
252) ἵνα οὖν μὴ ἡ Eaywy τοῦ σίτου ἐπισταθῆι, ‘that the
transport of the wheat may not be delayed,” and in the
269
€ χθρα
medical receipt, P Oxy VIII. 1088? (early i/a.D.) ἴσχαιμον"
χαλκίτιδει Ana χρῶι καὶ εὐθέως ἐπιστήσει, ““styplic: use
pounded rock-alum, and it will stop (the blood) at once”
(Ed.). It is also common=“ put up,” ‘‘ fix,” of doors, as in
PSI IV. 3968 (B.c. 241-0) θύραν τὴν ἐφεστηκνῖα[ν ἐπὶ τῆς
προστάδος (‘‘ vestibule”), P Fay 110%? (A.D. 94) τὰς θύρας
ἐπιστησάτωσαν οἱ τέκτονες : cf. P Oxy VI. 912? (A.D. 235)
τὰς ἐφεστώσας τοῖς τόποις θύρας καὶ κλεῖδας, ‘the existing
doors and keys” (Edd.). In the late P Hamb I. 23° (Α.Ὁ.
569) ἀμπελουργῶν ὁρμωμένων μὲν ἀπὸ κώμης. . - , ἐφεστ-
ὦτων δὲ ἐνταῦθα ἐπὶ τῆς α[ὐ]τῆς ᾿Αντινοέων πόλ(εως) the
reference is to domicile: ‘‘ihre ἰδία (origo) ist das Dorf
. , ihr Domizil Antinoupolis” (Ed.). The idea of
hostile intent, as in 1 Th 5% (on form ém—, see WH Wores?,
p- 151), appears in P Thead 217 (a.D. 318) τίνες κακοῦργοι
ἐπιστάντες ἐκεῖσε διὰ νυκτὸς ἔνθα τὰ θρέμματα ἐβόσκετο καὶ
ἀπεσύλησαν : cf., on the other hand, P Fay 2050 (ili/iv A.D.)
προορᾶσθαι τῶν ἐθνῶν ols ἐφεστήκασι, “ providing for the
interests of the peoples over whom they are placed” (Eda.).
See also P Flor II. 2364 (A.D. 267) ἔπεμψα ᾿Απολλώνιον kal
Κλαύδιον ἐπιστησομένους τῇ τρύγῃ τοῦ Χρυσοχόου, and
P Oxy IX. 1220” (iii/A.D.) οὐδὲν ἠφάνισεν ὁ ἱπποποτάμις,
# τι γάρ ἐστιν περιέργου, ἐφίσταμε αὐτῶν, “the hippopota-
mus has destroyed nothing, for if there is any superfluity, I
watch over the place” (Ed.).
ἐχθές.
For this form, which alone is found in the NT, and is pre-
dominant in the LXX (cf. Thackeray Gr. i. p. 97), we can
cite numerous exx. from our documents from Ptolemaic times
onwards, e.g. P Eleph 295 (iii/B.c.) περὶ ὧν σοι συνελάλησα
σοι (omit) ἐχθές, PSI 1V. 442" (iii/B.c.)#peddev ἂν ἀναχω-
ρῆσαι ἐχθές, P Fay 1087 (c. A.D. 171) ἐχθὲς ἥτις ἣν W τοῦ
[ὄϊντος μηνὸς O68, P Lips I. 105} (i/ii A.D.) ἐχθὲς κατέσχον
τὸν φύλακα νομίζων σοι δύνασθαι πέμψαι ὃν ἐπεζήτησας
λόγον, P Oxy X. 1349 (iv/A.b.) ἐπειδὴ ἐξῆλθα ἀπὸ σοῦ
ἐχθὲς μὴ διαλεχθείς σοι περὶ τῆς κυθίδος (/. κυθρίδος). For
ἐκθές cf. P Fay 123 (c. A.D. 100) ἐκθές σοι ἔγραψα διὰ
Μάρδωνος, and for ἐκχθές, as in LXX Ps So! A, see Cronert
Mem. Herc. p. 89 n°. Χθές is found in P Lond 214° (a.p.
270-275) (=I. p. 161) Παταλᾶς ναυπηγὸς χθὲς ἀλόγως
γενόμενος εἰς ἀμπελικὸν χωρίον.
The above evidence, it will be seen, strongly supports the
use of the form ἐχθές in the Koww, notwithstanding the
conflicting views of the older grammarians (cf. Lob. PAryn.,
p- 323, Maidhof Begrif/sbestimmung, p. 362). Even Ruther-
ford (VP, p. 370 ff.), who claims ἐχθές as the regular Attic
form as compared with the old Ionic χθές, draws his evidence
almost entirely from the comic poets, who borrowed freely
from the vernacular. MGr (é)xrés, (ἐψές.
ἔχθρα.
P Hib I. 170 (B.c. 247) ἵνα μὴ ἀντὶ φιλίας ἔχθραν [ποώ]-
μεθα, P Oxy XII. 1588 (early iv/a.D.) ἡ φιλικὴ σχέσις
πρὸς σὲ καὶ τὸν υἱόν σου ἐλπίζει] μεγάλη[ν] ἔχθραν γενέ-
σθαι. For the form ἔκθρα cf. the royal ordinance P Tebt
I. 525° (B.c. 118) where it is enacted that no one shall be
arrested πρὸς ἴδιον ὀφείλημα ἢ ἀδίκημα μηδὲ ἰδίας ἔκθρας
ἕνεκεν, ‘‘for a private debt or offence or owing to a private
quarrel” (Edd.), and BGU II. 3898 (ili/a.D.) (as amended
Ρ. 356) τὴν ἔκθραν καὶ παρανομίαν : see also 5.v. ἐχθρός.
ἐχθρές
ἐχθρός.
The Commagene rescript of Antiochus I. ἐπ45---παρανό-
por δὲ γνώμηι κατὰ δαιμόνων τιμῆς καὶ χωρὶς ἡμετέρας ἀρᾶς
παρὰ θεῶν ἐχθρὰ πάντα (OG/S 383757—mid. i/B.c.). On
the forms ἐκθρός, which occurs several times in Cod. Bezae,
and éxx@pds, see Cronert Mem. Herc. p. 89. MGr ἐχτρός,
ὀχτρός.
ἔχιδνα.
Ramsay (Lue, p. 63 ff.) has shown that by the ἔχιδνα of
Ac 288 we are probably to understand a constrictor snake,
closely resembling a viper, without poison-fangs, which fixes
its teeth firmly into the human skin so as to hang on, with-
out, however, doing any real injury to the skin. The verb
καθῆψεν in the sense of ‘‘ fastened upon” rather than ‘‘ bit”
(‘‘momordit,” Blass) is therefore correctly applied to it, as
against Harnack Lekas der Aret, p. 123 f. (E. Tr., p. 177 f.).
On γεννήματα ἐχιδνῶν as equivalent to the simple ἔχιδναι in
Mt 37 see McNeile ad /., following Nestle in ZV7'/V xiv.
p- 267 f.
ἔχω.
It may be well to illustrate some of the less usual forms of
this common verb. The future σχήσω (cf. Kithner-Blass
Gr. 1. ii. p. 112 n.8) is restored by the editor in OGZS 751°
(ii/ B.C.) ἐπεὶ θλιβέντες ἐμ πλείοσιν ἀσθενῶς [σχή]σετε. For
the 2 aor. with 1 aor. termination (cf. Ac 757 D συν-
ἐσχαν) see BGU 11. 4518 (i/ii A.D.) ἀναγκαίως ἔσχαμεν δ[ι7᾽
ἐπιστολῆς σε ἀσπάσεσθαι, and for ἔσχοσαν cf. OG/S 315°"
(B.C. 164-159) ὑφοψίαν μοχθηράν, ἣν Kal περὶ Tod ἀδελφοῦ
ἔσχοσαν. In 20. 2237 (iii/B.c.) we have αὐτοὶ ἀπολογισ-
άμενοι περί τε τῆς εὐνοίας ἣν διὰ παντὸς εἰσχήκατε εἰς τὴν
ἡμετέραν οἰκίαν, and for similar forms see the editor's note ®
to 2b. 323.
For the trans. use of the verb see such passages as P Oxy
IV. 743!® (B.c. 2) εἰ καὶ m[p]ds ἄλλους εἶχον πρᾶγμα,
βοηθὸν αὐτοῦ γ[εἸνέσθαι διὰ ἣν ἔχομε(ν) πρὸς ἑαυτοὺς φιλίαν,
BGU I. 228(a.p. 114) (= «ϑελδείζογις, p. 74), which illustrate
1 Cor 64: P Leid U 3?° (1st half ii/B.c.) τέλος ἔχει πάντα
παρὲξ τῆς ἐπιγραφῆς, as in Lk 2257: and P Petr III. 42 ἃ οἵ
(mid. 11.8.6.) ἐϊάν τινος χρείαν ἔχηις, as in Mt 91*. With the
metaphorical usage in Mk 168, cf. P Giss I. 65 αὐ πα]ρακαλῶ
σε, κύριέ μου, εἰδότα τ[ὴ]ν [ἔϊχουσάν με συμφορὰν ἀπολῦσαί
pou. κτὰλ., and BGU II. 3801δ (iii/a.p.) (= Se/ections, p. 105)
οὐδὲν περισότε[ρ]ον ἔχι σε, “there is nothing so much the
matter with you,” followed by—el δὲ οἷδες σατῷ, ὅτι ἔχεις
ἔτι, γράψον μοι, ‘ but if you yourself know that matters are
still not going well with you, write to me.” In BGU I. 335
(ii/iii A.D.) ἐγὼ γὰρ ἐμαυτὸν οὐκ ἔχω εἰ μὴ περαιωθῇ τὸ
πρᾶγμα τοῦτο, the verb has the force of ‘‘ have rightly or
really”: cf. P Oxy VII. τοζοῦ (A.D. 198-201) εἰ τὴν ἐκ τῆς
ἡ[λικίας] ἔχεις βοήθιαν, where the editor translates ‘‘ if you
can claim the assistance due to immature age,” and notes
that ἔχεις implies ‘‘is rightly yours.” In P Lond 962 (a.p.
254 or 261) (= III. p. 210) δέξαι παρ᾽ αὐτοῦ δραχμὰς δια-
κοσίας kal ἔχε αὐτὰς els Te περιχωματισμὸν ἢ καὶ λόγον
ὀψωνίων, ἔχε-- “spend.” This might give some support to
the imper. (as RV marg.) in Mt 2755, against which the
durative tense is a serious objection. For the phrase γυναῖ-
κα ἔχειν (1 Cor 7% 12) see Sy// 794 περὶ ye<u>verjs, (not
270
”
ews
ἢ as Dittenberger) ἔστα[ι] ἐκ τῆς γυναικὸς ΑΠίγλης, τῆς
νῦν ἔχει, and cf. Ῥ Leid W v4.9 (ii/iii A.D.) ἐὰν θέλῃς yuve-
kas οὐ μὴ σχεθῆναι ὑπὸ ἄλλου ἀνδρός. The Latinism of
Lk 1418. is well illustrated by P Oxy II. 2925 (¢, A.D. 25)
(= Selections, p. 37) παρακαλῶ oe... ἔχειν αὐτὸν συνεστ-
άμενον, and similarly 26. IV. 787 (a.p. 16), P Giss I. 714
(time of Hadrian). For the verb in receipts we may cite
Meyer Ostv 107 (Ptol.) ἔχουμεν (7. ἔχομεν) παρὰ σοῦ τοῦ
(ΛΔ τὸ) τέλος, and the much more common aor. in 24. 26%
(A.D. 118) ἔσχίον) ὑπί(ἐρ) Aao(ypadlas) . . . Bs ῥυπίαρὰς)
Spax(pas) : see further Wilcken Os/v i. p. 86, and Archiv i.
p- 76 ff. The pres. part. mid. = ‘‘ next,” “following,” of
time, is seen in P Rev Lx*%iv.20 (iii/B.c.) ἐν τ[ῶι ἐχο]μένων
ἐνιαυτῶι, and is = ‘‘adjoining” of place in P Par 51° (B.C.
160) (= Selections, p. 19) ἄν]θρωπ[ος]) . . . ἐχόμενός pov,
and P Tebt I. 86 (late ii/B.c.) where the land of Demetrius
is βορρᾶ ἐχομένη to that of Apollonius and νότου ἐχομένη to
that of Hermione: see the editors’ Introd. p. 381. For
ἐχόμενα used adverbially = ‘‘hard by,” ‘‘near,” as in
Judg 97, see PSI V. 5148 (B.c. 252-1) εὐθέως δὲ τούτων
ἐχόμενα κατάπεμψον τὰ ἐπισταλέντα εἰς τὰ γενέθλια τοῦ
βασιλέως.
For the verb used intransitively with an adverb, as in Ac
2118, 2 Cor 1215. cf. P Lond 225) (B.c. 168) (=I. p. 31) ἢ
μήτηρ cov τυγχάνει βαρέως ἔχουσα, BGU I. 8017 (A.D. 158—
9) ἡ Σωτηρία ἑτοίμως ἔχουσα καταγράψαι, P Cairo Preis
455 (ii/A.D.) καλῶς δ᾽ ἔχει σε ἐνθάδε ἐλθόντα μετ᾽ ἐμοῦ μένειν,
the Christian letter P Oxy VI. 939?! (iv/a.D.) (= Se/ections,
p- 129) εἰ μὴ ἐπινόσως ἐσχήκει τὸ σωμάτιον τότε ὁ vids
᾿Αθανάσιος, ‘‘ unless my son Athanasius had then been in a
sickly state of health,” and from the inscrr. Michel 5431"
(c. B.C. 200) καλῶς ἔχον éo [tl] τιμᾶσθαι τοὺς εὔνους ἄνδρας,
ib. 68744 (end iii/B.c.) ὅπως ἂν τούτων γενομένων ἔχει καλῶς
καὶ εὐσεβῶς Te Bovde καὶ τῶ[ι] δήμωι τὰ πρὸς τοὺς θεούς.
MGr ἔχω : note ἔχει (c. acc.), ‘‘ there is,” ‘‘ there are.”
Ewe.
For ἕως as a conjunction followed by ἄν and the aor. subj.,
as in Mt 28 a/., cf. P Petr II. 40 (a)?® (iii/B.c.) ἕως ἂν
ὑγιαίνοντας ὑμᾶς ἴδωμεν, P Oxy VIII. 11247 (A.D. 26) ἕ]ω[ς
ἂν τὸ ἀπότακτο[ν] κομίσηται. Av is omitted in such
passages as P Grenf II. 3818 (mid. i/B.c.) γράψον μοι περὶ
τοῦ μὴ λογεύιν, ἕως καταβῆις, P Oxy III. 531° (ii/A.D.)
ἕως é ἀγαθῷ πρὸς σὲ παραγένομαι (/.—wpat), 2. VIII.
112515 (ii/A.D.) ἕως τὰ ὀφειλόμενα κομίσωνται : cf. Mk 1455
al., and on the NT usage generally see further Blass G”.
p- 219, also Pro/eg. p. 168f. In P Oxy VIII. 11597 (late
iii/A.D.) €ac[o]v δὲ παρ᾽ αὐτοῖς τὰ σύνεργα ἕως πέμψω τὰ
ἀναλώματα, ‘‘leave the tools with them until I send the
expenses” (Ed.), we may perhaps have the fut. ind., as in
Lk 13°5AD, but the aor. subj. is more probable. In P Fay
r18!2 (A.D. 110) πορεύου εἰς AtoyvordSa . . ἕως τὸν ἐκῖ
ἐλαιῶνα ποτίσῃς, ἕως appears to have a final force (= ὡς).
For the later prepositional usage of ἕως with gen. of place,
see P Tebt I. 335 (B.c. 112) (= Selections, p. 30) ἀνάπλουν
ἕως τοῦ ᾿Αρσι(νοΐτου) νο(μοῦ) ἐπὶ θεωρίαν ποιούμενος,
«ἐ τη κίπρ the voyage as far as the Arsinoite nome to see the
sights,” and with gen. of time see BGU IV. 11288 (B.c. 14)
ἕως τοῦ προκ(ειμένου) xpd(vov) and OG/S gol® (Rosetta
stone—B.C. 196) ἕως Tod πρώτου ἔτους ἐπὶ Tod πατρὸς αὐτοῦ
ἕως 271 ἕως
= ‘‘usque ad primum Ptolemaei Philopatoris annum” | our cattle” (Edd.), and with ἕως τοῦ νῦν in Mt 245), cf.
(Ed.): cf. also 24. 2262° (iii/n.c.) paxodpar [ὑπὲρ alitod | BGU IV. 1197° (B.C. 4) ot σοι] προΞς[τ]άται ἕως τοῦ νῦν
καὶ —[v] πραγμάτων τῶν ἐκείνου ἕως ζωῆς καὶ θανάτου (cf. ἀπὸ] τοῦ ἐννεακαιδεκ[άτου] ἔτους [Ka ]icapos οὐκ ἔδωκαν
Mk 1.433), with the editor’s note. With ἕως τούτου in Lk ἡμῖν. The supposed ‘* Hebraism” in ἕως πότε (Mk 915) is
2251, cf. P Tebt I. 567 (late ii/B.c.) οὐκ ἔχομεν ἕως τῆς | discussed by Moulton in Cambridge Biblical Essays, p.
τροφῆς τῶν κτηνῶν ἡμῶν, “we have not so much as food for | 473 f.
7.
Ζακχαῖος---ζῆλος
Ζακχαῖος.
This proper name is restored by Wilcken (Archiv ii.
p- 174 n.%) in one of Crum’s Coptic Ostraca—4357 Za]k-
Xatos.
Caw.
For this common verb = “‘live” it is enough to cite such
passages as P Petr ITI. 13 (19)? (B.c. 258-253) καὶ ζῶντός
σου kal εἰς θεοὺς ἀπελθόντος, 20. III. 27! (B.c. 236) ἕ]ως ἂν
ἐγὼ ζῶι, P Oxy III. 4727 (c. Α.Ὁ. 130) ἄλλοι πολλοὶ τὸν
θάνατον τοῦ ζῆν προκρείναντες, 16. VI. 9375 (iii/A.p.) ἐὰν
οὖν ζήσω χρόνον καὶ ἔλθω εἰς τὴν πατρίδα μου ἐκδικήσω
ἐμαυτόν, 10. XII. 14775 (question to an oracle—iii/iv A.D.)
el ζῇ ὁ ἀπόδημος ; As might be expected, the word is con-
stantly found in sepulchral epitaphs, e.g. Preisigke 173° |
(c. A.D. 200) T. Αὐρήλιος... ζήσας ἔτη ve. For the
phrase ἔτι ζῶν, as in Mt 27%, cf. C. and B. ii. p. 660 No.
618 (A.D. 193-4) Ζώσιμος [— τοῖς tlékvois . . . kal ἑαυτῷ
ἔτι ζῶν κατεσκεύασεν. The articular inf. is very common
in the vernacular—P Par 6313 (8.0, 165) τὰ πρὸς τὸ ζῆν,
“the means of living,’ P Tebt II. 28315 (B.c. 93 or 60)
κινδυνωι (1. κινδυνεύει) τῶι ζῆν, “her life is in danger,” 20.
3041 (A.D. 167-8) ὡς ἐκ τούτου τῷ ζῆν κινδυνεύειν, “so
that his life is endangered in consequence,” P Lond 84611 (a
poor weaver’s petition—a.D. 140) (= III. p. 131) μισθοῦ
πορίζοντος τὸ ζῆν, OG/S 515%? (iii/A.D.) Td ζῆν οὐκ ἔχομεν :
cf. Heb 215, and see Proleg. p. 215. With ζῆν ἐκ, “get a
living from,” as in 1 Cor 914, cf. P Oxy VIII. 11171 (c. a.p.
178) μέτρια κεκτήμεθα ἐξ ὧν καὶ μόλις ζῶμεν, 74. ΧΤΙ. 155722 ]
(A.D. 255) ἐξ αὐτῶν τὸ ζῆν ποριζομένῳ, P Meyer 20% (1st
half 1114.10.) ἐργαζέσθω Λουκιᾶς καὶ ζώτω ἐκ τοῦ μισθαρου
(Δ μισθαρίου) αὐτῆς (cf. 2 Th 31}.
A.D.) the verb is construed with the dat.—&ptw καὶ ὕδατι
ζῶν. For the deeper meaning of the verb we may refer to
an inscr. which Sir W. M. Ramsay formerly placed among ]
Christian inserr., but now assigns to mystic paganism (see
his Recent Discovery, p. 176), C. and B. ii. p. 565 No. 463
ζῶσιν μ]έγαν klvBu[vlov ἐκπεφευ[γ]ότες, “they live, having
escaped great danger.” In P Oxy VI. 924", a Gnostic
charm of iv/A.p., a certain “Apela is described as δούλη...
τοῦ θ(εο)ῦ τοῦ ζῶντος, and in 74. 9437, a Christian letter of
vi/A.D., we have the common LXX phrase ζῇ Κύριος, ‘as
the Lord lives.” See also the magical P Par 574198 (iii/A.p.)
ἐπιτάσσει σοι ὁ μέγας ζῶν θεός. In Sy// 852° (ii/B.c.) μέχρι
κα ᾿Αρχέλαος ζώιη, the verb would seem to be opt., for 26.
856" (ii/B.c.) shows subj. ζῇ--ἕως κα ζῇ Θευδώρα. A
familiar fairy-tale phrase occurs in Musonius, p. 309, τὸ
εὐδαιμονεῖν καὶ ζῆν μακαρίως εἰς τὸ λοιπόν.
According to Boisacq (p. 309) this verb is ‘‘une invention
des grammairiens”: the Attic ζῶ represents ἔζηιω. The
272
| drachmae” :
connexion between this form and the aor. ἐβίων, and their
relation to δίαιτα and ὑγιής are revealed in the base gueié
= “live.” MGr {6 and ζιῶ.
ζβέννυμι.
For ἵβέννυμι as a graphic variety of σβέννυμι, see P Lond
121°84 (jji/A.D.) (=I. p. 96) tBéoas αὐτόν, and cf. Jannaris
Gr. § 68.
ζεῦγος
is very common = ‘‘a pair,” as in Lk 24. It is sufficient
to cite by way of example—P Petr III. 31° (B.c. 240) τοῦ
ζεύγους τῶν βοῶν, P Ryl II. 127° (a.p. 29) σφυρὶς ἐν n
dpro(t) ν, ζεύγ(η) Ke, “Sa basket in which were 50 loaves,
25 pairs,” P Oxy 11. 2678 (A.D. 36) ἐνωτίων χρυσῶν ζεύγους
ἑνός, BGU I. 22%! (a.p. 114) (= Selections, p. 76) ζεῦγος
ψελλίω(ν) ἀργυρῶν. According to the editors’ note on P
Oxy XII. 1438? (late ii/A.D.) the commonest application of
the word in the papyri is to a pair of loaves. For ζευγη-
λάτης = “driver” cf. e.g. P Fay 112° (A.D. 99) ἐ]πιτίνας
τὸν ζευγηλάτην elva ἑκάσίτης)] ἡμέρας τὼ ἔργον ἀποδῦ
(Δ ἀποδοῖ), ‘‘ urge the driver to do his proper work every
day” (Edd.), BGU 11. 624° (time of Diocletian) παρὰ
{evynAdro(v) ταυρικ(οῦ. In MGr ἵευγάρι = “pair,”
**couple.”
Cevxtnola,
which occurs in Ac 2740 and according to Grimm is
‘*found nowhere else,” may now be illustrated from the
neut. plur. of the adj. in P Oxy VI. 934° (iii/A.D.) εἰς τιμὴν
fevxtyplwov δραχμὰς ἑξήκοντα, ‘‘as the price of yokes 60
cf, PSI 1V. 28629 (ιν a.p.), CP Herm I.
0515. In P Lond 11771®7 (a.p. 113) (=III. Ὁ. 185) σχοι-
νίων καὶ ζευκτηρίων, and in P Flor I. 1678 (A.p. 239) τοῦ τε
φορέτρου [κ]αὶ μηχανῆς καὶ ζευκτηρίῳ(ν) the word is used
in connexion with the mechanism of a water-wheel.
ζέω
is found in its literal sense in ἃ iii/A.D. recipe, P Lond
12117 (—T. p. 89) ῴφὸν ὅμοιον μήλον (1. μήλῳ) γενέσθαι
ἵέσας τὸ φὸν χρείε κρόκῳ μείξας μετ᾽ οἴνου : cf. the medical
recipe P Oxy XI. 138435 (ν.Α.}.}) λαβὸν (Δ -ὡν) μῆλα
κυπαρίσου ἵέσας κλοίζου, ““τακε the fruit of a cypress, boil
it and apply” (Edd.). MGr {éor, ἵέστη, ‘‘heat,” and
ἵεσταίνω, “make warm.”
ζῆλος
occurs twice in the Alexandrian erotic fragment P Grenf
1. 138 (ii/B.c.) μέλλω μαίνεσθαι, ζῆλος γάρ με ἔχει Kal κατα-
καίομαι καταλελειμμένη, and 17 εὐδοκῶ ζήλῳ δουλεύειν ἐπι-
ζηλόω
μανοῦσα opav—passages which support ‘‘fervour’’ rather
than ‘‘emulation” as the primary idea (ζέω) of the word:
cf. Ellicott on 1 Cor 141. In 2 Cor 9%, Phil 3° the word is
neuter (as in MGr), but elsewhere in the NT it is masculine,
as always in the LXX. In the Psalms of Solomon both
genders are found: cf. WH Wores*, p. 165.
ζηλόω.
For ζηλόω c. acc., as in Ac 7° according to the RV ren-
dering (cf. Gal 417), see PSI I. 945 (ii/A.p.) ζηλοῖ yap τὴν
μάθησιν, and from the inserr. A/ichel 39.447 (mid. i/B.C.) ἐφ᾽
οἷς οὐχ ἧττον ὁ δῆμος [{]ηλοῖ αὐτόν, and 76. 1007 (118.6.)
καὶ ζηλῶσιν αὐτοὺς οἱ ἐπιγινόμενοι ᾿Εἰχιναδῶν, The com-
pound ζηλοτυπέω may be illustrated from P Oxy III. 472"
(c. A.D. 130) ἐζηλοτύπει αὐτὴν μὴ ἐπισταμένην, “he was
jealous of her without her knowledge” (Edd.): cf. for the
subst. Numb 5:5 θυσία ζηλοτυπίας.
ζηλωτής.
With the use of ζηλωτής in such passages as 1 Cor 147%,
cf. from the inserr. Sy/7 308%8 (ii/B.c.) γίνωνται δὲ kal ἄλλοι
1[ηλ]ωταὶ τῆς αὐτῆς αἱρέσεως, 26. 5215 (B.C. 100) γινόμενοι
δὲ καὶ ζηλωταὶ τῶν καλλίστων ἐκ τῆς πρώτης ἡλικίας, and
OGIS 339” (c. B.C. 120) ζηλωταὶ μὲν τῶν καλλίστων
γίνωνται. A close parallel to Ac 225 may be found in
Musonius p. 378, where the ideal king is styled ζηλωτὴς . .
τοῦ Διός: cf. Sthenidas of Locris (Stob. Flor. ii. p. 2651)
ἀντίμιμος kal ζαλωτὰς τῶ πράτω bea.
ζημία.
For ζημία = ‘‘loss’’ as in all its NT occurrences (Ac
271021, Phil 378), cf. BGU I. 215 (a.D. 209) ὡς ἐκ τούτου
273
καὶ οὐχ [ὀ]λ[(}γην ζη[μ]είαν por ἐζημιωσάμην, where note
the not very common cognate acc. In Chrest. I. 176}8 (mid.
i/A.D.) the lessee of a vineyard petitions that as he has spent
so much on repairs he is entitled to abatement in rent—afo
οὐκέτι εὐϊτον]ῶν ὑπομέν[ειν] τὰς ζημίας ἐπαναγκάσαι τοὺς
πρ[ο]εστῶτας ἀπαρενόχλητόν με ποιῆσαι ὑπὲρ τῶ]ν φόρων,
and in P Flor II. 1428 (iii/A.p.) where 2 asses are to be sold
at such a price—dore μήτε τὸν πιπράσκοντα ζημιοῦσθαι
μήτε ἡμᾶς ζημίαν πλείονα ὑπομένειν τῆς τιμῆς. Cf. Sy//
4188 (A.p. 238) μεγίστην ζημίαν (‘‘soloece pro dativo,”
Dittenberger) τὸ ταμεῖον περιβληθήσεται, OG/S 4849
(1, 4.:».) συνέβαινεν δὲ πᾶσιν αἰσθητὴν γείνεσθαι τοῖς ὠνου-
μένοις τὴν ἄδικον τῶν πιπρασκόντων ζημίαν. The word is
united with αἰτία in BGU IV. 1118” (B.c. 22) αἰτίαις καὶ
ζημίαις, and zd. 118519 (c. B.c. 30): cf. P Tebt 11. 4204
(iii/A.D.) οἴδατε ὅτι ἀπὸ ζημίας ἠμί, “you know that I am
blameless” (Edd.). For the meaning ‘‘ penalty,” ‘‘ fine,”
cf. P Hal I. 12% (iii/B.c.) διπλασί[αν] τὴν ζημίαν ἀποτει- |
σάτω τῆς yeypappéevys, P Tebt I. τος (B.c. 103) ἀνυπεύ-
θυνοι ἔστωσαν παντὸς ἐπι[τί]μου kal πάσης ζημίας, ‘shall
be liable to no fine or penalty of any kind” (Edd.): cf.
from the inscrr. OG/S 218! (iii/B.c.) ἔνοχον εἶναι τῆι
α[ὐτΊ]ῆι ζημίαι, 483° (ii/B.c.) ot μὲν] στρατηγοὶ ζημιώσαντες |
αὐτοὺς [τῆι] ἐκ τοῦ νόμου ζημίαι παραδότωσαν τῶι πράκτορι |
πράσσειν, | καὶ ἐκτὸς ἀποτεινέτωσαν {ypla(v) δραχμὰς
ἑκατόν. An interesting use of the word is found in the
Gnostic fragment P Oxy I. 4° (early iv/A.p.) οὐδὲν ἄλλο
Part III.
ζητέω
ἦν ὁ θάνατος τῷ θ(ε)ῷ ἢ ζημία ὅπερ ἀδύνατον, which Harnack
(Chron. ii. p.
anderes fiir Gott als Strafe, was unmoglich ist,’’ adding
in a note that the meaning may be, ‘‘ Ware Gott der,
181) renders, ‘‘so ware der Tod nichts
welcher den Tod verhangt, so ware er ein strafender Gott,
was unmoglich ist.”
The subst. ζημίωμα is found in P Flor II. 1507 (Δ... 267)
οὐχ ὀλίγον ζημίωμα εἰς τοῦτο γεινίόϊμενον ἡμῖν, BGU ΤΙ.
41013 (A.D. 276-7) τὰ περιγινόμενα λήμματα καὶ ζημίωμα
[π]ρὸς σὲ ἤτω.
ζημιόω.
To the exx. of this verb cited s.v. ζημία we may add P
Tebt I. 5% (B.c. 118) τοὺς δὲ παρὰ ταῦτα ποιοῦντας
θαν[άτωι {]nprode@at, and for the more special sense of
“fine” P Par 4718 (c. B.C. 153) (= Selections, p. 23) χάριν
yap ἡμῶν ἠζημίοται εἰς χαλκοῦ τ(άλαντα) τέ, ‘for on our
account he has been fined to the amount of 15 bronze
talents,” BGU IV. 1044!8 (iv/A.D.) ποιήσω ὑμῖς ζημιᾶσθαι
(λ ὑμᾶς ζημιοῦσθαι) δέκα ἀντὶ τούτου. For the verb in the
inscrr. see Michel 13424 (i/B.c.) ἐζημιωμένον ὑπὸ τῶν πρυ-
τάνεων . . . ὀφίλοντα τοὺς κατὰ τὸν νόμον στατῆρας δύο,
and OGIS 6693 (i/A.D.) ὃ τοῦτο ποιήσας ἀπαραιτήτως
ζημιωθήσεται. In accordance with the primary meaning
of the word “‘ suffer loss, receive damage’’ (see e.g. the
citation from P Flor II. 1425 s.v. ζημία) Field (Votes,
p. 61) translates Lk 92° ‘‘and lose, or receive damage in,
his own self.”’ A new verb ζημιοπρακτέω, ‘* exact punish-
ment from,” is found in P Tor II. 77.
0 ἐς
Ζηνᾶς.
This proper name (Tit 315), probably a contraction for
Ζηνόδωρος (Lightfoot on Col 415), appears in a late Roman
wall-scribbling at Magnesia, Magn 323. Cf. “Aprepas,
*Odvpras—pet-names for the longer forms in -δωρος.
Cytéw.
PSI IV. 3825 (B.c. 248-7) ξύλα ἐζητήκαμεν πανταχοῦ.
The verb is found along with εὑρίσκω in the curious nursery
acrostic P Tebt II. 278% (early i/A.D.) ζητῶι Kal οὐχ
εὑρίσκωι : cf. P Giss I. 21° (Rom.) ἐζήτησα τὸ λακώνιον καὶ
οὐχ εὗρον ἀλλὰ ἀτταλιανὸν σαπρόν, where both λακώνιον
and ἀτταλιανόν are to be understood as articles of dress. In
their note on P Ryl II. 22074, an official list of names be-
longing to ii/A.D., the editors state that the note ζη(τητέον)
δίπ(λωμα) is found frequently in the margin of similar frag-
ments, and that in one case οὐχ εὑρέθ(η) . . . occurs. With
Mt 77 cf. especially the new Logion P Oxy IV. 654° μὴ
παυσάσθω ὁ ζηϊτών ἕως ἂν] εὕρῃ : see also
Epict. i. 28. 19 ἵήτει καὶ εὑρήσεις. Other examples of
this common verb are P Oxy I. 34/18 (a.p. 127) τοὺ[ς]
διὰ ἀπειθίαν κ[αὶ] ὡς (or κ[ακ]ῶς, see s.v.) ἀφορμὴν
ζητοῦντας (cf. Lk 11°4D) ἁμαρτημάτων] τειμωρήσομαι,
and 76. II. 2370}: 1 (a.p. 186) ἐ[{Ἰήτησεν ἀκρειβ[ῶ]ς [τὸ
πρ]ᾶγμα ἐκ τῶν βιβλιοφ[υ]λάκ[ω]ν, ‘‘made a searching
inquiry into the matter on the evidence of the keepers
of the archives.’”’ A similar judicial reference is found
in P Oxy IV. 72618 (A.p. 135) περὶ τῶν πρὸς αὐτὸν
ἵζητηθησομέϊν]ων ἐπί τε τοῦ κρατίστου ἡγεμόνος, “‘in the
inquiry to be held against him before his highness the
praefect” (Edd.), and 7 εὖ Ostr 1348 (i/ii A.D.) οὐδὲν yap
36
ζήτημα 2
ζητεῖται πρὸς αὐτόν, ‘for there is no question against him”
(Ed.). In Kabel 215% (i/A.D.) ἤλυθες εἰς ᾿Αίδην ζητούμενος
οἷς ἀπέλειπες, the verb ἰ5 --ποθέω (see Herwerden Lex. 5.0.).
MGr ἵητῶ, ‘‘ request,” “ask.”
ζήτημα.
For ζήτημα, which in the NT is confined to Ac, cf. P
Oxy IX. 1188® (A.D. 13) ὡς πρὸς σὲ τοῦ περὶ τῶν ἀγνοη-
(θέντων) ζηί(τήματος) ἐσο(μένου), ‘knowing that yeu will
be held accountable in any inquiry concerning facts that
remain unknown” (Ed.), zd. I. 971} (A.D. 115-6) περὶ ἧς τὸ
ζήτημα ὑπερετέθη ἐπὶ τὸν κράτιστον ἡγεμόνα. The word
— “claim” in P Ryl IL. 11724 (Δ... 269) τοὺς μηδὲν [τ]ῶν
κατοιχομένων κεκληρονομηκότας μὴ κατέχεσθαι τοῖς ἐκείνων
ὀφειλήμασι]ν ἢ καὶ ζητήμασιν, ‘that those who have in-
herited nothing from deceased persons cannot be held
responsible for their debts or the claims made against
them” (Edd.). In MGr ἵήτημα = * controversy.”
ζήτησις.
The more technical use of this word, as in Ac 252°, may
be illustrated from the long petition of Dionysia P Oxy II.
237% 7 (A.D. 186) περὶ ἰδιωτικῶν ζητήσεων, ** concerning
private suits,” “Hi 89. εἴ tis γένοιτο ζήτησις cis ὕστερον περὶ
τῶν μὴ δεόντως ἀπογραψαμένων, ‘if any inquiry is made
hereafter concerning false returns ’’ (Edd.): οἵ. 26. III. Gey
(a.p. 184) ἐάν τις ζήτησις περὶ τούτου πρὸς σὲ γένηται, and
from the inscrr. OG/S 6299 (A.D. 137) συνέβαινεν δὲ πλει-
στάκις περὶ τούτου ζητήσεις γείνεσθ[αι με]ταξὺ τῶν ἐνπόρων
πρὸς τοὺς τελώνας. For the ordinary meaning ‘‘ search ”’
see a proclamation by the prefect in A.D. 154-5 promising
all who had fled from public burdens that, if they returned
within three months—p[Sleplav πρὸς α[ὐ]τοὺς ζήτησιν
ἔσεσθαι (BGU 11. 372118). The subst. occurs in a difficult
phrase in an Imperial edict, probably to be assigned to
Julian (see Archiv ii. p. 169), P Fay 20!4 ἐϊπεὲὶ Καῖσάρ εἰμι
καὶ περικέκμηκα τὸ κλῖνον ἀναλήμψεσθαι οὐχ ὅρων ἵητή-
σεσιν ἀλλὰ σωφρο[σύνῃ, “ever since I became Caesar, I
have earnestly striven to restore vigour to what was in
decline, not by acquisitions of territory (?) but by economy a
(Edd.). The word survives in literary MGr = ‘© search,”
“seeking.”
ζιζάνιον.
For this Semitic word, see Lewy /vemdworter, p. 52.
Ζμύονα.
The wavering of the inscriptional testimony (see Deiss-
mann BS, p. 185) makes-it impossible to decide between
Ζμύρνα which is read by δὲ vg7"™ (harl) αὐ. in Rev 11 and the
commoner Σμύρνα, but the fact that the reading Zpepva
is supported by Smyrnaean coins down to Trajan’s reign
(Waddington, Voy. arch 894) makes it difficult to reject the
witness of δὲ, on suspicion of ‘Western’ taint: see WH
Notes*, p. 155, Proleg. p. 45. For Ζμύρνα (-η) in the
papyri see P Ryl 11. 15318 (a.p. 138-161) ὃν κατέλιψα ἐν
Ζμύρνῃ τῆς ᾿Ασίας, and for the same spelling of the com-
mon noun cf. PSI IV. 3285 (B.c. 258-7) ἵμύρνης τάλαντα
ἑκατόν, P Tebt I. 3516 (.c. 111) ἵμύρναν, and see Mayser
Gr. pp. 41, 204. An adj. ἵμύρνινος is found in P Oxy XII.
158418 (ii/A.D.) παλλίον ζμύρνιν[ον.
74
ζώνη
ζόφος.
For the corresponding adj. see Vett. Val. p. 312° διὰ τὸ
Τοφῶδες τοῦ ἀέρος. The subst. is cited by Thumb (He//en.
pp. 218, 225) as amongst the “ poetic’’ words, which have
passed into general use in the Kowy. MGr fodds,
“¢ dark.”
Ὁ,
ζυγός. ek
For this word, which survives in MGr, in its literal sense
cf. P Rein 172° (B.c. 109) ἄροτρον ἃ ζυ[γὸ]ν a, P Fay 1214
(c. A.D. 109) εὖ ποιήσεις δοὺς Οὐηστείνωι cis τὸν ζυγὸν
αὐτοῦ ζυγόϑδεσμον καινὸν στερεόν, ‘kindly give Vestinus for
his yoke a new strong yoke-band” (Edd.), P Strass I. 3215
(A.D. 261) ζυγὸν δὲ ἐνάγων παρά σοι τὸν ἐπιτηδειότερον
αὐτῷ παράσχες. The neuter form of the subst. =‘‘ balance,”
as in Rev 6°, occurs in A/ichel 1222 (ii/B.C.) τὸ ζυγὸν Kal
τὰ σταβθμία.
ζύμη.
In a proposal to lease 10} arourae οἵ catoecic land, P
Tebt 11. 37527 (a.D. 140), a certain Ision amongst other
conditions says—8]@ow σοι καθ᾽ ἔτος ζύμης ἠρτυμένης
ἀρτάβης δίδυρον, “I will pay you annually ἃ artaba of
prepared leaven” (Edd.): cf. 16. 401% (early i/a.p.). The
word represents ζυσμᾶ or *fupa, cf. ζωμός, ‘ broth,” Lat.
ius (Boisacq, p. 311).
ζωγρέω.
With the thought of capture a/ive (Suid. fwypet- ζῶντας
λαμβάνει) in Luke 510 ἀνθρώπους ἔσῃ ζωγρῶν (Beza, wvos
capies homines) cf. the use of the subst. in Sy// 318°° (B.c.
118) καὶ πολλοὺς μὲν αὐτῶν ἐν χειρῶν νομαῖς ἀπέκτεινεν,
ols δὲ ζωγρίαι συνέλαβεν, and Polyb. ili. 84. 10 where
δεόμενοι ζωγρεῖν is contrasted with διαφθείρειν. A arbe/ 8417
(A.D. 149) ζώγρε[ι], δέσποτ᾽ ἄναξ, τὸν σὸν ναετῆρα μεθ᾽
ἡμῶν | Κλαυδιανόν is a good example of the LXX usage =
ΚΕ preserve alive,’ as in Numb 312°, Josh 6°.
ζωή.
P Lond 177 (A.D. 40-1) (= ΤΙ. p. 168) ἐπὶ τὸν τῆς ζωῆς
note ad loc.
τὺ. γλυκύς sub fin. In contrast to the classical usage in
which βίος is the ethical term (see further s.v.), the ‘nobler’
connotation is attached in Biblical Greek to ζωή, which is
generally used as equivalent to “the very highest blessed-
ness’’: see Trench Syv. p. S6ff., and cf. Hort Asean
Lectures, pp. 98 ff., 189 ff., for an important discussion on
the Biblical doctrine of Life. In ZV7W xii. p. 228 ff.
Burkitt treats the relation of ζωή to hayyim. . The noun
survives in MGr.
ζών
P Petr I. 1412 (B.c. 237) τὴν ζώνην θωρακίτίου, “the
girdle of a corslet-armed soldier”” (Ed.). In P Oxy IIL.
4964, a marriage contract of A.D. 127, the dowry of the
ζωογονίω
bride includes ζώνας δύο σανδυκίνην ῥοδίνην, ‘2 girdles, one
red, the other rose-coloured’”’ (Edd.) :
A.D.) ζῶναι B, in a list of personal property. With the use
of the ζώνη for carrying money, as in Mk 68, cf. P Ryl II.
127% (A.D. 29) ζώνη ἐν ἣ κέρματί(ος) (δραχμαὶ) δ, and 20.
1412 (A.D. 37), where a man states that he has been robbed
of dpy(vplov) (δραχμὰς 2% καὶ ζώνην. In the Leucadian
epigram, Aazdel 488" it is said of a man whom a storm
prevented from setting out on a νογαρο---ἀπέδησε τὴν ζώνην
ἑαυτοῦ, z.e. ‘‘he loosed his girdle,’ he did not set out.
MGr ζουναριά.
ζωογονέω.
With this verb = ‘‘ preserve alive,” as in 1 Tim 613 (cf.
Exod 117, Judg 81%), see the invocation addressed to the sun
in the magic P Lond 121° (iii/a.p.) (=I. p. 101) κύριε θεὲ
μέγιστε ὁ τὰ ὅλα συνέχων Kal ζωογονῶν kal συνκρατῶν τὸν
κόσμον. Hobart (p. 155) has shown that the verb is used
to signify ‘* producing alive,” ‘‘ enduing with life ’’ in medical
writers: cf. Lk 17%, Ac 718, where, however, the meaning
is probably ‘‘ preserve alive,’’ «fs. A form {wyovéw is found
in P Oxy IX. 11884 (A.D. 13) ἀπὸ] ζωγονούση(:) mepo(éas)
κλάδους Enpo(is) δύο, ‘two dry branches of a living persea-
tree” (Ed.)): cf, 21,25:
bo
οι
cf. 26. I. 109% (ili/iv |
ζωοποιέω
ζῷον.
With the use of ζῷον (for form, see Blass-Debrunner ὃ 26)
in Rev to denote ‘‘a /iwzng creature,” the symbol of the
Divine immanence in Nature, as distinguished from θηρίον,
“*a brute beast,” we may compare the frequent reff. to ἱερὰ
{Ga in the papyri, e.g. Ρ Tebt I. 578 (B.c. 118), where it is
laid down that the expenses of the burial of Apis and Mnevis
and τῶν ἄλλων ἱερῶν ζῴν (/. ζῴων) shall be defrayed by the
Crown, and 26. 5.713 (B.c. 114), where reference is made to
furnishing τὰς τῶν ἱερῶν ζώιων σειταγωγίας, ‘the supplies
of food for the sacred animals.’’ Cf. also P Oxy IX. 11884
(A.D. 13) ἐπὶ τῆ(ς) τῶν ἱερῶν ζῴων θήκης, and from the
inscrr. OGZS 9051 (the Rosetta stone—B.c. 196) τῶι τε Απει
καὶ τῶι Mvever πολλὰ ἐδωρήσατο καὶ τοῖς ἄλλοις ἱεροῖς
ζώιοις τοῖς ἐν Αἰγύπτωι. In Aristeas 147 the reference is to
“tame birds”—ta τῶν προειρημένων πτηνῶν ἥμερα Loa.
MGr ζῶο.
ζωοποιέω.
The adj. ζωοποιός is a frequent attribute of the Trinity in
late papyri, e.g. P Flor I. 381 (vi/a.p.) ἐν ὀνόματι] τῆς
ἁγίας καὶ ζωοποιοῦ Kal ὁμοουσίου [τριάδος πατ]ρὸς Kal
υἱ[ο]Ἱῦ καὶ ἁγίου πνεύματος. For the verb see Aristeas 16
δι᾿ ὃν (sc. θεὸν) ζῳοποιοῦντα τὰ πάντα Kal γίνεται.
Η
η---ἡγεμονία
i.
For this particle in interrogative sentences, where we
should accent ἢ, and for which from ii/B.c. εἶ is a graphic
equivalent, cf. the questions to the oracle, P Fay 1372}
(i/A.D.) (= Selections, p. 69) χρημάτισόν μοι, ἢ μείνωι ἐν
Βακχιάδι; ἣ μέλω (1. μέλλω) ἐντυνχάνιν ; ‘‘answer me,
Shall I remain in Bacchias? Shall I meet (him)?”, BGU
ήσωμαι (/. εἰ μὲν σωθήσομαι) ταύτης, ἧς ἐν ἐμοὶ ἀσθενίας,
τοῦτόν μοι ἐξένικον (1. τοῦτό μοι ἐξένεγκον). For ἤ = ““οτ,᾽᾿
see BGU IV. 11418 (B.c. 14) ἔπεμψας . . . ἵνα ἐπιγνῶσιν
πρὸς ἃ ἔγραψά σοι ἡ (= el) ἔστιν ἢ οὐ, and for 7... ἤ PSI
ΙΝ, 3243 (B.C. 261-0) ἐάν τινες. . . διαγράφωσιν ὑμῖν ἢ τὰς
τιμὰς ἢ τὸ παραβόλιον, παραλαμβάνετε κτλ. : the alterna-
tive is emphasized by the addition of τε... καί in 76
XII. 2, 562° (Rom. time) εἰ δέ τις τολμήσῃ ἐπι]βαλέσθαι
πτῶμα ἤτε ἀπὸ τοῦ γένους pov ἢ Kal ἕτερός Tis, δώσει κτλ.
(cited by Radermacher Gr. p. 27). ἼἭτοι. . ἤ, while found
in classical Greek, is characteristic of Hellenistic speech
(Radermacher wf s.), see e.g. P Tebt I. 589 (B.c. 118) ἤντοι
κώ(μας) He γᾶς ἢ ἄλλας ἱερὰς πρ(οσόδους), P Ryl 11. 15478
(a contract of marriage—A.D. 66) ἤτοι τοῦ Χαιρήμονος
ἀποπέμποντος τὴ]ν Θαισάριον ἢ καὶ αὐτῆς ἑκουσίω[ς
ἀ]παλλασσομέν[η]ς [ἀ]π᾽ αὐτοῦ : cf. Rom 615. The com-
bination is common in Vett. Val. (e.g. p. 5.829), who also
uses ἤπερ (p. 141°8) and ἤγουν (p. 1381*) for simple 4. Ἤτοι
stands alone in PSI IV. 314?” (A.D. 195) δραχμὰς ἕξακισ-
xev[ACJas ἤϊτ]οι τάλαντον, P Oxy VI. 8885 (iii/iv A.D.) διὰ
Td μὴ παρεῖναι τοῖς ὀρφανοῖς ἐπιτρόπους ἤτοι κου[ράτορας.
In PSI III. 15858. (Π1Π||Ὰ.Ὁ. Ὁ) the place of the particles is
reversed — 8tkoypadous ἢ δικολόγους ἤτοι τούτων παρα-
πλ[η]σίους. For ἢ kal suggesting an afterthought, see P
Lond 962° (A.p. 254 or 261) (=III. p. 210) δέξαι map’
αὐτοῦ δραχμὰς διακοσίας Kal ἔχε αὐτὰς els Te περιχωμα-
τισμὸν ἢ καὶ λόγον ὀψωνίων ὡς ἐὰν θέλῃς, “receive from
him two hundred drachmas and employ them for banking-
up or (for that matter) for the payment of supplies, as you
may wish,” and for ἀλλ᾽ ἤ, as in 2 Cor 135, see s.v. ἀλλά,
and cf. Blass-Debrunner Gy. § 448. 8.
A good parallel to θέλω... 4 in 1 Cor 141" (cf. 2 Macc
14%) is found in BGU III. 84615 (ii/a.p.) (= Selections,
Ῥ. 95) οὐκ olBes, ὅτι θέλω πηρὸς γενέσται (1. γενέσθαι), εἰ
(= ἢ) γνοῦναι, ὅπως ἀνθρόπῳ [ἔ]τ[ι] ὀφείλω ὀβολόν ; ““ do
you not know that I would rather be a cripple than be con-
scious that I am still owing any one an obolus?”
On the Semitic use of the positive of an adj. followed by
ἤ, as in Mk 9%, see Wellhausen Z77/.? p. 21, where refer-
ence is also made to the corresponding use of ἤ after a verb
with μᾶλλον implied in Mk 34, Lk 157: in Mt 1838 μᾶλλον
is expressed,
2
76
Πρὶν # with inf., as in Mt 118 αὐ. (cf. Blass-Debrunner
Gr. ὃ 395) may be illustrated by PSI III. 171% (ii/B.c.)
πρὶν ἢ τὰ λοι[π]ὰ τῆ[ς οἰἸκοδομῆς τοῦ ὅρμου συντελεσθῆναι.
For πρότερον ἤ see PSI IV. 330? (B.C. 258--7) ἀ[]μὴν οὖν
σοὶ μὲν γράφειν πρότερον ἢ ἀντιτεῖναι, and cf. 74. 343° (B.C.
256-5) μὴ θαυμάσηις ἐπὶ τῶι Νικόλαον ἀπελθεῖν προτοῦ
ἢ τὸν λόγον συνθεῖναι, where the editor points out that
προτοῦ = πρὸ τοῦ, and compares Sy// 300° (B.C. 170) mpd
τοῦ ἢ Γάϊος Λοκρέτιος τὸ στρατόπεδον πρὸς τὴν πόλιν
Θίσβας προσήγαγεν = ‘“anteguam . . . admovit.”
.
ἦ μήν.
This spelling which is found in the TR of Heb 6%, and is
common in the LXX, occurs in iii/B.c. papyri, e.g. P Petr
III. 56(a)® (c. B.C. 260) ἢ μὴν ἀποδώσω ὑμῖν, P Rev Li 8
(B.C. 259) ὁρκίσαι ἐν ἱερῶν ἢ μὴν μηθενὸς ἄλλον ἕνεκεν
τὴν ζήτησιν ποιεῖσθαι, “‘to swear that the search is made
for absolutely no other purpose.” See further σον. et μήν,
and cf. Thackeray G7. i. p. 83f.
ἡγεμονεύω
is applied to the rule of a prefect in P Tebt II. 3027
(A.D. 7) ἐπὶ Tletpwviov] τοῦ ἡγεμονεύσαντος, ‘‘in the
prefecture of P.”, P Ryl II. 113% (A.D. 133) of a case—
δεομέ[ν]ου τῆς διαγνώσεως Pavlov Τιτιανοῦ τότε τοῦ ἡγε-
μονεύσαντί(ος), “which required the decision of the late
praefect Flavius Titianus” (Edd.), and P Strass I. 4177 (A.D,
250) ᾿Αννιανῷ τῷ ἡγεμονεύσαντι ἡ ἡμετέρα βιβλίδ[ι]ον
ἐπέδωκεν, “τὴν client gave in her petition to the late prefect
Annianus.” It may be noted that in Lk 31 Cod. Bezae
reads ἐπιτροπεύοντος for ἡγεμονεύοντος.
ἡγεμονία.
Like the preceding verb, ἡγεμονία is used for the office or
rule of the prefect, e.g. P Oxy I. 5910 (A.D. 292) ἀπαντῆσαι
ἐπὶ τὴν ἡγεμονίαν Kal προσεδρεῦσαι τῷ ἀχράντῳ αὐτοῦ
δικαστηρί[ῳ, ““ἴο proceed to his highness the praefect and
attend his immaculate court’? (Edd.), 16. 11. 237% ὃ αἱ. (a.p.
186) γράφειν τῇ ἡγεμονίᾳ, P Ryl II. 7786 (Α.Ὁ. 192) ἐπὶ τῇ
ἐπαφροδείτῳ ἡγεμονίᾳ Λαρκίου Mépopos, ‘‘during the de-
lightful praefecture of Larcius Memor” (Edd.), P Oxy Χ.
1252 recio δ (A.D. 288-95) ἐκ προστάξεως τῆς ἡγεμονίας,
“ἔῃ accordance with the order of the prefect.” The word
is also used in a military sense (as in Plut. Camz//. 23) of a
“battalion,” or division of an army, under its ἥγεμών or
officer: cf. P Rein 9! (B.c. 112) Διονύσιος ᾿Απολλω]νίου
[Πέρσ]ῃς τῆς ᾿Αρτεμιδώρου ἡγεμονίας, ““ Dionysios fils
d’Apollonios, Perse, du commandement d’Artémidéros”
(Ed ) and the discussion on p. 32f., and Sy// 197°5 (B.c.
284-3) τοὺς μὲν βουλομέν[ους στρατ]εύεσθαι διώικησεν ὅπως
ἡγεμὼν
ἂν καταχωρισθῶσιν [ἐν] ἡγεμονίαις, with the editor's note
where ἡγεμονίαι are defined as ‘partes exercitus ex quibus
suum quaeque ἡγεμόνα habuit.”
nature of this group of words (see z#fra and cf. Sir 101-2),
we may cite from the astrological fragment P Tebt II. 2761
(ii/iii A.D.) 6 δὲ τοῦ Δι]ὸς τῷ Tod” Apews τρίγωνος [ὑπάρχων]
ἢ καὶ συνπαρὼν μεγάλας [βασιλεία]ς καὶ ἡγεμονίας ἀποτελεῖ,
‘Jupiter in triangular relation to Mars or in conjunction
makes great kingdoms and empires” (Edd.), cf 8%, and
the Christian letter P Grenf II. 73" (late iii/aA.p.) (= Se/ec-
tions, p. 118) where a certain Politike is described as sent
into the Oasis ὑπὸ τῆς ἡγεμονίας, “by the Government.”
ἡγεμών.
The breadth of this word and its derivatives, which in a
single verse (Lk 31) can be applied to the Emperor and to
the chargé d’affaires of a tiny district like Judaea, is well
seen in the papyri. Thus in P Lille I. 417 (B.c. 218-7) the
editor notes that it means “‘ officier en général, et plus par-
ticuliérement, dans certains cas, officier d’infanterie.” He
compares P Rev L***vii-3, where Dr. Grenfell points out that
**the hegemones are thus subordinate to the strategi ; never-
theless the Romans chose this title as an equivalent for the
praefectus.” See also the notes on P Tor I. 1+} (8.6.
117-6) and on OGZS 69%, and the Index to OG/S, where
four different connotations are distinguished. The word is
used in a general sense of the ‘‘ captain” of a chosen band
of youths in P Amh II. 39! (B.c. 103) (= Witkowski?,
p. 106) Πόρτεις ἡ[γ]εμὼν τῶν ἐν προχειρισμῶι. For its
common use with reference to the prefect of Egypt it is
sufficient to cite BGU IV. 1079%° (A.D. 41) (= Selections,
p- 40), where according to Wilcken’s reading (Chres¢. I.
p. &5) ἡ (-- εἰ) δύναται διὰ Διοδώρου ὑπογραφῆναι ἡ τάβλα
διὰ τῆς γυναικὸς τοῦ ἡγεμόνος, the last clause may be an
Alexandrian witticism implying backdoor influence. In the
iv/A.D. letter P Grenf I. 531° 6 ἡγεμὼν δὲ τὰς ἀπονοίας ταχὺ
ταπεινοῖ, and 19 6 ἡγεμὼν οὐ θέλει οἰκοφθέρους, Cronert
(Stud. Pal. i. p. 84f.) thinks that the reference is to God ;
but for this usage Wilcken (Crest. I. p. 758) can find no
support, and understands the word in its ordinary sense of
“* praeses.”
ἡγέομαι.
Apart from the use of the participle as a noun (see below)
this verb in general is not very common, but the following
may serve as exx. of its use—P Ryl 11. €58 (B.c. 67?) παρ᾽
οὐδὲν ἡγησαμένους τὰ Siwpic[péva, “taking no heed what-
ever of the fixed rules” (Edd.), 2d. 1198° (A.D. 54-67) ἐν
οὐδενὶ ἡγήσατο καθὸ ὑπερισχύων ἡμᾶς ἐπὶ τῶν τόπων,
‘*(reports which) he scorned in virtue of his superior local
power” (Edd.), P Giss I. 4839 (A.p. 202-3) (= Ολγεςί. I.
Ῥ- 2037) ἐν πραξίμ[οις] ἡγηθῆναι, ‘es soll unter die gleich
einzutreibenden Posten gerechnet werden” (Ed.). For
ἀναγκαῖον Hy. followed by an inf., as in 2 Cor 9°, see BGU
IIL. 8244 (A.D. 55-6) πρὸ μὲν πάντων dvaykalw[v] (/. —atov)
ἡγησάμην διὰ ἐπιστολῆς σε ἀσπάσασθαι, P Kyl 11. 2354
(ii/A.D.) ἀναγκαῖον ἡγησάμην ἀσπάσασθαί σε καὶ πάντας
τοὺς φιλοῦντάς σε, and cf. P Lond go8* (a.p. 139) (= III.
P: 133) δεὸν ἡγοῦμαι συντάξαι, and P Oxy VII. 107017
(ili/A.D.) τὸ μὲν οὖν γράφειν σοι περὶ τῶν πραγμάτων ἡμῶν
+. . περιττὸν νῦν ἡγησάμην, “1 think it superfluous to
As illustrating the elastic |
277
ἡδέως
write to you about our business” (Ed.): cf. the use of a
perf. with a pres. sense in Ac 26? (but not Phil 37). The
unusually strong sense of ‘‘ esteem” required by the verb in
ἡγοῦ μάλιστα τοὺς πατρῴους καὶ σέ[β]ου Ἶσιν Σαρᾶπιν
κτλ. The original sense of /eadinzg may still be seen, even
as late as P Oxy I. 128 verso} (vi/vii A.D.) ἡγείσθω τῆς
ἔπιστ[ο]λῆς, ‘“let it stand in the forefront of the letter.”
But the would-be-literary taint is on this document: 7. I.
55° (A.D. 283) ἀπὸ ἡκουμένου (1. ἡγουμένου) πυλῶνος yupva-
σίου ἐπὶ ν[ότ]ον, ‘‘leading southwards,” is at least free
from this reproach.
The ‘‘ambiguous title’ ἡγούμενος (cf. Ac 15%) occurs, as
GH note on P Fay 1108 (a.p. 94), in very different senses.
Thus it is used absolutely in P Fay 110 Δς. and in P Oxy I.
43 recto’ 14 (A.D. 295). It may denote a superior, as P
Grenf IT. 439 (A.D. 92) ἡγούμενος yepSlov, a kind of ‘‘sheikh”’
of the weavers (Edd.), 26. 67% (A.D. 237) (= Selections,
p- 108) ἡγούμενος συνόδου κώϊμη]ς Βακχιάδος, ‘* president
of the village council of Bacchias,” P Oxy VII. 1020° (A.D.
198-201) ὃ ἡγούμενος] τοῦ ἔθνους, ‘‘the praefect of the
province” (Ed.); or a subordinate, as P Oxy II. 204}°
(A.D. 22) (= Selections, p. 35) 6] μὲν ἡγούμενος τοῦ στρα[τ]-
ἡγοῦ, ‘‘ the marshal of the strategus.”’
For the religious use of the title (cf. Heb 137) cf. P Tebt
11. 525 (c. A.D. 1) a fragment which commences—IIaets
ἡγ(ούμενος) ἱερέων KTA., P Lond 2813 (A Ὁ. 66) (= II. p. 66)
where the death of a priest is notified —tyoupévois te[péwv,
and the epitaph from Laodicea, belonging to the latter part
of iv/A.D., in which a woman Doudousa is described (regard-
less of gender) as t(yow)pevos τῆς ayelas [kt] καθαρᾶς τοῦ
θ(εο)ῦ ἐκλησείας, ‘‘ Hegoumenos of the holy pure Church
of God” (see Ramsay Zuke, p. 400). As an ecclesiastical
title it passed into Arabic in later times (Studia Sinartica,
xii. p. 52). MGr (ἡ)γούμενος, ‘‘ abbot.”
Since Grimm assumes that ἡγέομαι is akin to ἄγω, it may
be worth while to observe that the harmless necessary 4
really does matter in etymology. It would have been more
to the point to compare the English seeé# and the Latin
sagio, originally ‘‘follow the track” in hunting, hence
“perceive ’’: cf. Boisacq s.v.
ἡδέως.
An interesting example of this adverb is found in the
letter in which the Emperor Claudius thanked a Gymnastic
Club for the golden crown they had sent him to commemo-
rate his victory over the Britons—rov πεμ[φ]θέντία μο]ὶ
ὑφ᾽ ὑμῶν ἐπὶ τῇ κατὰ Βρετάννων νείκῃ χρυσοῦν o|Té]h[a]vov
ἡδέως ἔλαβον (P Lond1178'8(=III. p. 216, Selections, p. 99).
Other examples are P Oxy II. 298% (ii/A.p.) 6 ᾿Ανουβᾶς
αὐ[τὸ]ν οὐχ ἡδέως [β]λέπει, 26. 1. 11389 (ii/A.D.) περὶ δὲ kal od
ὧν θέλεις δήλου μοι ἡδέως ποήσοντι, 20. IIT. 531% (ii/A.D.)
ἡδέως σε ἀσπαζόμεθα πάντες οἱ ἐν οἴκωι, 2. IX. 121815
(iii/A.D.) καὶ ots ἡδέως ἔχομεν κατ᾽ ὄνομα, PSI III. 2365
(iii/iv A.D.) ἀντίγραψόν μοι περὶ οὗ βούλει ἡδέως ἔχοντι.
See also Preisighe 431729 (c. A.D. 200) ἐκ σοῦ ἡδέως ἔχω
map ἐμοί, which Haussoullier (A/é/anges Chatelain, p. 283)
renders ‘‘j’en ai de l’agrément avec toi.”” We may quote
further the letter of Psenosiris for the same phrase as in P
Oxy I. 113 (wt supra), P Grenf II. 737° (late iii/a.D.) (=
Selections, p. 119) δ[ή]λω[σ]ον [δέ] μοι κ[αὶ σὺ] περὶ ὧν
ἤδη 27
θέλεις ἐνταῦθα ἡδέως ποιοῦντι, and another Christian letter
P Oxy VIII. 1162 (iv/a.D.) δι’ οὗ ὑμᾶς καὶ τοὺς σὺν ὑμῖν
ἐγὼ δὲ καὶ οἱ σὺν ἐμοὶ ἡδέως ὑμᾶς προσαγορεύεσθαι κ(υρί)ῳ.
ἤδη.
For the idea of ‘logical proximity and immediateness ”’
(cf. Baumlein Griech. Partikeln, p. 138 ff.) which underlies
this word and is perhaps to be seen in 1 Cor 67 (cf. Ellicott
ad /.), we may cite the common use of the adverb in magical
incantations, e.g. P Par 574128 (iii/A.p.) (= Selectzons, p. 114)
ἔξελθε, δαῖμον, .. . καὶ ἀπόστηθι ἀπὸ τοῦ S(c)i(va) ἄρτι
ἄρτι ἤδη, P Lond 121978 (iii/A.p.) (ΞΞ 1. p. 96) ἐν [τ]ῇ ἄρτι
ὥρᾳ ἤδη ἤδη ταχὺ ταχύ: see also Deissmann ZS, p. 289,
Archiv i. p. 426. Other examples of the word are P Fay
109! (early i/A.D.) τοὺς τρεῖς στατῆρες (/. -ας) ods εἴρηκέ
σοι Σέλευκος δῶναί por ἤδη δὸς Κλέωνι, ‘the three staters
which S. told you to give me, now give to C.,” P Ryl II.
7748 (a.p. 192) κα[ὶ] ὀφείλει στεφῆναι, ἤδη yap ἡ ἀρχὴ
ἀδιάπτωτός ἐστιν τῇ πόλί(ει), ‘and he ought to be crowned,
for the office is now secured to the city” (Edd.). For ἤδη
οὖν see P Tebt 11. 423! (early iii/a.p.) ἔμαθον εἰληφότα παρ᾽
᾿Αματί[ο]υ τὸν dpaka. ἤδη οὖν ὡς δι[εἸτάγη χωρησάτω cis
τὴν Τβεκλῦτιν χορτάρακός τε καὶ ἄρακος μ[ο]ναχὸς εἰς
σπέρματα, “1 have learned that you have received the
aracus from Amatius. Now therefore, as was ordered, let
the grass-aracus and the aracus go alone to Tbeklutis for
seed,” and for ἤδη ποτέ, “‘now at length,’’ as in Rom
110 (‘some near day at last,’” SH), Phil 419, see the ostra-
kon from Thebes of A.D. 192 published in ZAZ, p. 186
(= Meyer Ostr 575) καὶ ἤδη ποτὲ δὸς τῇ ἐμῇ παιδίσκῃ
τὰς τοῦ πυ(ροῦ), ‘Cand now at length give my maid the
(artabae) of wheat’’: cf. also Epict. iii. 24. 9 οὐκ amoya-
λακτίσομεν ἤδη ποθ᾽ ἑαυτούς ;
ἥδιστα.
P Oxy VII. 10612! (B.c. 22) σὺ δὲ γράφε ὑπὲρ ὧν ἐὰν
θέλῃς καὶ ἥδιστα ποιήσωι, P Lond 8978 (A.p. 84) ({--Ἦ ΤΠ.
Ρ. 207) ἥδιστα πάντας καταλείψωι εἵνα μὴ τὴν πρός σε
φιλείαν καταλείψωι, P Oxy VI. 9335 (late ii/A.D.) ἥδιστά σε
ἀσπάζομ[αι. For ἃ good ex. of the elative ἥδιστα see the
Bezan addition in Ac 138 ἐπειδὴ ἥδιστα ἤκουεν αὐτῶν : cf.
2 (δου 129, Ὁ;
The adj. is found in a medical prescription of 111Π| A.D.,
P Oxy II. 2348® λιβ]ανωτὸν οἴνῳ [Srel]s ἡδίστῳ κλύζε [τὸ
ojis, ‘dilute frankincense with very sweet wine and syringe
the ear.”
For the comp. ἥδιον (as in Sir 2211) see BGU 11. 372
(A.D. 154) (as amended Chrest. I. p. 33) t]va δὲ τοῦτο
προθυμ[ότ]ερο[ν] Kall] ἥδιοϊν πΊο[ιή]σωσιν, and Pyzene
105)* (c. B.C. 9) ἥδειον δ᾽ ἂν ἀνθρώποις] ἣν κοινὴν πᾶσιν
ἡμέραν γενέθλιον ἀγαγ[εῖν, ἐϊὰν προσγένηται αὐτοῖς καὶ
ἰδία τις διὰ τὴν ἀρχὴν ἡδον[ή- [πὸ important Calendar
inscr. of the proconsul Paullus Fabius Maximus proposing
to the Greeks in Asia to commence the year with the birth-
day of the Emperor Augustus (see Deissmann 2.1.2, p. 370f.,
Rouffiac Recherches, p. 67 fi.).
ς ,
ἡδονή.
See the quotation from Priene 105% s.v. ἥδιστα sub fine,
and cf. Cagnat IV. 566! (rescript of Sept. Severus) τὴν
| ἡδόμεθα, P Cairo Preis 485 (ii/A.D.) ἐπιγνοὺς .
| recto? (A.D. 288-95) προσέταξεν .
8 ἥκω
ἡδονὴν ἣν ἐπὶ τοῖς κατωρθωμένοις ἔχετε. The baser signifi-
cation which is found in the five occurrences of the word in
the NT may be illustrated from Vett. Val. p. 76% πάθεσιν
| ἀκαθάρτοις kal παρὰ φύσιν ἡδοναῖς χρήσονται, and Muso-
nius p. 8918 as cited s.v. βιόω sub fine. The word survives
| in MGr.
For the verb see P Petr III. 14qiv-16 (8.6. 246) οὕτως
εν ὅτι Eppw-
σαι, ἥσθην, ἄδελφε, P Giss I. 72'° (ii/a.D.) Ὥνα γε κατὰ
τοῦτο ἐν Χάκοις ὄντες ἡσθῶμεν ἐπὶ σοί. The compound
ἡδονοκρασία = ‘‘self-indulgence” occurs in Aristeas 278 :
cf. P Tor II. 8° (ii/B.c.) αὐτοκρασίαι τινι ἐκφερόμί(ενος).
ἡδύοσμος.
Τὸ ἡδύοσμον, the popular name for μένθη, “mint” (Vg.
mentha), in Mt 23%, Lk 114, survives in ΜΟΥ in the form
δυόσμος, “jasmine.”
ἦθος.
For this word, which in the NT is found only in a quo-
tation (1 Cor 153%), generally believed to be taken from
Menander, but assigned to Euripides in the new anthology
P Hib I. 7% (c. B.c. 250-210), we may compare BGU I.
24814 (ii/A.D.) ἐπιθυμεῖν τῶν ἠθῶν σου ἀπολαῦσαι, P Hamb
I. 375 (ii/a.D.) ἀναγκαῖον γάρ ἐστι μνημίσκεσθαι (/. μιμνή-
σκεσθαι) τῆς καλοκαγαθίας σου καὶ τοῦ ἤθους σου τοῦ ἀλη-
θινοῦς (1. - οὔ) φιλοσόφου, P Giss I. 6γ5 (ii/a.p.) δι ἧς (sc.
ἐπιστολῆς) τὰ πρέποντά σου τῇ ἀξίᾳ καὶ [τῷ] ἤθει ἁρμό-
tovta δηλοῖς, P Oxy III. 642 (ii/A.D.) ἡμεῖς y(d)v ἀπο-
λαύσωμεν τῷ χρηστῷ ὑμῶν ἤθει, 26. VI. 963 (ii/iil_ A.D.)
οὐκ ἀλλότριοίν yap] τοῦ ἤθους ποιεῖς, φιλτάτη μῆτερ,
σ]πουδάζουσα.. ., and from the inscrr. Jichel 545°
(ii/B.c.) τό τε ἦθος κοσμιότητι Kal εὐσ[χη]μοσύνῃ, Magn
1648 (i/ii A.D.) ἤθει καὶ ἀγωγῇ κόσμιον. See also Aristeas
290 ἦθος χρηστὸν καὶ παιδείας κεκοινωνηκὸς δυνατὸν ἄρχειν
ἐστι, “ἃ good disposition which has had the advantage of
culture is fitted to bear rule’’ (Thackeray).
ἥκω.
Preisighke 1046 (i/A.D.) Σεραπίων ἥκω πρὸς Σέραπι(ν)
πατέρ(α) illustrates a common formula. Of greater import-
ance is the use of the verb in relation to worship, as in Jn
657, in such a passage as OG/S 1867 (B.c. 62) ἥκω πρὸς
| tiv κ[υ]ρίαν Ἶσιν : see Deissmann LAZ, p. 356n°. The
aor. ἧξα, as in Rev 2%, may be cited from P Oxy VI. 933}
(late ii/a.p.) . . . μεγ[άϊλην ἑορτὴν ἧξα, “1 came to the
great festival,’ and for the use of the perf. form owing to
the perf. meaning, as ἥκασιν in Mk 83 ΝΑΌΝ, cf. P Par
489 (B.c. 153) (= Witkowski,? p. 91) ἥκαμεν εἰς τὸ Σερ-
απιεῖον βολάμενοι συνμῖξαί σοι, P Grenf II. 3618 (B.C. 95)
καλῶς ἡμῖν ὧδε ἢ ἐν Διοσπόλει ἐὰν αἱρῆσθε πυρὸν ἀγοράσαι
ἥκατε, also P Par 35°° (B.C. 163) ἀπεκρίθησαν ἡμῖν φήσαντες
ἐπ᾿ ἐνεχυρασίαν ἡκένα[ι : see further Mayser G7 p. 372.
For other instances of the verb it is sufficient to quote 2d.
4927 (B.C. 164-158) διὰ τοῦτο οὐκέτι ἥκει πρὸς ἐμὲ αἰσχυν-
θείς, P Oxy IIT. 5315 (ii/a.p.) ἐὰν yap θεοὶ θέλωσι τάχιον
πρὸς σὲ ἥξω μετὰ τὸν Μεχεὶρ μῆνα, 7d. VII. 1025} (late
iii/a.D.) ἐξαυτῆς ἥκετε, ‘come at once,” and 7. X. 1252
. . ἥκειν μετὰ τῶν ἀπο-
δειξέων, “gave orders to come with the proofs.” See also
Ἢλεί
the striking invitation to celebrate the accession of Hadrian,
P Giss I. 3? (A.p. 117) (=Chrest. 1. p. 577), where the god
Phoebus is represented as saying—
ἥκω σοι, ὦ δῆμίε,
οὐκ ἄγνωστος Φοῖβος θεὸς ἄνα-
κτα καινὸν ᾿Αδριανὸν ἀγγελῶϊν.
᾿Ηλεί.
With this Aramaic form of the Heb. ἐλωί as read by DE
αἱ. in Mt 27°, cf. the opening words of the imprecatory
tablet Wiinsch AF 2! (ii/iii a.p.)—"Iém "HA Μιχαὴλ
Νέφθω The editor quotes from the Z¢ym. Magnum,
P: 477, 4 TO HA ὃ σημαίνει τὸν θεόν, and refers to a passage
from Philo Byblius (Arvagm. Historic. Graec. ill. p. 570
fr. 4) in which Κρόνος and “HA are identified —Kpévos
τοίνυν ὃν οἱ Φοίνικες “HX προσαγορεύουσιν.
tion of God as by = δύναμις is supported by a striking varia-
tion of the cry of Mt Zc. in Ev. Petr. 5—H δύναμίς pov,
ἡ δύναμις, κατέλειψάς pe.
ἡλικία.
Lk τοῦ is the only NT passage where the word must
mean ‘‘stature”; apart from it (and the rather different
Eph 438) the NT represents the general zsws /oguendi of our
vernacular sources. We are indeed unable to quote any
example from these (for the word in a theological fragment
see below) in which ‘‘stature’’ is the natural meaning, and
hardly any in which it is possible ; while for ‘‘age’’ we can
present a long list. Thus the word is very common in con-
nexion with being ‘‘ under age” or coming ‘‘ of age,’’ which
in Egypt took place at the age of 14 years: see e.g. P Ryl
II. 2564 (late i/B.c.) νυὶ (Δ νυνὶ) δ᾽ ἐμοῦ ἐν ἡλικίᾳ γεγονότος,
P Oxy 11. 24713 (A.D. 90) ἀπογράφομ[αι τῷ ὁμογν]ησίῳ
μου ἀδελ[φῷ].. . . προστρέχοντι τῇ ἐννόμῳ ἡλικίᾳ, ““ἀρ-
proaching the legal age,” 20. 27318 (A.D. 95) συνκεχωρηκέναι
τῇ ἑαυτῆς θυγατρὶ. . . οὐδέπω οὔσῃ ἐν ἡλικίᾳ, 72. IIT. 496"
(A.D. 127) τέκνων παρὰ τῇ μητρὶ διαιτ[ο]υμένων ἕως ἡλικίας
γέ[ν]ωντία]ι, P Ryl II. 1531} (Α.Ὁ. 138-61) ἄχ]ρι οὗ yevn[ rat
Tals ἐννό[μο]υ [ἡ]λικίας, BGU I. 86! (a.p. 155) μέχρι ἐὰν
ἐν τῇ νόμῳ ἡλικείᾳ γένοϊνται, and P Flor III. 3821} (A.D.
222--3) where a man who has reached the age of 70 petitions
to be freed from certain public duties (ἀπὸ τῶν λειτουργιῶν
ἐλευθερωθῆναι) διὰ τὴν ἡλικίαν. Other miscellaneous ex-
amples of the word are BGU I. 168° (ii/iii A.D.) τοῖς ἀτε-
λέσι ἔχουσι τὴν ἡλικίαν, P Oxy VII. 1020° (A.D. 198-201)
el τὴν ἐκ τῆς ἡλικίας ἔχεις β[οήθιαν,] ὃ ἡγούμ[ενος) τοῦ
ἔθνους τὸν ἀγῶνα τῆς ἀφέσεως ἐκδικ[ήσει, ‘if you can claim
the assistance due to immature age, the praefect of the pro-
vince shall decide the suit for release” (Ed.), P Tebt 11.
326° (c. A.D. 266) ὑπὲρ θυγατρὸς ὀρφανῆς καὶ καταδεοῦς
τὴν ἡλικίαν. .. ἱκετηρίαν τιθεμένη, ‘making supplication
for my orphan daughter who is under age.” ‘The list of
citations might be almost indefinitely increased, but it must
be sufficient to summarize by stating that no one who reads
the papyri can have any doubt that the word meant ‘‘age”’
in ordinary parlance. In the fragment of a lost Gospel re-
ferred to above, P Oxy IV. 65514 (not later than A.D. 250)
tis ἂν mpoo On (/. προσθείη) ἐπὶ τὴν ἡλικίαν ὑμῶν ;
δηώσει ὑμῖν τὸ ἔνδυμα ὑμῶν, the editors translate
could add to your stature? He himself will give you your
garment.”
“
ce
avto|s
who
The descrip- |
279 ἧλος
We must not yield to the temptation of discussing the
meaning of the word in ‘‘Q”; but we cannot resist express-
ing amazement that anyone could call it ἐλάχιστον (Lk
1255) to add half a yard to one’s height! The Zzwenstieth
Century translators boldly render, ‘‘ Which of you, by being
anxious, can prolong his life a moment?’’—and we cannot
but applaud them. That worry shortens life is the fact
which adds pint to the irony. The desire to turn a six-
footer into a Goliath is rather a bizarre ambition. See the
admirable argument and citations in Wetstein ad Mt 677.
A quotation from an inscription in honour of a wealthy
young citizen of Istropolis, near the mouth of the Danube,
should be given, as a most interesting parallel to Lk 2°:
Sylf 32518 (i/B.c.) ὑπεστήσατό te ἡλικίᾳ προκόπτων Kal
προαγόμενος εἰς τὸ θεοσεβεῖν ws ἔπρεπεν αὐτῷ πρῶτον μὲν
ἐτείμησεν τοὺς θεούς κτλ.
ἡλίκος.
P Tebt I. 2778 (B.c. 113) (= Chrest. I. p. 390) καθόλου δ᾽
ἐνθυμηθεὶς ἡλίκην συμβάλλεται ἣ περὶ τὰ ὑποδεικνύμεν[α]
προσοχὴι τοῖς πράγμασι ῥοπήν, “in general consider how
great an impulse attention to the matters indicated gives to
business ” (Edd.), Sy/Z 40514 (a.D. 145) ἐδήλζωσεν ὅσα κα]ὶ
ἡλίκα οἰκοδομήματα προστίθησιν τῇ modfe. In the medi-
cal prescriptions P Oxy VIII. 1088* (early i/A.D.) κολλύρια
moe. ἡλίκον Aiyim(tiov) κύαμον, ‘ ‘make pastilles of the size
of an Egyptian bean” (Ed.), and 126. 11. 234% °° (ii/iii
ἡλίκον [ὀ]ρόβῳ, “of the ἘΞ of a pea’ ’ (Edd.), the context
suggests that, as in the case of the Lat. gwantus sometimes
= guantulus, ἡλίκος from meaning ‘‘ how great’’ has come
to mean also ‘‘how small”’ : cf. Jas 3°.
ἥλιος.
P Hib I. 2739 (a calendar—s.c. 301-240) ἔλεγεν δὲ [δύο]
τὰς πορείας εἶναι Tod ἡλίου pla (/. μίαν) μὲν τὴν διορίζουσαν
νύκτα καὶ ἡμέραν μία (1. μίαν) δὲ τὴν ϑιορίζουσαν χιμῶνα
καὶ θέρος, ““Πε said that the courses of the sun were two, one
dividing night and day and one dividing winter and summer”
(Edd.), P Petr III. 144'¥ 39 (B.c. 246) ἡλίου περὶ καταφορὰν
ὄντος, ‘at sunset,’’ P Oxy IV. 725™ (a.p. 183) ἀπὸ ἀν[ατ-
ολῆς] ἡ[λίου] μέχρι δύσεως, and an astronomical dialogue of
ili/A.D., P Ryl Il. 634, where in answer to a question regard-
ing certain εἴδωλα, it is replicd—Hdtds [ἐσῆτιν δεξιὸς ὀφ-
θαλμός, Σελήνη ὁ εὐώνυμος : see also the ii/B.c. papyrus of
the astronomer E idoxus, καθ᾽ ὃν ὃ ἥλιος φερόμενος τὴν μὲν
ἡμέραν βραχυτέραν ποιεῖ τὴν δὲ νύκτα μακροτέραν. Two
instances may be added from the inscrr., J/ichel 466'°
(iii/B.c.) ἅμα τῶι ἡλίωι [ἀν]ατέλλοντι, 20. 135779 (B.C. 300-
299) ἡλίου ἀνιόντος ὁδός. For the late ἡλιαστήριον, “a
place for sunning oneself,”’ cf. P Ryl II. 2064 (late iii/a.D.),
and the introduction to P Oxy VII. 1014: also for a literary
ex. 76. VI. 985. In MGr ἥλιος is found also in the form
νήλιος, the v having been carried over from a preceding
word owing to a mistaken separation of words: see Thumb
Handbook, p. 25, and cf. ‘newt,’ ‘‘nickname,” also Fr.
lierre (Lat. hedera).
᾽Σ
ἧλος.
P Lond 11772! (accounts—a.D. 113) (=III. p. 187)
τι[μ]ῆς ἥλων καὶ ἄλλων, P Strass I. 324 (A.p. 261) ἔπεμψα
δὲ καὶ ἥλους τέσσαρας εἰς τὴν τούτου πῆξιν, P Oxy IX.
ΦῪ
ἡμέρα
122018 (iii/A.D.) πέμψις μοι τοὺς ἐκχυσιαίους ἥλους καὶ
γλυοῦ (1 γλοιοῦ) κεράμιον, “ you will send me the nails for
emptying (Ὁ) and a jar of gum” (Ed.), and the citation from
Archiv v. p. 179 5.v. ϑαπανάω sub fine. The mention of
the nails in the hands of the crucified Lord, as in Jn 20, is |
found in Ev. Petr. 6 καὶ τότε ἀπέσπασαν τοὺς ἥλους ἀπὸ
τῶν χειρῶν τοῦ κυρίου.
For a subst. ἡλοκόπος = ‘‘nail-smith’’ cf. BGU IV.
1028! (ii/A.D.) tots σὺν αὐτῷ ἡλοκόπίοις), and for the
corresponding adj. 25. 1124 (B.c. 18) τὴν ἡλοκοπικὴν
τέχνην.
ἡμέρα.
P Par 133} (8.6. 117) ἡμέρας, “during the day,” 7d. 275}
(B.C. 160) τῆς ἡμέρας, ‘‘every day,” 23. 497° (B.c. 164-158)
τὴν ἡμέραν ἐκείνην ἀσχοληθείς, P Tebt I. 17° (B.c. 114) ἅμ᾽
ἡμέραι, ‘‘at daybreak,” P Giss I. 1710 (time of Hadrian)
καθ᾽ ἡμέραν, P Oxy VII. 10296 (A.D. 107) els τὴν ἐνεστῶ-
σαν ἡμέραν, 74. τοῦ814 (iii/A.D.) ἡμερῶν ἀνοχὴν ἔχω, 26. X.
127513 (iii/A.D.) ἐφ᾽ ἡμέρας ἑορτῶν πέντε. In P Giss I. 197
(ii/A.D.) a wile writes to her husband—ovv]exas ἀγρυπνοῦσα
γυκτὸς ἡϊμέρας μ]ήίαν μέριμναν ἔχω τὴν περὶ [τῆς σωτ]ηρίας
σου. The noun is used of ¢ime generally, as in Jn 14°°, Ac
933 a/., in P Amh II. 304° (ii/B.c.) where a woman, who has
been ordered to vacate a house, asks ‘‘ for time’”’—‘pépas
αἰτοῦσα, promising that she will quit—ev ἡ[μ]έραις 4, “ within
ten days.’ For the parenthetic nominative of time, as Mt
1532, Mk 85, Lk 928, we may perhaps cite P Lond 417}
(c. A.D. 346) (= II. p. 299) ἐπειδὴ ἀσχολῶ ἐλθῖν πρὸς] σὲν
αὐτὲ (-- - αἱ) ἡμέρε, ‘his diebus,’”’ according to Cronert’s
reading (CX xvii. p. 197), but see Chrest. I. 129 where
Wilcken reads atrenpepe = αὐθημερόν : see Proleg. p. 69 f.
The phrase πάσας τὰς ἡμέρας (Mt 280) may be illustrated
from an important Ephesian inscr. of ii/a.p., Sy// 6564) διὸ
[δεδόχθαι ἱερ]ὸν τὸν μῆνα τὸν ᾿Αρτεμισιῶνα el[var πάσας
τ]ὰς ἡμέρας. It is accordingly a vernacular Greek expres-
sion like the Homeric ἤματα πάντα = ‘‘ perpetually,’’ though
one does not willingly drop the suggestiveness of the literal
translation in the Great Commission, the aid from heaven
given day by day. To the same effect RKoufhac (Recherches,
Ῥ. 49) quotes Przexe 1748 (ii/B.C.) where it is stated that the
priest of Dionysus has, amongst other advantages, that of
being supplied with ‘‘daily’’ food—evat δὲ αὐτῶι . -.
σίτησιν πάσας τὰς ἡμέρας. For ἡμέραν ἐξ ἡμέρας, as in
2 Pet 28, see s.v. ἐκ. In the account of the excavations at
Didyma (Add. der Berl. Akad. d. W. 1911, Anhang, p. 54)
mention is made of an inscr. found in the Temple, in which
the day of Hadrian’s visit is described as ἱερὰ ἡμέρα, and
see Archiv v. p. 342, where it is shown that in all probability
from B.C. 30 to the time of Trajan the 24th day of every
month was observed as a ἡμέρα Σεβαστή in memory of the
birth of Augustus on 24 Thoth B.c. 30. For an invocation
to the god of the day see Wiinsch 47 47° (ii1/a.D.) ὁρ[κί]ζω
σε τὸν θεὸν τὸν τῆς ἡμέρας ταύτης ἧς σε ὀρκίζω Αὠαβαωθ.
MGr ἡμέρα may suffer aphaeresis and become μέρα.
For the adj. ἡμερινός, cf. P Lond τ177}Ὁ5 (A.p. 113) (=I.
p. 185) βοηλάτας ἡμερινοὺς δ, and the same document for
ἡμερεύω and ἡμερήσιος. See also εὐημερέω, “bene me
habeo,” in P Amh 11. 39° (b.c. 103) δι[ὰ πα]ντὸς εὐημερεῖν,
and the subst. in P Leid Di (B.c. 162) εὐημερία, καὶ ἐν
τοῖς [πράγμασιν εὐ]τυχία,
280
|
|
|
ἡμίωρον
ἡμέτερος.
For the ordinary use of 4p. with a subst. cf. P Tebt I. 2751
(B.C. 113) κατὰ τὴν ἡμετέραν πρόθεσιν, 16. IT. 3264 (c. A.D.
266) 6 yap ἡμέτερος ἀνὴρ. . ἀδιάθετος ἐτελεύτα τὸν βίον,
‘*for my husband died intestate,” P Oxy VII. 1056° (A.D.
360) τῷ ἡμετέρῳ ὀνόματι, “on my account.” In P Flor III.
3092! (iv/A.D.) Hp. is used interchangeably with μου--τῇ
ἡμετέρᾳ [συμ]βίῳ καὶ τῇ παρθένῳ μου θυγατρί. A letter of
introduction, P Oxy IV. 787 (A.D. 16), τὰηϑβ -- ὡς ἔστιν
ἡμέτερος (cf. Tit 314). ἐρωτῶ σε οὖν ἔχειν αὐτὸν συνεσταμ-
évov κτὰ. In P Oxy I. 37:28 (Α.}Ὁ.. 49) (-ΞΞ Selections, p. 50) εἰς
τὴν τοῦ ἡμετέρου [o]ixlay = “into the house of our client,”
and in P Ryl II. 11428 (c. A.D. 280) we have τὰ ἡμέτερα =
“my property,” cf. Lk 161%. A good parallel to the use of
οἱ ἡμέτεροι in Tit 315 is afforded by Crest. I. 167 (time of
Trajan) where the writer complains that in a Jewish uprising
οἱ ἡμέ[τ]ερο[.] ἡττ[ἤ͵θησαν.
ἡμιθανής.
A good parallel to the use of this rare word (for class.
| ἡμιθνής) in Lk 10% is afforded by P Amh II. 1417* (a.D. 350)
where a woman lodges a complaint regarding an assault
committed on her by her brother and his wife—mAnyats
ἱκαναῖς pe κατέκτιϊνα]ν. . . . ἡμιθανῆ καταστήσαντες,
“they nearly killed me by numbers of blows and left me
half dead ”’ (Edd.).
ἥμισυς.
P Petr II. 11 (1)5 (iii/B.c.) (= Selections, p. 7) ἀπὸ τούτον
(a sum of 70 drachmae) τὸ μὲν ἥμυσυ εἰς τὰ δέοντα ὑπελιπό-
μην : the word is almost always so written in papyri of
iii/s.c., while in the two following centuries ἥμυσυ and
ἥμισυ occur with almost equal frequency, see Mayser Gr.
p. 100f, Deissmann (BS, p. 186) gives a number of exx.
of the gen. ἡμίσους from Imperial times, and cites ἥμισον
μέρος from BGU I. 1834 (A.D. 85) as probably from a vulgar
form ἥμισος common in Egypt (cf. Jannaris Gr. ὃ 4010).
For neut. plur. ἡμίση see P Lond 265° (i/a.p.) (=II.
p. 261) εἰς ἡμίση. Other exx. of the word from Imperial
times are P Ryl II. 768 (late ii/A.D.) τὸ kat’ ἐμὲ ἥμισυ μέρος
τῶν ὑπαρχόντων αὐτῆς, 16. 1681" (A.D. 120) κατὰ Td ἥμισυ͵
““by halves,” and Meyer Os¢v 197 (A.D. 170) Μιῦις σεση-
(μείωμαι) γόμ(ον) ἕνα ἥμισυ τρίτον, where ἥμισυ is in-
declinable as in the variant τὰ ἥμισυ of Lk τοῦ (cf. LXX
Tob 10%, and see WH Wores?, p. 165). Add P Tebt I.
110° (B.C. 92 or 59) πυρῶν ἀρτάβας εἴκοσι τέσσαρες ἥμισυ,
“2432 artabae of wheat,’’ BGU I. 290% (A.D. 150) πυροῦ
. ἀδόλου ἀρτάβην play ἥμισυ, and 74. III. 920% (A.D.
180-1) τῶν ἐπὶ τὸ αὐτὸ ἀρουρῶν t[p]i@v ἥμισυ τετάρτου
καθαρῶν. Also P Oxy II. 277.“ (B.c. 19), a lease of 363
arourae—Gpovp(as) τριάκοντα ἕξ ἥμισυ τέταρτον, the pro-
duce of which was to be shared ‘‘ equally ᾿᾿---ἐφ᾽ ἡμεσίᾳ (/.
‘proe(a)—between landlord and tenant. Aphaeresis of the
initial vowel produces the MGr μισός, pron, μισό, but in
connexion with other numbers (#)ptov is used, as in P Tebt
I, 110 (v. sepra).
ἡ μίωρον.
For the form ἡμιώριον which is read in Rev 81 by AC a/.,
add to the similar formations cited by Grimm-Thayer P Giss
cas
ηνίκα
I. 4738 (time of Hadrian) (=Chrest. I. p. 383) τὸ ἡμιλεί-
[τρ]ιον τῆς πορφύρας.
ἡνίκα.
It may be well to illustrate some of the different construc-
tions of this word. Thus it is construed with the ind. in P
Goodspeed 3° (iii/B.c.) (== Witkowski?, p. 47) ἡνίκα ἤμελ-
λον κοιμηθῆναι, P Ryl II. 1198 (A.D. 54-67) ἡνίκα ἣν
δικαιοδότης, 7. 1815 (c. A.D. 203-4) ἡνίκα περιῆν, P Oxy
VI. 939% (iv/A.D.) (= Selections, p. 130) ἡνίκα ἐβαρεῖτο τῇ
νόσῳ : with the conj. without ἄν in P Oxy I. 6851 (Α.Ὁ. 131)
ἡνίκα περιῇ» “in her lifetime ’’ (Edd.): and with the conj.
with ἄν or ἐάν in 16. 104° (A.D. 96) ἡνίκα ἐὰν ἀπαλλαγῇ
τοῦ ἀνδρός, P Tebt 11. 31718 (A.D. 174-5) ἡνίκα ἐὰν els τὸν
νομὸν παραγένηται, ‘ whenever he visits the nome ”’ (Edd.),
+”
ἤπιος.
In Archiv v. p. 166 No. 17 Rubensohn publishes a sepul-
chral inscr. (late Rom.) stating that potp’ ὀλοὴ θανάτοιο had
brought Sarapion down els ᾿Αἴδαο, and describing him as—
μειλείχιον πάντ[εσσἼ]ι Kal ἤπιον ἀνθρώποισι. This illus-
trates well the idea of outward mildness or mildness towards
others which Tittmann finds in the adj. (Syov. i. p. 140,
““qui hance lenitatem in aliis ferendis monstrat’’), and which
appears in botin its NT occurrences (1 Th 27 Xe ACP De,
2 Tim 24). The adj. is found ¢ev in the semi-literary invo-
cation to Isis, P Oxy XI. 13801, 88155 (early ii/a.D.).
ἤρεμος.
The Pauline phrase in 1 Tim 2? finds a striking parallel in
OGIS 519° (c. A.D. 245) ἤρεμον kal γαληνὸν τὸν βίον δια-
[yévrwy. Lest Paul should be credited with a literary word
we may cite the use of the verb in BGU IV. rorg? (mid.
/A.D.) σω]φροσύνῃ [t]k[a]vov xpdvo[v] ἠρεμήσας μετῆλθεν.
“Ἡρῴδης
is to be written with an iota subscript in view of its deri-
vation—Hpw-(8ns (Blass ad Ac 437. The full form is seen
in P Petr IIT. 32(e)* “Aptotoxplrar οἰκονόϊμωι παρὰ] ‘Hpwt-
δου τοῦ ἐξειληφότος τὴν] ζυτηρὰν (““ beer-tax”) ᾿Απίαδος
κτλ. ; but cf. Ἡρώδης with reference to a ship-master in P
Lille I. 23° (B.c. 221) and a weaver in BGU I. 1158 (ii/a.p.).
From Cos comes an inscr. in honour of Ilerod Antipas—
Cos 75 (= OGIS 416) Ἡρώδην Ἡρώδου τοῦ βασίλεως υἱόν,
τετράρχην, Φίλων ᾿Αγλαοῦ φύσει δὲ Nikwvos τὸν αὑτοῦ
ξένον καὶ φίλον.
(ii/A.D.) ἀπ[ηλιώτου “Ηρω]διαίνης. The original sense of
“protector ’’ underlying ἥρως appears in Lat. servdre
“preserve intact’’: cf. "HpFa, ‘‘protectress.’’ That ἥρως
became simply “the dead ’’ is well seen in the testamentary
disposition of Epicteta, AZ%che/ 1001 (c. Β 6. 200).
ἥσσων.
Mayser (Gy. p. 223) gives only one example from the
Ptolemaic papyri of the Attic ἥττων, viz. P Petr II, 4726
(B.c. 208) where Wilcken (see P Petr III. p. xviii.) now
reads—xal μηθὲν ἧττον 7 [συγγραφὴ κυρία : elsewhere, in
accordance with the general preference in the Κοινή for
πσσ-- rather than -tr— we have ἥσσων, e.g. P Par 6112
(B.C. 156) πάντα ἐστὶν ἀλλότρια τῆς τε ἡμῶν ἀγωγῆς, οὐχ
Part ΠῚ.
ἡσύχιος
ἧσσον δὲ καὶ τῆς ὑμετέρας σωτηρίας, P Tebt I. τος᾽5 (n.c.
103) μηθὲν ἧσσον ἡ μίσθωσις κυρίαι ἔστω, “while the
validity of the lease shall not be αἤξεοιβα "" (Edd.), 76. 156
(B.C. 91) kal μηδὲν ἧσσον ἣ χεὶρ ἥδε κυρία ἔστωι πανταχῆ
ἐπιφερομένηι. In Roman times we find a mixture of the
forms: thus for ἥσσων see P Oxy II. 27127 (A.D. 56) καὶ
μ[ηδ]ὲν ἧσσον κυρία [ἢ] συνγραφήι, 20. 27048 (ap. 94), 22.
III. 4927? (A.D. 130), and for ἥττων see P Tebt IT. 32929
(A.D. 139) οὐδὲν δ]ὲ ἧττον ὑπέταξα τῆς ἡμετέρας cvyypa-
φῆς (0), P Ryl IL. 7737 (a.p. 192) εἰ δὲ μή, οὐχ (pap. omits)
ἧττον ἑαυτὸν ἐχειροτόνησεν, “ otherwise he none the less
nominated himself” (Edd.), P Oxy VII. 1070! (iii/a.p.)
διὰ ἐπιστολῶν πολλῶν οὐχ ἧττον δὲ καὶ κατ᾽ ὄψιν, “by
many letters not less than in person.” On the form see
further Maidhof Begriffsbestimmung, p. 316 ff.
ἡσυχάζω.
For this favourite Lukan word (see also 1 Th 41 cf. P
Tebt 11. 3308 (ii/A-p.) ὅθεν οὐ Suvdple]vos ἡσυχάζειν ἐπιδί-
δωμι, ‘wherefore, being unable to submit to this, I apply
to you” (Edd.)—a petition to the strategus, and BGU II.
3721-14 (A.D. 154) ἄλλοις δὲ τῶν ποτε προγραφ[έϊντων ἥἧσυ-
χάζουσι καὶ ἐν τῇ οἰκείᾳ τῇ γεω[ργ]ᾳ προσκατέρχουσι (1.
προσκατέχουσι) μὴ ἐνοχλεῖν --α good example of the force
of the verb in 1 Th /.c.: cf. also PSI I. 418 (iv/a.p.)
| σ]ωφρονῖν καὶ ἡσυχάζειν, and the late P Oxy I. 128 verso?
(vi/vii A.D.) Παμούθιος. . ἐβουλήθη ἐπαναχωρῆσαι τῶν
πραγμάτων καὶ ἡσυχάσαι, "“ Pamouthius has expressed the
desire to retire from his duties and take rest” (Edd.). In
the illiterate P Fay 11778 (a.p. 108) we have ὦ éypadds pu
μὴ ἡσυχάσαι TO κτιστῷ περιτὸν γέγραπτα[ι, ‘what you
write to me about not neglecting the building you have said
more than enough” (Edd.). For the compound ἀφησυχάζω,
see P Goodsp Cairo 154 (A.D. 362) ὅθεν μὴ δυναμένη
ἀφησυχάζειν, and for καθησυχάζω, see BGU I. 3614
(ii/A.D.). ἡ
ao
| yovyia.
For a fem. “Hpw8lawa see BGU IT. 5424 |
P Lond 4417 (B.c. 161) (=I. p. 34) μετὰ κραυγῆς τε
διαστελλομένου μεθ᾽ ἡσυχίας avadvev, P Rein 7! (B.c.
141?) διὰ πάση]ς ἡσυχίας εἶχον, ‘‘I was completely at rest
(in mind),” P Oxy II. 237% (a.p. 186) τὴν ἡσυχίαν ἄγειν
kal μήτε τῷ κυρίῳ ἐνοχλεῖν, BGU 11. 614" (iii/A.p.) τὰς
ἡσυχίας με ἄξοντα, and similarly P Thead 19!8 (iv/a.p.).
See also Cagnat IV. 33°: *! καθ᾽ ἡ[συχίαν.
ἡσύχιος.
For this adj. (MGr ἥσυχος), as in 1 Tim 253, cf. C/G III.
53618 (Jew. inscr. of Berenice) ἔν te τῆι ἀναστροφῆι
ἡσύχιον ἦθος ἐνδικνύμενος, 7G VII. 396'° διενέγκας σεμνόν
τε καὶ ἡσύχιον βίον παρ᾽ ὅλον τὸν τῆς ζωῆς αὐτοῦ χρόνον,
and the late P Oxy I. 1298 (vi/A.D.) where a father repu-
diates a betrothal because he wishes that his daughter
“should lead a peaceful and quiet life” —eipnyikdv καὶ
ἡσύχιον βίον διάξαι. For the adverb ἡσυχῆι (for form, see
Mayser Gr. p. 122f.) = “‘quietly;” cf. P Hib 1. 73° (B.c.
243-2) ἡσυχῆι... ἀπήγαγον [τὸν] K. εἰς τὸ ἐν Σινάρυ
δεσμω]τήριον : it is used = “slightly” in personal descrip-
tions, such as P Petr I. 16(1)* (B.c. 237) σύνοφρυς ἡσυχῆι,
“with slightly meeting eyebrows,”’ 76. 19° (B.C. 225) ἀνα-
φάλανθος ἡσυχῆι, ‘slightly bald in the forehead,’’ P Grenf
37
wv
NTOL
I. 33° (¢. B.C. 103-2) προκέφαλος ἡσυχῆ, “‘ with a slightly
sugar-loafed head,’’ P Leid ΝῊ (ii/B.c.) (=I. p. 69) évor-
pos ἡσυχῇ, “‘ slightly snub-nosed.”
ἦτοι.
See s.v. 4.
ἡττάομαι.
For this form in --ττ--, which is read in the NT in 2 Pet
219f. (for the LXX see Thackeray Gr. i. p. 121f.), cf. PSI
IV. 3407 (B.C. 257-6) οὐκ ἑττηθήσεσθε (1. ἧττ-) ὑπὸ ἀνθρώ-
που ἀνελευθέρου, and the interesting report of a Jewish
uprising in an Egyptian village during the reign of Hadrian,
Chrest. 1. 167, when the writer admits—ot ἡμέ[τ]ερο[ι]
ἡττ[ἤ]θησαν καὶ πολλοὶ [α]ὐτῶν συνεκόπίησαν. In P Hal
1. 154,115 (mid. iii/B.c.) we have ἥσσηθῆι twice: cf. 2 Cor
1213 where ἡσσώθητε (from Ionic ἑσσοῦσθαι) is read in N*
BD*. See further Wackernagel He//enzstica, p. 12 ff., where
it is shown that Hellenistic writers have retained —rr- in
certain words which were taken over directly from Attic and
were not current in another form in the Kow7,
282
ἦχος
ἥττημα.
The use of the verb in the passage from Chres¢. I. 16 cited
διῶ. ἡττάομαι may help to strengthen Field’s contention
(Wotes, pp. 160 f., 171 f.) that both in Rom 1115 and in
1 Cor 67, the thought of “‘defeat’’ is present without any
special ethical tinge. The subst. is found elsewhere in
Bibl. Greek only in Isai 318.
ῆχος.
A.D.) ἵνα ἐκ τοῦ ἤχους (om.) ὕδατος ὁ ἦχος ἀναβῇ, and 24.* 3
ἦχον ἐκπέμπει. The gen. ἠχοῦς from the fem. 4 ἠχώ is,
however, read by the editor in 26.¥ 8 σὺ μὲν ἀπὸ ποππυσμοῦ
τυνχάνεις, οὗτος δὲ ἐξ ἠχοῦς, χ᾽. 3 καὶ ἡ γῆ ἀκούσασα ἠχοῦς,
καὶ ἰδοῦσα αὐτήν, ἐθαμβήθη, and lod μὲν ἐξ ἠχοῦς εἶ,
οὗτος δὲ ἐκ φθόγγου : cf. Lk 217°, where WH similarly accent
ἠχοῦς, stating (WVo/es*, p. 165) that the direct Bibl. evidence
for the neut. τὸ ἦχος is confined to Jer 28 (51)}5 NAB,
where ἦχος is apparently an accusative. For masc. nouns
passing into the neut., in accordance with a not uncommon
practice in Hellenistic, see Hatzidakis Zzn/. p. 356 fi.,
Proleg. p. 60.
Θ
, 7)
θαλασσα---βάπτω
θάλασσα.
BGU II. 4237 (ii/a.D.) (= Selections, p. 90) εὐχαριστῶ |
| from Cnidus, Sy// 8152, where a woman devotes to Demeter
(cf. 2 Cor 1178) ἔσωσε, P Oxy VII. 1067*9 (iii/A.D.) ἀγόρασόν ᾿
τῷ κυρίῳ Σεράπιδι, ὅτι μου κινδυνεύσαντος εἰς θάλασσαν
μοι ὀψαρίδιον ἐκ τῆς θαλάσσης (cf. Jn 2119), and from the
inserr. Michel 372" (ii/B.c.) ἐργα[ζ]όμενός τε κατὰ θάλασσαν
ἐργασίαν, 7. 52119 (ii/B.c.) κατὰ γῆς καὶ κατὰ θαλάσσας.
For references to ἣ ἐρυθρὰ θάλασσα, as in Ac γ35, Heb 117%,
cf. P Grenf I. 9% (iii/B.c.) ἐρ]υθρᾶι θαλάσσηι, OG/S 186°
(B.C. 62) ὁ συγγενὴς καὶ ἐπιστράτηγος Kal στρατηγὸς τῆς
᾿Ινδικῆς καὶ ᾿Εἰρυθρᾶς θαλάσσης, 16. 190" (B.c. 51) ἐπὶ τῆς
᾿Ινδικῆς καὶ ᾿Εἰρυθρᾶς θαλάσσης : cf. also the intr. to P
Ryl 11. 66 (late ii/p.c.). For the adj. θαλάττί--σσ-)ιος,
see P Oxy I. 877 (A.D. 342) θαλαττίου ναυκληρίου, ‘a sea-
going vessel,” 26. X. 1288® (iv/a.D.) eis διαγραφὴν πλύου
θαλασσίας τιτέσματος (/. πλοίου θαλασσίου τελέσματος (?) )
(τάλ.) 6, ‘‘in payment for a sea-vessel, for charges 9 tal.”
(Edd.), and for ἐπιθαλάσσιος, P Rev Lxcili5 (B.c. 258)
ἐπιθαλασσίαν. In 3 Kings 1835, 85,385 θάλασσα is used =
‘“channel,” doubtless because of its similarity in sound to the
Heb. ndyn: see Thackeray Gy. i. p. 37.
θάλπω.
For this poetic verb (in NT only 1 Th 27, Eph 539) cf. the
vi/A.D. marriage-contract, CPR I. 302°, where a husband
undertakes ἀγαπᾶν kal θάλπειν kal θεραπεύειν his wife,
and for a similar metaphorical usage see OGZS 1945 (B.c.
42) τὴν πόλιν Cade. The verb occurs several times in the
Mimes of Herodas: cf. also Bacchylides Fragm. 163 (ed.
Jebb, p. 417) θάλπῃσι θυμόν, and the Christian epigram
Kaibel 72585—
θάλπεο ψυχὴν
ὕδασιν ἀενάοις πλουτοδότου σοφίης.
θαμβέω.
See P Leid W¥-* (ii/iii a-p.) ἰδὼν τὸν δράκοντα ὁ θεὸς
ἐθαμβήθη καὶ ἐπόππυσε, and 20.51.39 kal ἡ γῆ ἀκούσασα
ἠχοῦς, καὶ ἰδοῦσα αὐτήν, ἐθαμβήθη, where the aor. has its
full pass. force as in Mk 157 (cf. Blass-Debrunner § 78).
The verb is restored in the new Logion, P Oxy IV. 6547
μὴ παυσάσθω ὁ ζηϊτῶν ἕως ἂν] εὕρῃ καὶ ὅταν
εὕρῃ [θαμβηθήσεται καὶ θαμ]βηθεὶς βασιλεύσει. In MGr
we have θαμπαίνω and θαμπώνω = “blind,” ““ dazzle.”
θάμβος.
This originally poetic word (Thumb Dia/. p. 373) is con-
fined in the NT to the Lukan writings, where, to judge
from Ac 31°, it is to be regarded as neuter: cf. gen. sing.
θάμβους in Cant 3° (Thackeray Gr. i. p. 158). On the
other hand in Lk 435 the Bezan text has θ. μέγας : cf. Eccles
12° θάμβοι.
θανάσιμος.
The phrase in [Mk] 1618 may be paralleled from a defixio
and Kore τὸν kar’ ἐμοῦ [e]im[a]vta ὅτι ἐγὼ τῶι ἐμῶι av8[pl]
φάρμακα ποιῶ θανά[σιμα.--ἴΓ the restoration is sound.
θανατηφόοος.
This NT ἅπ. εἰρ. (Jas 3°) occurs seffzes in Vett. Val., e.g.
p. 2257 κινδυνώδεις καὶ θανατηφόροι περιστάσεις, and p.
2377 χαλεπὸς καὶ θανατηφόρος.
θάνατος.
For this common noun we may cite such passages as P
Petr IIT. 36 (2)? τ]ὸν θάνατον ὑποκείμενον [ἐν] τῆι φυλακῆι
διὰ τὴν ἔνδειαν, P Tebt I. 5% (B.c. 118) τοὺς δὲ παρὰ ταῦτα
ποιοῦντας θαν[άτωι ζ]ημιοῦσθαι, P Oxy III. 4727 (c. Α.Ὁ.
130) ἄλλοι πολλοὶ τὸν θάνατον τοῦ ζῆν προκρείναντες, 12.
11. 2370}. 36 (A.D. 186) ἡ δὲ κτῆσις μετὰ θάνατον τοῖς
τέκνοις κεκράτηται, “but the right of ownership after their
death has been settled upon the children” (Edd.). The well-
known inscr. at the entrance of the inner court of the Temple
at Jerusalem, threatening all who were not Jews with the
penalty of death for entering, ends—és 8’ ἂν ληφθῇ, ἑαυτῶι
αἴτιος ἔσται διὰ τὸ ἐξακολουθεῖν θάνατον (OG/S 5087,
i/A.D.). In a Latin papyrus containing military accounts,
| P Fay rosiii 24 (c. a.p. 180), opposite the name Turbon a
letter @ has been inserted, implying, according to the editors,
that he has died. The letter, they add, has the same signi-
fication on Roman gravestones, and also in a Latin list of
soldiers in the Rainer Collection, where the name itself is
crossed through: cf. Persius Saf. iv. 13 (“‘nigrum...
theta’’), Mart. vii. 37, and the line of Lucilius (?)—*O
multum ante alias infelix littera Theta.’’ It was used by
critics and grammarians to mark a docus conclamatus. In
MGr the subst. while θανατικό = “ plague,”
““disease.”’
survives,
θάπτω.
P Par 2277 (ii/B.c.) μέχρι τοῦ νῦν οὐ τετόλμηκεν αὐτὸν
ἡ Νέφορις θάψαι, BGU IV. 1131°° (B.c. 13) ἐπεὶ ἡ ἐμὴ. ..
μήτηρ . . μετήλ(λαχε) καὶ .. xe οὐδέπω τετά-
at, ὁμολογῶι KTA., 25. το415.2 (iv/v A.D.) νεκροῦ [μετ᾽
εὐσεὶ elas ταφθένϊτος. In P Giss I. 687 (ii/a.p) δεῖ αὐτὸν
δευτέρᾳ ταφῇ ταφῆναι, the meaning seems to be that the
body must be buried in a second mummy-wrapping: see
further s.v. ταφή. On the mummy-ticket Prezsigke 3580
we read, ᾿Απολλώνιος.... ᾿Αθὺρ ty ἐτάφη: cf. Meyer
Ostr 684 (ii/A.D.) ἐτάφησεν Θὼτ . The verb appears in
MGr as θάβω, θάφτω, with a subst. θαφτό = “‘ grave,” and
a nomen actionts θάψιμο = burial.’”
283
θαρρέω
θαροέω.
For the later Attic form θαρρέω, which in the Κοινή, as
in the more literary portions of the LXX (Thackeray G7. 1.
p- 123) and in the NT (Paul, Heb), is interchanged with
θαρσέω (see s.v.), cf. Thumb Hellen. p. 77. The verb=
“have confidence in,” as in 2 Cor 71%, τοῦ, in P Oxy II.
237.17 (ap. 186) ἐὰν Pappy τοῖς τῆς κατηγορίας ἐλέγχοις,
τὸν μείζονα ἀγῶνα ε[ἰ]σελεύσεται, ‘if he has confidence in
the proofs of his accusation, he shall enter upon the more
serious law-suit” (Edd.): cf. P Oxy XII. 1468° (c. a.D.
258) ἐπὶ τὴν σὴν ἀνδρείαν καταφεύγω θαρρῶν τεύξεσθαι τῶν
προσόντων μοι δικαίων, “1 appeal to your nobility with the
full confidence that I shall obtain the rights due to me”
(Edd.), P Cairo Goodsp 1515 (A.D. 362) θαρρῶν ὃ αὐτὸς
Ἴσακις τοῖς χρήμασι αὐτοῦ καὶ τοῦ πλούτου βούλεταί μ[α]ι
ἐξελάσαι ἀπὸ τῆς κώμης, ‘“‘the aforesaid Isakis, relying on
his means and wealth, wishes to drive me from the village”
(Ed.). The sense of avdeve, rather than confidere, appears
in P Oxy I. 6819 (A.D. 131) μὴ τεθαρρηκαίναι (1. τεθαρρη-
κέναι) τ[ὸν] Θέωνα προελθεῖν, ‘‘ without Theon having ven-
tured to bring forward his claim” (Edd.). In MGr θαρρῶ
= ‘* believe,” ‘‘ think.”
θαρσέω,
which in the NT is found only in the imper., may be
illustrated by P Par 511° (B.c. 160) (= Selections, p. 19)
ὄμμα... ψυχῆς θάρσει, ‘eye. . of my soul, take courage.”’
See also P Petr 11. 18 (iii/B.c.) θαρσήσας ὠικονόμησα, P
Lond 354? (c. B.c. 10) (=II. p. 164) ἐθάρσησαν ἐπιδόντες,
BGU IV. 1080! (iii/a.p.?) περὶ τούτου θαρσῶν ἀμέλι
(2. ἀμέλει). For the form θαρσύνω, cf. Aristeas 272 θαρσύ-
vas δὲ τοῦτον ἕτερον ἐπηρώτα KTH, ‘he spoke encouragingly
to him, and asked another’”’ etc. (Thackeray).
θαῦμα.
For this subst. (MGr θᾶμα), which in the NT is confined
to 2 Cor 1114, Rev 178, we may cite Prezsigke 1002 (time of
Diocletian?) where a certain Antonius Theodorus states that
he had stayed for a considerable time ἐν τῇ βασιλ[ευ]ο[ὑ]σῃ
Ῥώμῃ . . . kal τὰ ἐκεῖ θαύματ[α] εἶδον kal τὰ ἐνταῦθα,
and 16. 1909 Καθολικὸς Θέοδμος [ . . Jv ἤγαγεν ἐς τόδε
θαῦ[μα, and the poetical inscr. describing the foundation of
Magnesia in which the words occur—kal θαῦμα καταθνη-
τοῖσιν ἐφάνθη (Magn 1718). See also the sepulchral inscr.
as
ῥητορικός, μέγα θαῦμα, φέρων σημεῖον ἐφ᾽ αὑτῷ,
and 26. 909° (iv/A.D.)
ἹΠάντη ΤΠΠ]λουτάρχοιο κλέος, πάντη δέ τε θαῦμα,
πάντη δ᾽ εὐνομίης εὖχος ἀπειρέσιον.
θαυμάζω.
For exx. of this verb denoting incredulous surprise, as in
Jn 37 a/., see P Oxy ΠῚ. 471° (ii/A.D.) π]ροσθήσω τι κύριε περ[ὶ
ov] (cf. Lk 218) θαυμάσεις οἶμαι kal ἀπι[στήσΊεις, “1 will
add a fact, my lord, which will, I expect, excite your wonder
and disbelief’’ (Edd.), 7d. I. 123° (iii/iv A.D.) πάνν θαυ-
palo, υἱέ pov, μέχρις σήμερον γράμματά σου οὐκ ἔλαβον,
“ΕἼ have been much surprised, my son, at not receiving
hitherto a letter from you’’ (Edd.). For the astonishment
284
,
bea
of admiratio cf. P Giss I. 47° (time of Hadrian) ὡς καὶ
[ὑἹπὸ πάντων τῶν ἰδόντων θαυμασθῆναι, with reference to
certain goods that had been purchased, and from the inscrr.
Preisigke 1799 (from the walls of the Kings’ graves at
Thebes) Βησᾶς ἰδὼν ἐθαύμασα, 2. 1802 TIvpos ἐθαύμασα,
al, For θαυμάζω followed by εἰ, as in Mk 15" (cf. 1 Jn 3'%),
see P Hib 1. 159 (c. B.C. 265) θαυμάζω οὖν εἰ πιστεύεις (so
after ἀπιστεύσας in P Oxy II. 237Y-°—a.p. 186), and by
πῶς, P Oxy I. 11329 (ii/A.D.) θαυμάζω πῶς οὐκ ἐδικαίωσας,
“ΕἸ wonder that you did not see your way” (Edd.), P Ryl
Il. 2358 (ii/a.p.) ἐθ[αὐἹμασε (7. -ασα) δὲ πῶς. . οὐκ
ἐδήλωσάς μοι περὶ τῆς εὐρωστίας σου, “I was surprised
that you did not inform me of your good health” (Edd.),
BGU IV. 1041? (ii/a.D.) θαυμάζω [οὖν] πῶς οὐκ ἔγραψάς
μίοι ἐπιστολήν. MGr θαυμάζω, θαυμάζομαι, θιαμάζω,
θαμαστῶ.
θαυμάσιος.
The comparative of this adj., which in the NT is con-
fined to Mt 2115, appears in Sy// 3651} (c. A.D. 37) μεγάλων
εν μείζονες kal λαμπρῶν θαυμασιώτεροι. See for the super-
lative OGZS 50417 (a.p. 128-9) πρὸς τὸν θαυμασιώτατον
ἡμῶν ἄρχοντα, and so frequently in addresses in late papyri,
eg. P Oxy VI. 940 verso (v/A.D.) ém(S0(s) TO θαυμασίιω-
(τάτῳ) Ἰωσὴφ votapiw, P Giss I. 57 verso (vi/vii A.D.)
ἐπίδ(ος) τῷ δεσπότῃ μου τῷ TA πάντα θαυμασιωτάτῳ Kal
[ἐϊναρετῷ ἀδελφῷ Φοιβάμμωνι.
θαυμαστός
occurs in the important soldier’s narrative regarding the
Syrian campaign during the reign of Ptolemy III., P Petr
II. 4511.πὸ Floav yap Savpacro(—the immediately preceding
words are unfortunately lost. See also the Christian amulet
P Oxy VIII. rr5183 (v/a.p.?) ὅτι τὸ ὄνομά σου, κ(ύρι)ε ὃ
θ(εό)ς, ἐπικαλεσά[μ]ην τὸ θαυμαστὸν καὶ ὑπερένδοξον καὶ
φοβερὸν τοῖς ὑπεναντίοις, “upon thy name, O Lord God,
have I called, the wonderful and exceeding glorious name,
the terror of thy foes” (Ed.). From the inscrr. we may
note Preisigke 1908 θαυμαστὰς σύριγγας.
θεά.
Ἢ θεά (Ac 1937), and not ἡ θεός as generally in Attic
prose (cf. Ac 1987), is the usual form in Ptolemaic papyri,
e.g. P Par 3727 (B.c. 163) εἰσέλθοντες εἰς Td τῆς θεᾶς ἄδυτον,
76. 51° (B.C. 160) (= Selections, p. 20) θεὰ θεῶν (of Isis), P
Grenf II. 15!° (B.c. 139) Κλεοπάτρας τῆς μητρὸς θεᾶς
ἐπιφανοῦς, and other exx. in Mayser Gr. p. 254f.: cf. from
Imperial times P Oxy VIII. 1117? (c. A.D. 178) ᾿Αθη[νᾶς]
τῆς Kal Θοήριδος θεᾶς μεγίστης.
The same form is also common in the inscrr., e.g. Magn
4713 (a decree of Chalcis—not after B.C. 199) τήν τε τῆς
θεᾶς (sc. ᾿Αρτέμιδος Λευκοφρυηνῆς) ἐπιφάνειαν. On the
other hand it is noteworthy that the classical ἡ θεός is fre-
quently found in Magnesian inscrr. proper as a kind of
technical term to describe this goddess as the great goddess
of the city, e.g. 2b. 100 a°8 τὴν ἐπιβάλλουσαν τιμὴν Kal
παρεδρείαν ποιούμενοι τῆς θεοῦ. Accordingly it is rightly
put by Luke into the mouth of the town clerk in Ac 19%?
(cf. ver. 27): see further Thieme, p. 10 f., Nachmanson,
p- 126, and cf. Proleg. pp. 60, 244.
,
θεαομαι 2
θεάομαι.
The deeper meaning, involving moral and spiritual per-
ception, which underlies the use of this verb in such a
passage as Jn 115, may be illustrated from P Par 518 (B.c.
160), where the recipient of a “‘vision”’ in the temple of
Serapis at Memphis writes—rtd ὅραμα τοῦτο τεθήαμαι : cf.
Syll 324° (i/B.c.) αἰφνίδιον σ(υ)μφορὰν θεασάμενος. The
thought of attentive, careful regard, as in Mt 117, appears
in the account of the death of a slave from leaning out of a
bed-chamber (Ὁ) θεάσασϑαι τὰς [κρο]ταλιστρίδας, ‘to be-
hold the castanet-players” (P Oxy III. 475?4—a.p. 182).
But in other passages the verb cannot denote more than
ordinary seeing with the eyes, as when a woman writes to
her mother — ἀσπάζομαί oe, μῆτερ, διὰ τῶν γραμμάτων
A.D.), or as when a woman who has quarrelled with her
husband and has appealed to the tribunal, regrets that she
has had anything to do with him from the first—el@e μὴ
τεθέαμαι αὐτόν, εἴθε μὴ συνήφθ[ην αἸὐτῷ ἐξ ἀρχῆς (PSI 1.
41®—iv/a.p.). So in one of the scribblings on the walls of
the royal tombs at Thebes a visitor writes . . . θεασαμένη
. . . (Pretsigke 1800). It may be noted that the Attic
θεάομαι is modelled upon θέα, “sight ’’: the Ionic θηέομαι
points to an original *@aFéopar.
θέατρον.
The use of the θέατρον as a place for public assemblies, as
in Ac 1979, can be readily illustrated from the inscrr., e.g.
Brit. Mus. Inscrr. 111. 48155 (A.D. 104) φερέτωσαν . .
κατὰ πᾶσαν ἐκκλησίαν els τὸ θέατρον (at Ephesus), Sy//
3144 ἐκκλησία συνήχθη κυρία ἐν [τῶι θεάτρωι (see Preu-
schen HZNT ad ἴος.). See also the ‘‘ neat confirmation”
of Ac 19% 41 in the inscr. cited from Deissmann 2.4.8, p. 114
S.v. ἐκκλησία. Miscellaneous exx. of the word from the
papyri are P Flor I. 61% (a.p. 85) (as amended Cérest. 11.
p- 59) ἄνθρωπον στα[τέον] els τὰ θέατρα, P Oxy III. 4711
(ii/A.D.) καὶ τὸν οὐκ ἐν λευκαῖς ἐσθῆσιν [ἐὴν θεάτρῳ καθί-
σαϊίντα] παρέδωκας εἰς θ[ ἀ]νίατον, ‘‘and the man who took
his seat at the theatre without wearing white garments you
delivered to death ” (Edd.), 76. VI. 93714 (iii/A.D.) mapay-
γέλλω σοι. . . ἵνα παραβάλῃς πρὸς τῇ πλατείᾳ τοῦ
θεάτρου, “1 bid you go to the street of the theatre,” 2ό. VII.
ii/iii The adj. occurs in an
inser. from the theatre at Ephesus, OG/S 5107 (A.D. 138-61)
τὴν λοιπὴν παρασκευὴν τῶν θεατρικῶν. MGr θέατροί(ν).
θεῖος.
With θείας κοινωνοὶ φύσεως in 2 Pet 1 may be compared
the remarkable inscription Sy// 757 (not later than Augustus).
It is in honour of Aly, and strongly suggests Mithraism,
though Dittenberger dissents from the connexion. Vv.7-end
must be quoted entire: Αἰὼν 6 αὐτὸς ἐν τοῖς αὐτοῖς αἰεὶ
φύσει θείαι μένων κόσμος τε εἷς κατὰ τὰ αὐτά, ὁποῖος ἔστι
καὶ qv καὶ ἔσται, ἀρχὴν μεσότητα τέλος οὐκ ἔχων, μεταβολῆς
ἀμέτοχος, θείας φύσεως ἐργάτης αἰωνίου --κατὰ -- πάντα.
See also the decree of Stratonicea in honour of Zeus Pan-
hemerios and of Hekate, cited by Deissmann (BS, p. 360 ff.)
for its remarkable linguistic parallels to 2 Pet—ka@(8putar
δὲ ἀγάλματα ἐν τῷ σεβαστῷ βουλευτηρίῳ τῶν προειρημένωϊ ν
θεῶν ἐπιφαν]εστάτας παρέχοντα τῆς θείας δυνάμεως ἀρετάς
(C/G 11. 2715 a, δ).
85
θεῖος
The word is very common with an ‘‘imperial” connota-
tion both in the papyri and the inscriptions. Thus in Prtene
105? (c. B.C. 9) the birthday of Augustus is described as—
τὴν τοῦ θηοτάτου Καίσαροϊς γ]ενέθλιον, and the use of the
superlative is continued down even into the 6th and 7th
centuries, e.g. P Lond r1oo7(c)? (A.D. 558) (= III. p. 264)
βασιλεί]ας τοῦ θειοτάτου ἡμῶν δεσπότου Pavlov ᾿Τουστιν-
tavov τοῦ αἰωνίου Αὐγούστου [καὶ αὐτοκρά]τορος, and 10124
(A.D. 633) (=III. p. 266) βασιλείας τῶν θειοτάτων καὶ
γαληνοτάτων καὶ θεοστεφῶν ἡμῶν δεσποτῶν Φλαυίων
Ἡρακλείου καὶ Ἡρακλείου Νέου Κωνσταντίνου τῶν αἰωνίων
Αὐγούστων αὐτοκρατόρων καὶ μεγίστων εὐεργετῶν. This
last citation is taken from a deed which is prefaced with the
full Christian trinitarian formula. Other exx. of the adj.
imperially used in the papyri are BGU IT. 47325 (A.p. 200)
τῶν θείων διατάξεων, with reference to an immediately pre-
ceding rescript of the Emperor Septimius Severus, P Ry] IT.
11727 (A.D. 269) κατὰ τὰς θείας διατάξεις, similar ordinances
of the Emperor Claudius, and P Lips I. 6214 (A.p. 385) (=
Chrest. I. p. 220) ἀπ[ε]στάλησαν εἰς τοὺς θείους θησαυρούς.
An interesting instance of the adj. is BGU II. 6558 (a.p.
215) Αὐρήλιος Ζώσιμος mpd μὲν τῆς Blas δωρεᾶς καλούμενος
Ζώσιμος, where the “imperial gift” refers to the so-called
Constitutio Antoninitana of A.D. 212, by which Caracalla
bestowed the rights of citizenship on all the inhabitants of
the Roman Empire: in consequence many Egyptians there-
after prefixed Aurelius to their former name (see Erman and
Krebs, p. 174 n.*). The phrase θεῖος ὅρκος is very common,
as in P Oxy I. 835 (A.D. 327) ὁμολογῶ ὀμνὺς τὸν σεβάσμιον
θεῖον ὅρκον τῶν δεσποτῶν ἡμῶν Αὐτοκράτορός te Kal
Καισάρων : in 24. 125° (A.p. 560) we hear of an oath ‘‘ by
Heaven and the Emperor,” τ]ὸν θεῖον kal σεβάσμιον ὅρκον,
which is given in full in 24, 138°3® (A.D. 610-11) ἐπωμου-
σάμην πρὸς τοῦ θεοῦ τοῦ παντοκράτορος, καὶ νίκης Kal
σωτηρίας καὶ διαμονῆς τῶν εὐσεβίεστάτων) ἡμῶν δεσποτῶν
Φλαονίου Ἡρακλείου καὶ Αἰλίας Φλαβίας. In late papyri
θεῖος ὅρκος was practically a solemn affidavit, in which per-
jury would have serious consequences, e.g. P Oxy VI. 8936
(vi/vii A.D.) ζητῆσαι Tod Beov (1. θείου) ὅρκου διὰ Lodia,
“to make inquiry by means of the divine oath through
Sophia” (Edd.). From the inscrr. we may cite J/agn 113°
ἀνὴ[ρ] δεδοκιμασμένος τοῖς θείοις κριτηρίοις τῶν Σεβαστῶν,
with reference to Claudius, and 7). 2017 τ]ὸν θειότατον καὶ
μέίγ]ιστον καὶ φιλανθρωπότατον βασιλέα, with reference to
Julian: see also Sy// 418* (A.D. 238) τὰ θεῖά σου γράμματα,
a good parallel to 2 Tim 318. We are also able to illustrate
the striking use of τὸ θεῖον in Ac 1779 (cf. Menander Fragm.
p. 215, No. 766 φοβούμενοι τὸ θεῖον ἐπὶ τοῦ σοῦ πάθους,
Epict. ii. 20. 22 ἵν᾽ οἱ πολῖται ἡμῶν ἐπιστραφέντες τιμῶσι
τὸ θεῖον), showing how Paul, in addressing an audience of
heathen philosophers, adapts his language to them. Thus
in P Leid Bit 8 (B.c. 164) we have συντετηρημένως πρὸς τὸ
θεῖον ἑκουσίως ποεῖ (/, ποιεῖ), which the editor renders
‘«divino numini obsecutus sponte gerit’””: cf. 26. Di (B.c.
162) δι᾿ ἧς (1.4. τῆς βασιλίσσης) ἔχεις πρὸς τὸ θεῖον ὁσιό-
τητα, 70. 1.22 ἀνθ᾽ ὧν πρὸς τὸ θεῖον ὁσίως διάκ[ει]σαι, P Lond
2111 (8.6. 162) (=I. p. 13) σὺ δὲ ὧν πρὸς τὸ θεῖον ὁσίως
διακείμενος, 20. 335 (B.c. 161) (=I. p. 19) δι᾿ ἣν ἔχεις εἰς τὸ
θ[εἴον] εὐσέβειαν, and 20. 41 verso* (B.c. 161) (=I. p. 29)
πρὸς τὸ θῆον (1. θεῖον) εὐσέβειαν : see also the editor’s intr.
to P Meyer 26 (beginning of iii/A.p.). Similarly with two
,
θειοτης
inserr. in Ολγεσέ, I.—7o™ (B.c. 57-6) δεόμεθα καθ᾽ ἣν ἔχεις
πρὸς τὸ θεῖον εὐσέβειαν προστάξαι τὸ σημαινόμενον ἱερόν
κτλ., 33 τούτου δὲ γενομένου ἔσται τὸ θεῖον μὴ παρατεθεωρη-
[σοράπιος] Σέβου τὸ θεῖον. Ove πᾶσι τοῖς θεοῖς, and Jagr
621° εὐσεβῶς διακείμενος πρὸς τὸ θεῖον διατελεῖ.
This long note may conclude with a citation from the
early Christian letter, P Heid 655 (iv/A,p.) (= Selections,
p- 127), where the writer ends with the prayer—éppapevov
σε ἡ Ola πρόνοια φυλάξα[ι] ἐπὶ μέγιστον χρόνον ἐν ka Xa,
κύριε ἀγαπητίέ: cf. PSI I. 71° (vi/A.p.). MGr has both
θεῖος and θεϊκός = ““ godly.”
θειότης.
This subst., which in the NT is confined to Rom 139, is
used in P Lond 2338(aA.p. 345) (=II. p. 273, Chrest. I.
p- 68) with reference to a visit which Abinnaeus had paid to
the Imperial court to obtain an appointment as tax-collector
παρὰ τῆς θιότητος τῶν δεσποτῶν ἡμῶν αἰωνίων Αὐγού-
στων. It isalso restored by Dittenberger in OG/S 51914
(c. A.D. 245) ὅπως περὶ τούτων ἐκειν(ή)θη σου ἡ θειότης,
and in Sy// 4208 we read of the θειότης of Jovius Maxi-
minus Daza (A.D. 305-13). Sy 65684 (ii/A.D.) declares
that Artemis has made Ephesus ἁπασῶν τῶν πόλεων]
ἐνδοξοτέραν διὰ τῆς ἰδίας θειότητος, where the context is
an expansion of the last clause in Ac 195. With the Bibl.
usage cf. Aristeas 95 with reference to the priests’ ministra-
tion in the Temple—6B καὶ καταξίως μεγάλης θειότητος
ἅπαντ᾽ ἐπιτελεῖται, ‘everything is performed with reverence
and in a manner worthy of the divine majesty.”
θέλημα.
This word, which is almost unknown outside Bibl. and
eccles. writings, occurs in P Oxy VI. 924, a Christian
charm of Gnostic character, belonging to iv/A.pD. After a
prayer to the Deity to protect the petitioner from ague etc.,
the charm continues—*tatra ev[peva]s [π]ρά[ξ]εις ὅλως
κατὰ Td θέλημά cov πρῶτον Kal τὴν πίστιν αὐτῆς, “‘all
this thou wilt graciously do in accordance with thy will
first and with her faith” (Edd.). Cf. also P Lond 418
(c. A.D. 346) (ΞΞ- 11. p. 303) τὸ θέλημα τῆς ψυχῆς σον.
The Pauline usage of the word is discussed by Slaten
Qualitative Nouns, p. 52 ff.
θέλω.
For the form ἐθέλω, which is wanting in the NT as in the
LXX, Nageli (p. 57) refers to the magic papyri and to the
poetic 7J/de 111. 1064: it is common in the Attic inscrr.
up to the end of iv/B.c., but from B.C. 250 θέλω occurs, and
eventually takes its place as the regular form in the Kow
(cf. Meisterhans G7. p. 178).
For the verb denoting a personal wish or desire we may
cite P Petr I. ταῦ (a Will) τὰ [ἐμαυτοῦ διοικεῖν ὡς ἐ]γὼ
θέλω, P Oxy VIT. τοῦτ" (B.c. 22) od BE ypade ὑπὲρ ὧν ἐὰν
θέλῃς (ci Mt 85), 726. III. 531° (ii/A.p.) περὶ ὧν θέλεις
δήλωσόν μοι, P Cairo Preis 48° (ii/A.D.) τὸ μὲν πλοῖόν σοι,
ὡς ἠθέλησας, σκέψομαι, and the constant epistolary phrase
γινώσκειν σε θέλω, as in P Oxy IV. 74377 (B.c. 2) ὥστ᾽ ἂν
τοῦτό σε θέλω γεινώσκειν ὅτι ἐγὼ αὐτῴ διαστολὰς δεδώκειν
τὸ βαδίσαι εἰς Τακόνα, ‘I wish you therefore to know this
286
θεοδίδακτος
that I had given him orders to go to Takona” (Edd.),
BGU I. 278 (ii/aA.p.) (= Selections, p. 101) γινώσκειν oe
θέλω Bret εἰς γῆν ἐλήλυθα τῇ S τοῦ Enel μηνός, “1 wish
you to know that I came to land on the 6th of the month
Epeiph”: cf. the Pauline formula οὐ θέλω δὲ ὑμᾶς ἀγνοεῖν,
Rom 115 etc. With τοῦ θεοῦ θέλοντος in Ac 1874, we may
compare P Ambh II. 1315 (early ii/A.D.) ἐλπίζω δὲ θεῶν
θελόντων ἐκ τῶν λαλουμένων διαφεύξεσθαι, ““ but I hope, if
the gods will, to escape altogether from the talking,”
P Giss I. 181° (time of Hadrian) @e[av δὲ θ]ελόντων εἰς τὰ
Δημήτρια ἐλεύσεται kal ἀσπάσεταί σε, and the other exx.
in Deissmann 4S, p. 252: with 1 Cor 1218, 1538, cf. BGU
I. 2711 (ii/iii 4.1.) (= Selections, p. 101) ὡς ὁ θεὸς ἤθελεν.
With the construction in Lk 184 cf. Crest. I. 14 11:8 (not
before A.D, 200) καὶ σοί, λέγε τίνος θέλεις, [κα]τηγορήσω,
and with Rom 135 cf. P Tebt II. 4213: (iii/A.D.) with
reference to a tunic—@AXa θέλις αὐτὸ πωλῆσαι], πώλησον"
θέλις αὐτὸ ἀφεῖναι τῇ θυγατρί σου], ἄφες, “ but if you wish
to sell it, sell it; if you wish to let your daughter have it,
let her have it.”’
One or two miscellaneous exx. may be added—P Oxy III.
653 (A.D. 162-3) θέϊλ]ων καὶ μὴ θέλων ἀποκαταστήσεις
αὐτῷ, BGU III. 84615 (ii/a.p.) (= Selections, p. 94) οὐκ
olSes, ὅτι θέλω πηρὸς γενέσται εἰ γνοῦναι KTA., “do you
not know that I would rather be a cripple than. . ?”
where θέλω is followed by ἢ (pap. et) as in 1 Cor 1415, and
for the remarkable perf. τεθέληκα (as in LXX Ps 4012; cf.
Rutherford WP, p. 415), see P Amh II. 130% (A.p. 70) οὐ
τεθελήκουσι, and P Oxy VII, 1070 (iii/A.D.) od τεθελήκατε
αἸὐτῷ διδόναι ἐπιστολάς, as restored by the editor. See
also s.v. βούλομαι.
θεμέλιος.
The neut. τὸ θεμέλιον can be seen in P Petr II. 14(3)?
(as completed Introd. p. 30—iii/B.C.) εἰς ? τὸ θεμέλιον ψύξαι,
**for drying the foundation,” 26. III. 46(4)4 τοῖς τὸ
θεμέλιον ὀρύξασι € ““ἴο those who dug the foundation,
5 (drachmae),’’ and the plur., as in Ac 1678 (cf. Prov 839), in
P Strass I. 98 (¢. A.D. 307 or 352) πηχισμοῖς kal θεμελίοις
kal τίχεσιν, and P Lond 1215!® (iii/a.p.) (=I. p. 101)
καὶ ἐκεινήθη τῆς γῆς τὰ 5 θεμείλια. In P Magd 274
(B.C, 218) βιάζεταί με πλίνθον προσάγων καὶ θεμέλιον
σκάπτων ὥστε οἰκοδομεῖν, the gender is indeterminable, as
in a number of the NT passages. So Chrest. 11. 68%
(A.D. 14) ods Kal ἀνοικοδόμησα ἐπὶ τῶι [ἀρχ]α[(]ωι θεμελίωι,
P Lond 9911 (vi/A.D.) (ΞΞ- ΠΙ. p. 258) ἀπὸ θεμελίου ἕως
ἀέρως, Mechel 11855 (ii/B.c.) ἐκ θεμελίω. For the LXX
usage, see Thackeray Gr. i. p. 154f., and cf. Moeris p.
185; θεμέλιον Kal θεμέλια, οὐδετέρως, ᾿Αττικῶς.
θεμελιόω.
Syll 7325 (B.C. 36-5) προεστάτησεν τοῦ θεμελιωθῆναι
τὴν σύνοδον. In MGr the verb survives as θεμελιώνω.
Oeodidaxtoc.
With this verbal adj. (1 Th 4®) we may compare the
Homeric αὐτοδίδακτος in Cagnat IV. 176 εἰμὶ μὲν ἐκ
ἸΠαρίου "Ορτυξ σοφὸς αὐτοδίδακτος. See Proleg. p. 221 f.
on the varied meanings of verbals in—rtos.
For the similarly formed Christian θεόγνωστος we can
θεολόγος
now cite a pagan parallel from P Oxy II. 237% 39 (Α.Ὁ. 186)
ἀλλὰ σὺ ὃ κύριος τῇ θεογνώστῳ σου μνήμῃ Kal τῇ ἀπλανήτᾳ
προαιρέσει ἀνενεγκὼν τὴϊν γραφεῖσ]άν σοι ὑπὸ τοῦ στρατη-
you ἐπιστολήν, ‘‘but your lordship exercising your divine
memory and unerring judgement took into consideration the
letter written to you by the strategus” (Edd.).
θεολόγος.
As this adj. isapplied to Johnin the title of the Apocalypse
in certain MSS., it may be well to draw attention to the
interesting note which Deissmann (8.5, p. 231 f.) cites from
Frankel, showing on the evidence of inscrr. that in Pergamus
and Ephesus the same individual is described as θεολόγος
and ὑμνῳδός : cf. Rev 5°, 143, and Deissmann’s consequent
preference of ‘‘herald of God” as a rendering of θεολόγος
(ZAEZ, p. 353n.1). At Heraclea in the Pontus, as Frankel
goes on to point out, there is a theologian for the mysteries,
CIG 3803 [ὑἸ]πατικὸν καὶ θεο[λόγο]ν τῶ]ν τῇδ[ε] μυ[σ]τηρ-
(wy, and in Smyrna female theologians, at θεολόγοι, who,
with the male, are engaged in the mysteries of Demeter
Thesmophoros (C7G 3199, 3200). See further the exx.
collected by Dittenberger in note* to OG/S 513. In P
Leid W 21 (ii/iii A.D.) we hear of ὃ @éoAyos (/. θεολόγος)
᾿Ορφεύς, and in Sy// 737118 (c. A.D. 175) τιθέτω τὴν τῶν
καταγωγίων σπονδὴν στιβάδι μίαν Kal θεολογίαν, the editor
defines the last word as ‘‘orationem sollennem, qua per
ferias dei laudes praedicantur et exornantur,”’ a custom, he
adds, arising ‘‘sine dubio ex antiquiore hymnos cantandi
”
usu.’ A iii/A.D. epigram, azbe/ 882, commences—
Θειολόγου Λαίτοιο μετάρσιον ὕμνον ἀκούσας
οὐρανὸν ἀνθρώποις εἶδον ἀνοιγόμενον,
where θειολόγου is rendered ‘‘dazvina loguentis,”” and
Wilamowitz is cited as uncertain whether to understand by
μετάρσιον ὕμνον “‘carmina’’ or “ philosophiam” or ‘‘de-
clamationes.”
It may be added that a Christian amulet P Oxy VIII.
11514 (v/A.D. Ὁ) invokes the intercession τοῦ ἁγίου kal
ἐνδόξον ἀποστόλου K(al) εὐαγγελιστοῦ κ(αὶ) θεολόγου
᾿Ιωάννου.
θεομαχέω.
For this verb (which is read in the ΤᾺ οἴ Ac 23%, cf.
2 Macc 7'*) along with its corresponding subst. see Epict. iii.
24. 24 εἰ δὲ μή, θεομαχήσω, ἀντιθήσω πρὸς τὸν Δία, ἀντι-
διατάξομαι αὐτῷ πρὸς τὰ ὅλα. καὶ τἀπίχειρα τῆς θεο-
μαχίας ταύτης καὶ ἀπειθείας οὐ παῖδες παίδων ἐκτίσουσιν
κτλ., and Menander Frag. p. 54, No. 187—
μὴ θεομάχει, μηδὲ προσάγου τῷ πράγματι
χειμῶνας ἑτέρους, τοὺς δ᾽ ἀναγκαίους φέρε.
θεομάχος.
This NT Gr. εἰρ. (Ac 539) occurs in Vett. Val. p. 3313
ὅπως διὰ τούτων of ἀμαθεῖς καὶ θεομάχοι πίστιν ἐνεγκάμενοι
καὶ ἑταῖροί γε τῆς ἀληθείας γενόμενοι ὑπαρκτὴν καὶ
σεβάσμιον τὴν ἐπιστήμην καταλάβωσιν.
θεόπνευστος.
Syll 552" (ii/B.c.) opens a decree in connexion with the
Parthenon at Magnesia with the words θείας ἐπιπνοίας kal
287
θεός
παραστάσεως γενομένης τῶι σύνπαντι πλήθει τοῦ πολιτ-
εύματος εἰς τὴν ἀποκατάστασιν τοῦ ναοῦ -α divine “ in-
spiration and desire ” which has impelled the people to arise
and build to the glory of Artemis. Cf. also Vett. Val.
p- 330% ἔστι δέ τι Kal θεῖον ἐν ἡμῖν θεόπνευστον
δημιούργημα.
θεός.
For the application of the title θεός to the Ptolemaic kings
it is sufficient to recall Brit. Mus. Inscrr. IV. 1 No. 906%
(B.C. 284-273) where a votive offering is dedicated in honour
of Πτολεμαίου τοῦ σωτῆρος καὶ θεοῦ, and the description of
Ptolemy V. (Epiphanes) on the Rosetta stone—OG/S gol?
(B.C. 196) ὑπάρχων θεὸς ἐκ θεοῦ Kal θεᾶς : cf. Deissmann
LAE, p. 348 and the full discussion by E. Kornemann ‘‘ Zur
Geschichte der antiken Herrscherkulte” in Beztrdge zur
alten Geschichte [Klio] i., p. 51 ff. (Leipzig, 1902).
The same practice is still more strikingly illustrated in the
Imperial period, as when in an inscr. from the Fayum dis-
trict, dated March 17th, B.c. 24, Augustus is described as
θεὸς ἐκ θεοῦ (OG/S 6557), or as when a votive inscr. is
addressed to Nero—daya0a(t) θεῶ(ι) (Cos 927): see Deiss-
mann 7s. p. 349. With this may be compared the fre-
quent use for Augustus of the title υἱὸς θεοῦ, corresponding
to the dzvz filius of the Latin inscrr., e.g. BGU I. 174?
(A.D. 7) ἔτους ἕϊκ]του καὶ τριακοστοῦ [τῆς] Καίσαρος
κρατήσεως θεοῦ υἱ[ὸδ]ν (1. υἱοῦ), and, interesting as coming
from the Emperor himself, the letter, 7274ὲ ILI. 174 (A.p.
5), which begins—Katcoap θεοῦ vids Σεβαστός. Other ex-
amples will be found in Deissmann 2.5, p. 166 f., LAZ,
p- 350 f., where the bearing of this usage upon the early
Christian title of Christ is discussed: cf. also Harnack
History of Dogma i. p. 118 ff. Mention should also be
made of the Imperial oath, in which, following Ptolemaic
practice, the person of the Emperor is directly invoked. A
very early example is BGU II. 543! (B.c. 27) ὄμνυμι
Καίσαρα Αὐτοκράτορα θεοῦ vidv: cf. Chrest. I. 111% (A.D.
6) ὄμνυμι] [Καίσαρα] Αὐτοκράτορα θεοῦ υ[ἱὸν] Δία ’Edev-
θέριον [Σεβαστόν] with Wilcken’s important note. It gives
one a thrill to find the very combination of Jn 2078 applied
in BGU IV. 11971 (B.C. 4) to Asclepiades, apparently a high
official—r@ θεῶι kal κυρίωι : the same designation recurs in
26. 12011 (A.D. 2) with reference to a priest, but the editor
knows of no other exx. of this use of θεός.
From pagan letters we may cite a few instances of con-
stantly recurring expressions—P Hib I. 798 (c. B.c. 260) Tots
θεοῖς πολλὴ χά[ρι]ς, P Giss I. 17% (time of Hadrian) (=
Chrest. 1. p. 566) χάρις Tots θεοῖς πᾶσι ὅτι σε διαφυλάσ-
σουσι ἀπρόσκοπον, P Lond 425 (Β.Ο. 168) (=I. p. 30,
Selections, p. 9) ὡς τοῖς θεοῖς εὐχομένη διατελῶ, BGU I.
2484 (ii/A.D.) θεῶν δὲ βουλομένων, 26. I. 27}} (ii/A.D.)
(= Selections, p. 101) ὡς 6 θεὸς ἤθελεν, 2. 11. 4519 (i/ii A.D.)
θεῶν ἐπιτρεπόν[τ]ων, and P Oxy VI. 935° (ili/A.p.) θεῶν
συνλαμβανόντων, cf. 19 συνλαμβ[ά]νοίυσι] yap ἡμεῖν ἀεὶ
gt] π[άτ]ριοι θεοὶ ἡμῶν δ[ιδό)ντες ἡμεῖν ὑγία[ν καὶ] σω[τ]η-
ρίαν. With this last may be compared the soldier’s letter to
his sister, BGU II. 6325 (ii/A.D.), in which he assures her
that he is μνίαν σου ποιούμενος (cf. Rom 1° a/.) mapa τοῖς
[ἐνθάδε θεοῖς, showing that for the time being he has trans-
ferred his allegiance to the gods of the place where he is
garrisoned (cf. Deissmann ZAZ, p. 173).
For prepositional phrases see P Petr II. 13(19)? (mid. iii/
B.C.) (= Witkowski, p. 19) Kal ζῶντός σου Kal εἰς θεοὺς
ἀπελθόντος, P Tebt 1. 58 recto 85 (B.c. 111) σὺν τοῖς θεοῖς,
““by the grace of the gods,” P Ryl II. 2438 (ii/a.p.) ἐλπί-
fovtes σὺν θεῷ τὸ πεδείον σπαρῆναι, “hoping that with
God’s help the field will be sown,” where, as the editors
point out, the use of θεῷ alone does not imply that the writer
was a Christian (cf. Archiv i. p. 436), and, for an undoubt-
edly Christian ex., the letter of the presbyter Psenosiris, P
Grenf II. 7318 (late iii/A.D.) (= Se/ections, p. 118) ὅταν ἔλθῃ
σὺν Θεῷ, with the corresponding use of ἐν Θ(ε)ῷ ἴῃ ®& In
P Jand 11? (iii/A.p.) ἐλπίδω yap eis θεόν, the writer may well
be a Christian (or a Jew), cf. Ac 2415, 1 Pet 3°; and the
same may perhaps be said regarding BGU I. 246% (ii/iii A.D.)
νυκτὸς Kal ἡμέρας ἐντυνχάνω τῷ θεῴ ὑπὲρ ὑμῶν, cf. 1 Th 31°.
A iv/a.p. letter of a Christian servant to his master, which
abounds in echoes of NT language, has—as ἐν ἄλ]λοις
πλείστοις viv ἔτι μᾶλλον ἡ πρὸς ot [τοῦ δεσπό]του θεοῦ
γνῶσις ἀνεφάνη (cf. Lk 1011) ἅπασιν ἡμῖν, “as on many
other occasions so now still more plainly the favour of the
Lord God towards you has been revealed to all of us” (P
Oxy VI. 9394 = Selections, p. 128) : cf. also P Oxy I. 1208
(iv/A.D.) μὴ dpa παρέλκομαι ἢ Kal εἴργομαι ἔστ᾽ ἂν ὁ θεὸς
ἡμᾶς αἰλαιήσῃ (/. ἐλεήσῃ), ‘Sam I to be distracted and
oppressed until Heaven takes pity on me?” For the voc.
θεέ, which is found in Mt 274°, cf. the magical P Lond 12159
(ili/A.D.) (=I. p. τοι) κύριε θεὲ μέγιστε, which is reinforced
by a Pisidian inscr., unfortunately undated, /’S 1902, p. 355,
θέ. See also s.v. ἄγνωστος, ἄξιος, κύριος, παντοκράτωρ,
σωτήρ, ὕψιστος, and for the Pauline usage Slaten Quale-
tative Nouns, p. 64 ff.
θεοσέβεια.
This word, which is found in the NT only in 1 Tim 219,
where it is practically equivalent to εὐσέβεια (ver. 2), came
early to be used as a quasi-technical term for the worship of
the only true God, and hence was adopted as an ecclesiasti-
cal title in Christian circles, e.g. P Amh 11. 145° (iv/v A.D.)
where Apa Johannes writes to Paul—BovAo]part μὲν καταξιω-
θῆναι ἀεὶ γράφειν [τῇ oy] θεοσεβείᾳ κτλ.» “ though I wish
to be found worthy of writing continually to your holiness,”
etc. (Edd.), P Meyer 248 (vi/A.p.) καταξιώσῃ οὖν ἡ σὴ
θεοσέβεια εὔξασθαι ὑπὲρ ἐμοῦ, and P Giss I. 555 (vi/A.D.)
with reference to-a Bishop, etc.: see also Ramsay Luke,
Ρ- 384.
θεοσεβής.
Like the preceding subst., the adj. is found in addresses,
e.g. the already cited P Giss 1. 551 (vi/A.D.) τῷ ἀγ[απ͵ητῷ
καὶ θεοσεβεστάτῳ ἀδελφῷ...
cite P Lond 23 (a)?° (B.c. 158-7) (=I. p. 38) where
the assistance of Ptolemy Philometor is appealed to on
behalf of a certain Apollonius—is ἔχετε πρὸς πάντας τοὺς
τοιούτους θεοσεβουάς. A remarkable form of the word
appears in the interesting inscr., cited by Deissmann 2.4.2,
p- 446f., which marked the place of the seats of the Jews
in the theatre at Miletus:—Téos Hlov8éoy τῶν καὶ
Θεοσεβίοί = w)v, ‘‘ Place of the Jews, who are also called
God-fearing.”’ Deissmann assigns the inser. to the Imperial
age, and remarks that Θεοσέβιοι ““ must already have been
9
θεοσέβεια 288
For its pagan use we may |
θεραπεία
felt to be a proper name,” comparing the use of Θεοσε-
Bets for the Hypsistarians (Schiirer*, iii, p. 124). See
also Vett. Val. pp. 171 15, 18!8, and the sepulchral inscr.,
Katbel 729" --
Evade ἐν εἰρήνῃ κεῖτε ἹΡουφεῖνος ἀμύμων,
θεοσεβής.
For the verb see the citation from Sy// 325 s.v. ἡλικία
sub fin,
Θεόφιλος
is found as a proper name as early as ili/B.c. both in
the papyri and inscrr., eg. P Hib I. 103! (B.c. 231-0)
᾿Απολλοφάνης Θεοφίλωι χαίρειν, P Ryl II. 72% (B.c. 99-8)
Θεόφιλος Νικάνορος, Miche! 594°° (B.C. 279) ὑπὲρ Θεοφίλου
τοῦ ἐργολαβήσαντος Tas παραετίδας ἐργάσασθαι τῶι νεῶι
τῆς ᾿Αρτέμιδος κτλ., and similarly 685%, 12608 (both 111,8.6,} :
see also Pretsigke 3780 Θεόφιλος ἰατρός. Θεόφιλος, as a
Jewish name, occurs in P Petr IT. 28 +9 (iii/B.c.) Σαμαρείας
Θεόφιλος, ‘* Theophilus of Samaria,” but the previous exx.
seem to render unnecessary Mahaffy’s suggestion (p. [97])
that the name may have been of Jewish origin: cf. however
P Fay 123° (c. A.D. 100) where a certain Τεύφιλος (for the
form, see Mayser Gr. pp. 10, 179 f.) Ιουδαῖος desires release
from the service of cultivating the domain-lands, and Meyer
Ostr 301 (A.D. 111) Τεύφιλος Τευφίλου, where «a Jew is
again referred to, see p. 150. For the use of the word as an
adj. see BGU III. 9241 (iii/A.D.) where it is applied to the
city of Herakleopolis Magna—Hpakdéous πόλεως ἀρχαίας
καὶ θεοφίλου ἡ [κρατίστη βουλή, cf. 76. 9375 (A.D. 250).
The classical θεοφιλής is found in OGZS 3834? (mid. 1.8.6.)
θεοφιλῆ ψυχήν, and its superlative in the fragment of a
ili/A.D. private letter, P Ryl II. 439, where the desire is
expressed—adOis μετ᾽ εὐθυμίας Td θεοφιλέστατόν σου πρόσω-
πον ἀπολαβεῖν.
θεραπεία.
An interesting example of this subst. = ‘‘ medical treat-
ment,” a ‘‘cure” in the sense in which we often use that
term, as in Lk ΟἿΣ, is found in P Tebt I. 44° (B.c. 114)
where the writer states that he had been staying in the great
temple of Isis ἐπὶ θεραπείαι. . . χάριν τῆς περιεχούσης pe
ἀρρωστίας, 1.4. not ‘‘for devotional purposes,” but, as the
editors alternatively render the phrase in their note, ‘‘ for
medical treatment on account of the sickness from which I
am suffering”: cf. Wilcken Cérest. I. p. 1g8 “zur Kur.”
The word is found in the same sense in the new Logion,
P Oxy I. 1 recto! λέγει ᾿Τησοῦς, οὐκ ἔστιν δεκτὸς προφήτης
ἐν τῇ πατρίδι αὐτ[ο]ῦ, οὐδὲ ἰατρὸς ποιεῖ θεραπείας εἰς τοὺς
γεινώσκοντας αὐτόν. For a similar association with ‘*heal-
ing,” ‘‘ health,” cf. Pretsigke 159 τὸ προσκύνημα Εἰὐγράφιος
mapa τῷ κυρίῳ θεῷ ᾿Ασκληπιῷ kal ᾿Αμενώθῃ καὶ “Yyrelq.
Μνήσθητι ὑμῶν καὶ παράδος ὑμῖν θεραπείαν, and 20. 1537b
᾿Αλέ[ξαν]δ[ρ]ος ὃ καὶ ᾿Αγαθὸς Δαίμων θεραπίας ἐπιτυχὼν
ὅλου σώματος χαρίον (1. χαριστήριον) ἀνέθηκεν, ἐπ᾽ ἀγαθῶι.
In P Par 317 (ii/B.c.) the word is used with reference to the
religious service which the Twins render in the Serapeum—
πρὸς τῇ θεραπείᾳ τοῦ Σαράπιος καὶ τῆς Ἴσιος. Cf OG/S
3837° (mid. 1.8.6.) θεραπείαν τε ἀνέγλειπτον καὶ ἱερεῖς
ἐπιλέξας σὺν πρεπούσαις ἐσθῆσι ΠΕερσικῶι γένει κατέστησα,
and 20, 181 προνοούμενος θεραπείας τε καὶ κόσμου πρέποντος
θεραπε vo
ἱερῶν ἀγαλμάτων : also Micke! 829! (1st half i/p.c.) ἔπε-
σκεύασα St Kal Td προσκήνιον [καὶ els] τὴν τῶν ἀγαλμάτων
ἐπαγάνωσιν καὶ θ[εἸραπείαν ἔδωκα τῇ κατασταθείσῃ ἀρχῇ
δραχμὰς διακοσίας ἐνενήκοντα tért[a]pas.
θεοαπεύω.
The most effective point which Harnack (Luke the
Physician, p. 15f.) has gleaned after Hobart is his proof
that Luke practised in Melita (Ac 2810 “‘honoured zs with
many honours”). To this Ramsay (Je, p. 16f.) has
added the note that θεραπεύω, used as a medical term,
means strictly ‘‘treat medically ” rather than ‘‘heal” (cf.
what is said s.v. θεραπεία ad zyzz¢.), and it may be well to
illustrate this somewhat fully both from the papyri and the
inscriptions. Thus in a medical receipt of early i/a.D. for
sores in the nose, P Oxy VIII. 1088%, it is enjoined—
ἀρσενικὸν τρῖψον λῆον, ὕπτιον κατακλίνας τὸν ἄνθρωπον
θεράπευε, “rub yellow orpiment smooth, then lay the man
on his back and treat him” (Edd.). From a somewhat
later date, ii/iii a.D., 23. I. 40, we have a petitioner asking
immunity from some form of public service on the ground
that he was a doctor—*, ἰατρὸς ὑπάρχων τὴϊν τέϊχνην
τούτους αὐτοὺς οἴτινές pe els λειτο[υ]ρ[γ]ίαν δεδώκασι
ἐθεράπευσα, “1 am a doctor by profession and I have
treated these very persons who have assigned me a public
burden”: to which the prefect replies—7* τάχα κακῶς
αὐτοὺς ἐθεράπευσας, ‘‘ perhaps your treatment was wrong”
(Edd.). Similarly in P Flor 11. 222™ (a.p. 256) a man
writes asking that a certain medicine should be sent, tva
καὶ 6 ταῦρος θεραπεύθη, ‘in order that my bull may be
treated,” and in P Oxy IX. 1222 (iv/A.D.) a request is
made that along with a colt various drugs may be forwarded,
εἵνα θεραπεύσω αὐτὸν ὧδε ἔξω, ‘that I may doctor him
away here” (Ed.). To these exx. we may add a heathen
amulet of iii/A.D., where the meaning passes into actual
healing, BGU III. 956 ἐξορκίζω ὑμᾶς κατὰ τοῦ ἁγίου ὀνόμα-
τος θεραπεῦσαι τὸν Διονύσιον . . . ἀπὸ πα[ν]τὸς ῥίγου
(1 ῥίγους) καὶ πυρετοῦ: with the constr. cf. Lk 51° ai.
Turning to the inscrr. a good example of the stricter mean-
ing of the verb occurs at the end of the great inscr. from the
Asclepieum at Epidaurus, Sy// 802% (iii/B.c.) where of a
παῖς ἀϊδής it is said οὗτος] ὕπαρ ὑπὸ κυνὸς τῶν κατὰ τὸ
ἱαρὸν θε[ραπ]ευόμενος τοὺς ὀπ[τί]λλους (Dor. for ὀφθαλμούς)
ὑ[γιὴ]ς ἀπῆλθε. Four or five centuries later a similar in-
scription from the same place, 76. 80479, has τεθεράπευσαι,
χρὴ δὲ ἀποδιδόναι τὰ ἴατρα, ‘treatment has been pre-
scribed for you, and you must pay the physician’s fee’: the
actual treatment is to follow. Cf. also OG/S 2204 (ili/B.c.)
ἐπειδὴ ὁ βασιλεὺς ᾿Αντίοχος ἐπέσταλκεν ὅτι τραυματίας
γενόμενος ἐν τῆι μάχηι εἰς τὸν τράχηλον θεραπευθ[είη] ὑπὸ
᾿Μητροδώρου τοῦ ἰατροῦ ἀκινδύνίω)ς kTA. For the verb used
of religious service (as in Ac 177, and Is 5477 its only occur-
rence in the LXX: see Thackeray G7. i. p. 8) we may cite
P Lond 228 (B.c. 164-3) (=I. p. 7) ἡμῶν θεραπευουσῶν
ὑπὲρ tod βασίλεως--οἵ the Twins in the Serapeum, and
P Giss I. 207° (ii/A.p.) (= Chrest. 1. p. 124) where, with
reference to a private shrine of the Dioscuri, the owner
Apollonius is informed that a certain Areius, is ready to
undertake the needful service—Apetos ὁ κωλοπλάστης
(‘‘modeller”) θεραπεύει αὐτοὺς καὶ ἔλεγεν ὅτι ἐὰϊν] ᾿Απολ-
λώνιός μοι γράψῃ περὶ αὐτῶν, θεραπεζύ]σω προῖκα. So
Part III.
289
θερισμός
Michel οϑ214 (p.c. 217-16) καλῶς καὶ εὐσεβῶς διετέλεσεν
θεραπεύουσα τὰς θεάς, OG/S οοὐῦ (the Rosetta stone,
B.C. 196) τοὺς ἱερεῖς θεραπεύειν τὰς εἰκόνας τρὶς τῆς ἡμέρας,
Syll 583° (i/A.D.) τῶν ἱεροδούλων καὶ τὸν θεὸν θεραπευόν-
των, and 26. 633! (ii/A.D.) καὶ εὐείλατος γένοι(τ)ο ὁ θεὸς
τοῖς θεραπεύουσιν ἁπλῇ τῇ ψυχῇ. In P Tor I.
(B.c. 117—6) the verb is used with reference to those who
“care for”? dead bodies—ats (sc. θεαῖς) ἀθέμιτά ἐστιν νεκρὰ
σώματα, καὶ οἱ ταῦτα θεραπεύοντες, and in P Giss I. 791-9
(c. A.D. 117) of cloaks that had been repaired—rovs
φαινο[ύ]λας σου τεθεραπευομένους ἤνεγκεν ἀπ᾽ ᾿Αλεξανδρείας
᾿Απολλώνιος ὁ ἀδελφός σου. See also the early P Magd 15°
(B.c. 221) where a barber claims that he has served his
patron in an irreproachable manner—rteQepatreukas ἀνεγκλή-
[τως.
For the subst. θεραπευτής, see P Lond 4419 (Β.σ. 161)
(=I. p. 34) ὑπὸ τοῦ Σαράπιος θεραπευτῶν, and OG/S 251*
(B.C. 175-164), where the editor states that the word con-
notes both ‘‘deorum cultores” and “ἢ hominum ministri.”
1 ii. 22
θεράπων.
For this word, which in the NT is confined to the OT
quot. in Heb 35, cf. BGU I. 361% 38 (a.p. 184) ἐὰν
μεταπέμψῃ Κρονοῦν θεράπίοντα)] αὐτοῦ, μαρτυρήσει κτλ.
In connexion with its LXX usage, Thackeray (G7. i. p. 7 f.)
has pointed out the interesting fact that it is gradually
superseded in the later books by the less intimate and
confidential terms οἰκέτης, παῖς, and δοῦλος, in keeping
with the growing tendency to emphasize the distance between
God and man.
The fem. θεράπαινα (cf. Rutherford VP, p. 22) occurs in
P Giss I. 34% (A.D. 265-6) τὴν τούτον θε[ρ]άπαιναν, P Oxy
XII. 1468" (c. A.D. 258) θεράπαινα Θαῆσις.
θερίζω.
An interesting example of this verb is found in P Magd
1212 (p.c. 217), where a farmer, finding himself expelled by
the proprietors from his holding on the approach of harvest,
on the ground that his contract had not been properly
sealed, petitions that they should not be allowed to reap the
crops until the case had been decided—tws δὲ τοῦ διέξοδον
λαβεῖν τὴν κρίσιν μὴ θερίζειν αὐτούς. See also P Fay
1129 (A.D. 99) where the considerable, but illiterate, land-
owner Gemellus writes to his nephew—tav ὥγμ[ον] (1. τὸν
ὄγμ[ον]) τῆς ᾿Απιάδος ἕως σήμερον ov ἐθέρ[ι]σας ἀλλ᾽
ἠμέληκας αὐτοῦ καὶ μέχρι τούτου τὼ ἥμυσυ αὐτοῦ ἐθέρισας,
“up to to-day you have not harvested the field at Apias,
but have neglected it, and so far have only harvested the
half” (Edd.): cf. 76. 1207 (c. A.D. 100). Other exx. are
P Flor I. 807 (i/ii A.D.) ὁμολογοῦμ[ε]ν παρέξειν ἡμᾶς
θερίζοντες (/.—tas) ols ἔχεις [π]υρίνους σπόρους, BGU I.
34929 (A.D. 313) ἐμοῦ δαὶ (/. δὲ) τοῦ μισθωσαμένου θερίζον-
τος τῷ μισθῷ, and Os/7 1302 ἐξ ὧν ἄνδ(ρες) a θερίζίοντες)
θρύα (“rushes”). See also the alphabetical acrostic, Kaithel
1039! where under O we have—
Οὐκ ἔστι μ[ὴ] σπείραντα θερίσαι κάρπιμα.
θερισμός.
P Lille I. 1 verso® (B.c. 259-8) ἐὰν δὲ μὴ πρὸ τοῦ θερισμοῦ
συντελῆται, P Hib I. 90° (B.c. 222) ἐμίσθωσεν εἰς ἐνιαυτὸν
38
θεριστής 2
[ἕνα σ]πόρον ἕνα (deleted in pap.) καὶ θερισμόν, a lease ““ΤῸΥ
one year, for one seed-time and harvest,” BGU II. 5945
(A.D. 70-80) μετὰ τὸν θερισμὸϊν ἐργολ]αβήσομα[ι, and P
Flor I. 8013 (i/ii A.D.) ἀρξόμεθα δὲ τ[οὔ] θερισμ[ο]ῦ o[ard]re
ἐὰν κελευσϑῶμεν ὑπό σου. See also τὰ θέριστρα with refer-
ence to harvesting operations in P Oxy II. 2778 (B.c. 19).
θεριστής.
P Hib I. 445 (B.C. 253-2) ὡσαύτως δὲ καὶ τοὺς ἐπιγεγραμ-
μένους θεριστὰς κατὰ τὴν δοθεῖσάν σοι γραφήν, ‘and like-
wise the harvesters who have been levied in accordance with
the list given to you,” P Flor I. 80° (i/ii a.p.) ἕξ θερισταί.
For the adj. θεριστικός see P Magd 85 (B.c. 218) δρέπανον
θεριστικόν. The word survives in MGr.
θέρμη.
We have no ex. of this subst. = “" heat,”’ as in Ac 288 (see
Hobart, p. 287 f. for medical exx.), but it is common in con-
nexion with public ‘‘ baths,” e.g. P Oxy I. 5414 (a.p. 201)
els ἐπιμέλειαν ἐπισκευῆς καὶ κατασκευῆς ᾿Αδριανῶν θερμῶν,
“to superintend the repairs and fixtures of the baths of
Hadrian” (Edd.), 24. III. 473° (A.p. 138-160) tals] τῶν
μειζόνων θερμῶν ἐπιμελείας, 2d. VI. 8968 (A.D. 316), τοῦ
εὐτυχῶς ἐπισκευαζομένου Tparavav ᾿Αδριανῶν θερμῶν δημο-
σίου τῆς αὐτῆς πόλεως βαλανίου. With the rare form θέρμη
Rutherford (VP, p. 198) compares κάκη and λεύκη, λεύκαι
being applied to a form of leprosy (like the English term
‘the blues”): so in MGr ἵέστη = “heat,” Wixpa = “cold
weather.” .
θέοος.
P Hib I. 2759 (a calendar—s.c. 301--240) ἔλεγεν δὲ [δύο]
Tas πορείας εἶναι τοῦ ἡλίου pla μὲν τὴν διορίζουσαν νύκτα
καὶ ἡμέραν μία δὲ τὴν διορίζουσαν χιμῶνα καὶ θέρος, “he
said that the courses of the sun were two, one dividing night
and day and one dividing winter and summer” (Edd.).
OGTS 56" (B.C. 237) ἐν τῶι χειμῶνι. . . ἐν τῶι θέρει. In
P Flor 11. 150° (A.p. 267) ὥστε... πατῆσαι τὰ ἐν τῷ
αἰγιαλῷ θέρη, the word is = “‘crop.” For the adj. see BGU
IV. 1188° (B.C. 15-4) τὰ θερινὰ ἔργα, and P Oxy IV. 810
(A.D. 134-5) where land is to be cultivated χόρτῳ eis κοπὴν
kal θερινὴν ἐπινομήν. Θέριστρον apparently = ‘a summer
garment” (as in LXX Gen 24® a/.) occurs in P Petr I. 1218
(iii/B.c.) (= 111. p. 18). MGr θέρος, ‘‘ summer.”
Θευδᾶς.
The name occurs in a sepulchral inser. from Hierapolis,
Syll 872, where Flavius Zeuxis, ἐργαστῆς (? a frementarius :
he speaks of his seventy-two voyages past Cape Malea to
Italy. His name suggests a late date in i/A.D., or not far on
in ii/A.D.), has two sons, Flavius Theodorus and Flavius
Theudas. On the ordinary assumption (Blass-Debrunner
Gr. § 125, 2) this would be like having a Theodore and a
Teddy as baptismal names of brothers. Are we to infer that
Theudas is short for something else, say Theodotus? To
judge without an exhaustive study, the abbreviated names
were used together with the full forms much as they are with
us: thus Acusilaus in P Tebt II. 409 (A.D. 5) is Acts on the
p- 102f.) young Theon calls himself Theonas in the address.
90
θήκη
In P Oxy Ν. 1242}: 154. (early iii/a.D.) we hear of Θεύδης as
one of the members of a Jewish embassy to Trajan.
θεωρέω.
A tendency to use θεωρέω more lightly might be deduced
from such passages as P Tebt I. 585 (B.c. 111) οὗτος οὖν
θεωρήσας pe ds προσεδρεύοντα καθ᾽ ἡμέραν ὡσεὶ δεδίλανται,
“seeing me in daily attendance he has as it were turned
coward’ (Edd.), though ‘‘ watched” will translate it here ;
26. 61 (4)°9 (B.C. 118-7) ἠξίουν] . . . συνθεωρεῖσθαι, ““ cop-
guir?,” and again 373 θεωρῆσίθαι (/. τεθεωρῆσ[θαι) ἐκ τῆς]
γε[γεν]ημένης εἰκασίας μετὰ ταῦτα, ‘it was perceived from
the subsequent estimate.” But whether the verb belonged
to the Volkssprache (Blass N.T. Grammatik®, p. 59, s.v.
ὁρᾶν) or not, it was hardly a synonym of ὁράω : cf. the use
of the two verbs in Jn 16% (Abbott /oz. Voc., p. 104 ff.).
See P Oxy I. 33 verso t-9 (ii/A.D.) θεωρήσατε ἕνα ἀπ᾽ αἰῶνος
ἀπαιυγόμ[ενο]ν, ‘behold one led off to death” (lit. ‘from
life”), P Giss I. 91° (ii/a.D.) ὡς δὲ οὐτὲ ἴχνος ἐθεώροζυν, of a
woman searching for her husband, and the Christian P Heid
65 (iv/A.D.) (= Selections, p. 126) ἐγῖθεν (λ ἐκεῖθεν) θεωροῦμέν
σε τὸν δεσπότην Kal κενὸν (1. καινὸν) (π)ά[τ]ρω[να, ‘‘where-
fore we regard you as master and new patron.” Similarly
from the inscrr. OGZS 751% (ii/B.C.) θεωρῶν οὖν ὑμᾶς pera-
vevonkdtas τε ἐπὶ roils] προημαρτημένοις, Priene 11377
(i/B.C.) τελειῶν δ᾽ ὁ μετὰ ταῦτα χρόνος ἐθεωρεῖτο πρὸς τὴν
εἰς τὸ πλῆ[θος] ἀρέσκειαν, and UG/S 666! (c. A.D. 55) ἡ
Αἴγυπτος, τὰς τοῦ Νείλου δωρεὰς ἐπαυξομένας κατ᾽ ἔτος
θεωροῦσα, νῦν μᾶλλον ἀπέλαυσε τῆς δικαίας ἀναβάσεως τοῦ
θεοῦ. Boisacq (p. 343) derives the word from θέα and ὁράω.
MGr θωρῶ = θεωρῶ (see Thumb Hel/en., p. 17).
θεωρία.
With the use of this subst. in Lk 2348 we may compare P
Tebt I. 33° (B.c. 112) (= Sedectéons, p. 30), where arrange-
ments are made for the reception of a Roman senator who is
making the voyage to Fgypt ‘‘ to see the sights” —davam)ouv
. ἐπὶ θεωρίαν ποιούμενος : cf. P Oxy VII. 102518 (late
ili/A.D.) τῶν θεωριῶν, ‘‘ the spectacles ” at a village festival.
It refers to a judicial ‘‘ investigation ” in P Tor I. 1%t-5 (p.c,
117-6) καὶ μὴ προσεκτέον αὐτῶι ἐφ᾽ ἑτέραν θεωρίαν pera-
φέροντι τὴν γεγονυῖαν αὐτῶι πρὸς ἄλλους περὶ οὐδη(π)οτοῦν
πράγματος ἀμφιζβήτησιν, and to an agricultural ‘‘ survey”
in P Amh II. 689? (late i/A.D.) ἐκ τῆς vuvel κατ᾽ ἀγρῦν
θεωρίας : in Michel 509° (B.C. 241) ἐκδεξάμενος τάς τε
παρούσας θεωρίας πρ[επ]όντως, it = ‘‘embassy,’’ ‘ mis-
sion.” MGr θωρία, ‘‘look,” ‘‘ glance,” θεωρία, ‘* theory.”
For θεώρημα see P Lond 121473 (magic—iii/a.p.) (=I.
p- 99), for θεώρησις CP Herm I. γι: ° (ii/a.p.?), and for
θεωρός OG/S 232° (ii/B.c.). P Oxy III. 4734 (A.D. 138-60)
τά τε [θε]ωρικὰ χρήματα are the funds provided for theatrical
displays: see also Wilcken Os¢v. i. p. 373 f.
θήκη.
With the use of this word = ‘‘scabbard,” ‘*sheath,” in
Jn 181 cf. P Petr III. 140 (a)* (accounts) περικεφαλαίας
kal θήκης vy. For the more ordinary meaning ‘‘ box,”
“*chest,”” see P Ryl II. 14818 (A.D. 40) θήκην ἀννήσου, “a
store of anise,” BGU III. 781%-3® (i/A.p.) πίναξ μέγας ἐν
θήκῃ, P Giss I. 473 (time of Hadrian) (= Chrest. I. p. 783)
θηλαΐζω 2
ξυλίνης θήκης, and the mutilated inventory of a temple,
BGU II. 387 4-18 (a.p. 177-181) θῆκαι χαλκᾶ[ι. In P Oxy
IX. 11884 (a.p. 13) it is used of the ‘‘ tomb” of the sacred
animals—éml τῆ(ς) τῶν ἱερῶν ζῴων θήκης, so *: cf. P Oxy I.
79 verso κ]ηδίας ἢ βασιλ[ικ(ῶν)] θηκῶν. The diminutive
is similarly used in the early Christian inscr. cited s.v. yépo.
For the verb θηκοποιέω = ‘“‘store,”’ see BGU III. 757'®
(A.D. 12), P Ryl II. 14246 (A.D. 37).
θηλάζω
is common in the series of nursing contracts in BGU IV.,
e.g. 11078 (B.C. 13) συνχωρεῖ ἡ Διδύ]μη τροφεύσειν καὶ
θηλάσειν tw [πα]ρ᾿ ἑα[τῆι κατὰ πόλιν τῶι ἰδίωι] αὐτῆς
γάλακτι καθαρῶι καὶ ἀφθόρωι. For a similar transitive
usage, as in ΜῈ 2419, cf. the family-letter of late iii/A.p., P
Lond 951 vevso?# (=III. p. 213), where the writer urges
the getting of a nurse for a newly arrived infant, rather than
that the mother should be compelled to ‘‘nurse”’ herself—
Hxovg[a] ὅ[τ]. θηλάζειν αὐτὴν ἀναγκάζεις, el θέλ[εις τ]ὸ
βρέφος ἐχέτω τροφόν, ἐγὼ γὰρ οὐκ ἐπιτίρέϊπω τῇ θυγατρί
μου θηλάζειν. The verb is intransitive, as in Mt 217%, in
P Ryl IT. 15338 (A.D. 138-161) ὃν κατέλιψα ἐν Ζμύρνῃ τῆς
᾿Ασίας παρὰ τροφῴ θηλάζοντα, ‘‘whom I have left at
Smyrna in Asia being yet a foster-child” (Edd.). For a
form θελάσζω see PSI IV. 368!® (B.c. 250-49) with the
editor’s note.
θῆλυς.
A striking ex. of this adj. occurs in P Oxy IV. γ4419
(B.C. 1) (= Selections, p. 33) where a husband writes to his
wife with reference to an unborn child—éav ἣν ἄρσενον,
ἄφες, ἐὰν ἣν θήλεα, ἔκβαλε, “if it isa male, let it live; if it
is a female, expose it.” The word is common with reference
to animals, e.g. P Ἀγ] 11. 145}5 (a.p. 38) ὄνον θήλειαν,
PSI I. 39° (A.D. 148) troy (2. ἵππον) θήλειαν, and P Strass
I. 30° (A.D. 276) αἶγας θηλείας τε[λ]είας ἀθανάτους, already
cited 5.7. ἀθανασία, but recalled to correct the unfortunate
blunder by which ἀθανάτους is there referred to the goats’
“constitution” instead of to their ‘‘number”: they were
“‘immortal’’ in the same sense as the Persian Guard, in that
the stock was to be kept up at its full strength (‘‘ eiserner
Bestand”’). For the form θηλυκός, as in MGr, see P Oxy
XII. 14581? (A.D. 216-17) mp[6B (ara) ξ, &]pp(eva) £, θηλ(υκὰ)
A[., ‘£60 sheep, 7 male, 3[.] female’’ (Edd.).
θήρα.
PST IV. 3504 (B.C. 254-3) ἐμοὶ δὲ τῶι ὄντι πρὸς τῆι θήραι
εὐτάκτως ἐφέλκεται τὰ ὀψώνια, P Tebt II. 612 (2) (i/ii A.D.)
θήρας ἀγρίων Τεβ[τ]ύνεως : in P Hamb I. 6" (a.p, 129)
μηδὲν ἀπὸ θή[ρ]ας ἰχθύας περιγεγονέναι μεχρὶ viv, the
reference is to the tax paid on fish caught in Lake Moeris,
cf. PSI II. 1608 (A.p. 149). See also OG/S 825 (end of
ii/B.C.) στρατηγὸς ἀποσταλεὶς ἐπὶ τὴν θήραν τῶν ἐλε-
φάντων τὸ δεύτερον, “γεἰτέράε 285% (Ptol.) οἱ ὑπογεγραμ-
μένοι κυνηγοὶ ἐπὶ τὴν θήραν τῶν τράγων.
θηρεύω
is found in its literal sense in PSI IV. 43417 (B.c. 261-0)
GAN οὐδὲ τὸμ μῦν ἑτοιμάζοντα θηρεύειν (cf, μυοθηρεύω and
πτῆς in P Oxy II. 299 cited s.v. ἀρραβών), Ρ Ryl IT. 98 (a)
91 θησαυρός
\
(A.D. 154-5) βούλομαι ἐπιχωρηθῆναι παρ᾽ ὑμῶν θηρεύειν ἃ al
ἀγριεύειν ἐν τῷ προκ(ειμένῳ) δρυμῷ πᾶν ὄρν[εο]ν ἐπὶ γῆς, “1
desire to be granted a permit by you for hunting and catching
in the aforesaid mere every bird therein” (Edd.): cf. OG/S
5411 (c. B.C. 247) ods (ἐλέφαντας) ὅ τε πατὴρ αὐτοῦ (Πτολε-
μαίου τοῦ Hvepyérov) καὶ αὐτὸς πρῶτο(ι) ἐκ τῶν χωρῶν
τούτων ἐθήρευσαν.
θηριομαχέω.
The subst. θηρομαχία is found OGZS 5335} (i/B.c.) θηρο-
μαχίαν ἔδωκεν. For the verb, see Vett. Val. p. 129°? ὃ
τοιοῦτος ἐθηριομάχησεν, and similarly p. 130%. A close
parallel to the Pauline usage (1 Cor 1535) occurs in Ignat.
Rom. 5 ἀπὸ Συρίας μέχρι Ρώμης θηριομαχῶ. Though the
verb used is different, we may compare the maiden’s lament
in P Ryl I. 15? (ii/a.D. )—
κακοῖς
[θηρίοις νιν] μονομαχήσειν ἀνέπεισαν.
‘They have persuaded him to fight alone with evil beasts
(Ed.).
θήοιον.
In P Tebt II. 3555 (c. A.D. 145) we read of a tax of 1
obol—@np((v), and in 24. 638 (A.D. 180-192) 2 obols are
charged for the same purpose: cf. also the reference to a
μερισμὸς θηρίων in P Lond 844° (a.p. 174) (= IIL. Ρ. 55),
where the editors note that the nature of the tax must
remain doubtful. A letter to a prefect of date iii/iv A.D.
contains an apology, because the writer had not been able
to procure some wild animals which were required—P Oxy
I. 1229 ἡμεῖ[5] δὲ ἀγρεύειν τῶν θηρίων δυνά[με]θα οὐδὲ ἕν,
‘we cannot catch a single animal” (Edd.), and BGU IV.
ro2qiv- 5ff. (iv/y A.D.) conveys a stern rebuke by the prefect
to one who had dug up a dead man whom the city had buried
publicly—ob por δοκεῖς [ψυχὴν ἔχειν θηρίου καὶ [ο]ὐκ
ἀνθρώπου, [μᾶλλον δ]ὲ οὐδὲ θηρίου. καὶ γὰρ τὰ θήρια [τ]οῖς
μὲν ἀνθρώποις πρόσισιν, τῶν δὲ [ἀποθνησκόντων φίδονται].
σὺ δὲ ἐπεβούλευσας σώμα (1. σώματι) ἀλλοτρ[ι]ωθέντι ὑπὸ
τοῦ [γ]ένους τῶν ἀνθρώπων : cf. Vett. Val. p. 78° γίνονται
γὰρ οἱ τοιοῦτοι θηρίου παντὸς χείρονες. For the adj.
θηριώδης see s.v. ἀνήμερος, and cf. OG/S 4245 (1st half
i/A.D.) θηριώδους καταστάσεως. In MGr the subst. appears
as θηρίο, θερί.
θησαυρίζω.
Syll 5158 (i/B.c.) σιτωνίωι Φρύνιος ἔσοδος χίλια τάλαντα
τὸ θησαυρισθέν.
θησαυρός,
which survives in MGr, is very common = ‘‘ granary ”’ or
τς storehouse” for all kinds of agricultural produce, e.g. corn
(P Ryl Il. 2318—a.p. 40) and wine (P Flor II. 1948—A.D.
259): cf. P Oxy I. 101°® (A.D. 142) els δημόσιον θησαυρόν,
and Ostr 503 (A.D. 109-110) a receipt for a payment ur (ép)
θησ(αυροῦ) iepa(v). In P Tebt I. 657 (B.c. 140-39) in con-
nexion with an Egyptian temple sums are collected—els
θησαυροὺς καὶ φιάλας kal ποτήρια : the meaning of θησαυ-
ρούς has caused the editors difficulty, but Otto (Priester 1.
p- 396) thinks that the ‘‘collection-box ” is meant. A
θιγγάνω
θιγγάνω.
For this verb, which is classed as un-Attic by Rutherford
NP, pp. 169f., 391, cf. P Oxy IX. 1185" (c. A.D. 200) ὀψαρίου
μὴ θινγάνειν, ‘do not touch the sauce.’’ For the gen.
constr., as in Heb 118, 1229, and LXX, cf. also Aristeas
106 ὅπως μηδενὸς θιγγάνωσιν ὧν οὐ δέον ἐστιν.
θλίβω.
The varied usage of this common verb may be illustrated
by the following passages—P Petr II. 4 (1)? (B.c. 255-4)
ἵνα μὴ ἡμεῖς θλιβώμεθα, P Par 26% (B.c. 163-2) (= Selec-
tions, Ὁ. 15) ἡμῶν δὲ τοῖς δέουσι θλιβομένων, P Oxy VI.
898%9 (A.D. 123) ἐκ παντὸς θλείβουσά pe εἰς τὸ μὴ δύνασθαι
κατ᾽ αὐτῆς προελθεῖν, ‘using every means of oppressing me
so as to render me incapable of proceeding against her
(Edd.), P Ryl IT. 116% (a.p. 194) θλειβομένη τῇ συνειδήσει
περὶ av ἐνοσφίσατο κτλ., of a woman ‘‘oppressed by the
consciousness” that she had wrongfully appropriated certain
articles, P Tebt II. 4235 (early iii/A.p.) περὶ τῶν βοῶν μὴ
ἀμελὴς (/. ἀμελήσῃς) μηδὲ θλεῖβε αὐτά, ‘do not neglect the
oxen or work them hard” (Edd.), P Oxy I. 1238 (iti/iv A.D.)
292
Opnvew
θορυβέω.
P Tebt IT. 4113 (1,Δ.1).} μηδὲν μέντοι θορυβηθῇς, παρα-
γενόμενος γὰρ εἴσῃ ὅ τι ποτέ ἐστιν, ““ο not be disturbed
however, for when you come you will know what it means”
(Edd.), P Oxy XII. 158718 (late iii/A.D.) ἐπεὶ θορυβούμεθα,
Syll 737% (c. A.D. 175) οὐδενὶ δὲ ἐξέσται ev TH στιβάδι οὔτε
doar οὔτε θορυβῆσαι οὔτε κροτῆσαι.
θόρυβος.
|
» |
πάνυ yap θλείβομαι διότι οὐκ ἐδεξάμην cov γράμματα, 2. |
120 verso? (iv/A.D.) ἀλ᾽ (1. ἀλλ᾽) ὅρα μὴ καταλίψῃς par |
(Δ με) θλιβόμενον, and 26. VI. 903°8 (iv/A.p.) where a wife
complains of her husband—kal περὶ ᾿Ανίλλας τῆς δούλης
αὐτοῦ ἔμεινεν θλίβων τὴν ψυχήν pov, ‘he also persisted in
vexing my soul about his slave Anilla” (Edd.). Cf. MGr
θλιβερός, ‘‘sad,” ‘* perplexed.” The literal sense of the
verb in Mt 714 may be illustrated from Apoc. Petr. 10 kal
τοὺς φονεῖς ἔβλεπον καὶ τοὺς συνειδότας αὐτοῖς βεβλημένους
ἕν τινι τόπῳ τεθλιμμένῳ καὶ πεπληρωμένῳ ἑρπετῶν πονηρῶν.
θλῖψις.
W.-Schm. Gy. p. 68) is generally thought to be confined to |
Bibl. and eccles. Greek (cf. Milligan on 1 Th 18), but the |
beginning of the later usage may be traced in OG/S 44415
(B.C. 125 or 77) διὰ τὰς τῶν πόλεων θλίψεις, apparently =
““because of the straits of the cities,” and perhaps in BGU
IV. 1139 (B.c. 5) χάρν (7. χάριν) τῆς ἐσχηκνίας ἡμᾶς
[[kowkn] By . . . ns θλεζίψ)εως, where, however, the mean-
ing is not clear. See also the exx. which Boll (Offexsarung,
p- 134 f.) quotes from Hellenistic astrology in illustration of
Mt 2474, Mk 13¥, e.g. Catal. VIII. 3, 175, 5 évvovar
<toovrar> καὶ θλῖψις, VII. 169, 12 λύπαι Kal πένθη καὶ
κλαυθμοὶ ἔσονται ἐν ἐκείνῳ τῴ τόπῳ Kal στοναχαὶ καὶ
θλίψεις.
For the stronger sense of this word ‘“‘riot,” ‘‘ disturb-
ance,” as in Mk 14? (Vg. tumultus), Ac 201, 2438, cf.
P Tebt I. 15° (B.c. 114) θορύβου γενομένου ἐν τῆι κώ(μηι)
with reference to a village riot and an attack upon the
epistates by two persons. See also OG/S 48® (iii/B.C.)
ὁρῶντές τινας τῶν πολιτῶν [μ]ὴ ὀρθῶς ἀνα[στρ]ε[φ]ομένους
καὶ θόρυβον οὐ τὸν τυχόντα παρ[έχ]οντας ἐν ταῖς] βουλαῖς
[καὶ] ἐν ταῖς ἐκκλησίαις .. . [μέχρι βίας καὶ] ἀσε]βείας,
Magn 1148 is ταραχὴν καὶ θορύβους ἐνπίπτειν.
θραύω.
For the perf. part. pass. of this verb, which is found in
Lk 4!8 (from LXX), cf. Sy/7 226188 (iii/B.c.) τ]εθραυσμένος :
in 24, 58827 (c. B.c. 180) we have ποτήρια παντοδαπὰ
τεθραυμένα. See also for the verb 24. 8015 (ii/A.D.) ἢ
αἰκίσεται ἢ θραύσει ἤ τι μέρος ἢ σύμπαν, and Aabe/ 1003,
an inscr. on the left leg of Memnon, referring to the
breaking of the stone by Cambyses—
ἔθραυσε Καμβύσης pe τόνδε τὸν λίθον.
The verb is common in Vett. Val. with reference to the
“crushing” of the power of evil etc., e.g. p. 2767 θραύεται
ϑὲ τὸ φαῦλον ὑπὸ τοῦ ἀγαθοῦ παρηγορούμενον, cf. Judith οἱ,
and the subst. θραῦσμα in 16. 7%. The verbal θραυστός
Thel metaphorical meaning πὴ (for accent, ‘see | occurs in an epigram of early i/B.c., P Tebt I. 34 θαυστά
(4 θραυστά) unfortunately in a broken context.
θρέμμα.
For this NT ἅπ. εἰρ. (Jn 432) =“ cattle” (AV, RV) we may
cite P Oxy IT. 246!* (a. D. 66) ameypaapny . . ἀπὸ γ[ο]νῆς
ὧν ἔχω θρεμμάτω[ν] ἄρνας δέκα δύο, “1 registered twelve
lambs which were born from sheep in my possession ” (Edd. ),
BGU III. 759! (Δ... 125) ἐπελθόντες μοι. . ποιμαίνοντι
| θρέμματα ᾿Ανουβίωνος, P Amh TI. 134° (early ii/a.D.)
The NT usage may be further illustrated from |
two Christian papyrus letters—P Oxy VI. 93918 (iv/a.D.) |
(= Selections, p. 129) τὰ μὲν yap πρῶτα ἐν θλίψει αὐτῆς
[πολλῇ οὔσης οὐκ ὧν ἐν ἐμαυτῷ ἀπέστειλα, ‘for my first
messages I despatched when she was in great affliction, not
being master of myself,” P Amh 11. 14418 (v/A.D.) καὶ yap
ἐγὼ ἐν πολλῇ μέρμνῃ (7. μερίμνῃ) Kal θλείψει ὑπάρχω, ““ for
I am in much anxiety and trouble” (Edd.). MGr θλῖψι
(χλῖψι), “affliction.”
θνητός.
Syll 365'° (c. A.D. 37) θεῶν δὲ χάριτες τούτῳ διαφέρουσιν
ἀνθρωπίνων διαδοχῶν, ᾧ ἢ νυκτὸς ἥλιος καὶ τὸ ἄφθαρτον
θνητῆς φύσεως.
Tletéa ὄντα ἐν ἀγρῷ μετὰ τῶν θρεμμάτων νυκτὸς ἀποσπάσαι,
“to seize Peteus by night while he was in the fields with
the cattle” (Edd.), and from the inscrr. Sy// 2935 (B.c.
178-7) ποτάγειν τὰ ἰδιωτικὰ θρέμματα, OG/S 200" (iv/A.D.)
αὐτοὺς ἤγαγον πρὸς ἡμᾶς μετὰ Kal τῶν θρεμμάτων αὐτῶν.
With θρέμμα in its literal sense of ‘‘nursling” we may
compare the use of θρεπτάριον in a Paris papyrus, p. 42278
τὰ ἀβάσκαντά cov θρεπτάρια, “‘tes charmants petits
nourrissons,” and θρεπτός = “‘foster-child”” in P Oxy IT.
2985. 48 (i/A.D.), or ‘*foundling”’ as in C. and B. i. p. 147
No. 37 (cf. p. 350), where it is noted that θρέμμα has the
same meaning.
θοηνέω.
A new reference for this verb occursin the much mutilated
classical fragment, P Petr I. 9°: cf. Archiv ili. p. 165. For
the subst. θρηνητής see BGU I. 34 τεείο ἵν. 4 εἰς πεῖν τοῖς
θρησκεία
παιδίοις ἃ, θρηνητῇ @, where the numerals probably refer to
jars of wine: and cf. the use of θρήνωμα (= θρήνημα) in
P Tebt I. 140 (B.C. 72) θρηνώματα els τὸν ᾿Οσῖριν β. MGr
θρῆνος, ‘a dirge.”
θρησκεία.
As against the common idea that θρησκεία means only
ritual, Hort (on Jas 135) has shown that the underlying idea
is simply ‘‘ reverence of the gods or worship of the gods,
two sides of the same feeling ”—a feeling which, however,
frequently finds expression in θρησκεῖαι or ritual acts. Of
this use of the plur. a good example occurs in a ii/A.D.
Rainer papyrus published by Wessely (A@ranzs, p- 56)
where precautions are taken πρὸς τῷ ἰδίῳ λόγῳ .. - ἵνα
μήκετι αἱ τῶν θεῶν θρησκεῖαι ἐμποδίζοί--- οὐνται (cf. 1 Macc
οδδ): see also another Rainer papyrus, Chrest. I. 721°
(a.D. 234), where it is reported—pmSéva δὲ τῶν ἱερέω[ν ἢ]
ἱερωμένων ἐνκαταλελοιπέναι τὰς [θρ]ησκείας, and cf. the
curious inser. from Talmis in Nubia, 7d. 7319 (A.D. 247-8),
where the strategus gives orders that all ‘‘swine” should be
driven out of the village—mpds τὸ δύνασθαι τὰ περὶ τὰ
ἱερὰ θρήσκια κατὰ τὰ νενομισμένα γείνεσθαι. In the
Delphic inscr., first published by Bourguet De γεύμς Del-
phicis, 1905, p. 63f., which has proved of such importance
in dating Gallio’s proconsulship, and consequently in fixing
a point in the Pauline chronology (see s.v. Γαλλίων), the
words érerfpyfoa δὲ τὴ]ν θρησκεί[αν τ]οῦ “Amd[ANwvos] |
τοῦ Πυϑίου are put into the mouth of the Emperor Tiberius, |
to which Deissmann (.S¢. Paz/, p. 251) furnishes a parallel
from the same source in a letter of Hadrian’s to Delphi:
καὶ εἰς τὴν ἀρχαιότητα τῆ]ς πόλεως Kal εἰς τὴν τοῦ κατέ-
χοντος αὐτὴν θεοῦ θρησ]κείαν ἀφορῶν (Bourguet, p- 78).
We may add Sy/ 65648 (Ephesus—ii/A.D.) which describes |
as θρησκεία the keeping of the month Artemision as sacred
to the tutelary goddess, OG/S 51318 (beginning of iii/A.D.) in
honour of a priestess—etoeBGs πᾶσαν θρησκείαν ἐκτελέσα- |
σαν τῇ θεῷ, and the interesting passage quoted by C. Taylor
(Exp T xvi. p. 334) in illustration of Jas 17° from the end
of c. 12 of the Ποιμάνδρης of Hermes Trismegistos—Kat
τοῦτό ἐστιν ὁ θεός, TO πᾶν . . . τοῦτον τὸν λόγον, ὦ τέκνον,
προσκύνει καὶ θρήσκευε. θρησκεία δὲ τοῦ θεοῦ μία ἐστί, μὴ
εἶναι κακόν, ‘Set hoc deus est, universum . . . hoc verbum,
o fili, adora et cole. Cultus autem dei unus est, malum
non esse” (ed. Parthey, Berlin, 1854). For the verb see
derives the Ionic word from the root of θεράπων, θεραπεύω :
cf. θρόνος.
θοιαμβεύω.
A cognate verb appears in BGU IV. 10611 (B.c. 14) περὶ
ὧν καὶ ἐν αὐτῆι τῆι Σιναρὺ παρεδόθησαν καὶ πρὸς τὸ μὴ
ἐκθριαμβισθῆναι τὸ πρᾶγμα ameAVOnoav, ‘for which
crimes they were delivered up in Sinary itself, and were |
released in order that the affair should not be noised abroad.”’ |
(So Dr. A. 5. Hunt, who kindly notes for us Basil De Spzr.
Sanct. xxvii. ἐκθριαμβεύειν, and Photius, who glosses Optap- |
Bevoas with δημοσιεύσας). This meaning is obviously allied
evidence against the impossible rendering of the AV (cf.
299
Θυάτειρα
Field Mores, p. 181). Lietzmann (471Ζ,)}7' ad 1) prefers to
take the verb in the further weakened sense of περιάγειν,
“‘herumfithren ”; Ramsay (Zuke, p. 297 f.), on the other
hand, keeps to the military metaphor and translates:
“Thanks be to God, who always leads us (His soldiers) in
the train of His triumph”: cf. also Pope in 2xp 7 xxi.
p- 19 ff., and Menzies Comm. ad /.
θρίξ.
With Mk 15 we may compare the reference to τρίχες εἰς
τοὺς σάκκους in P Petr 11. 33(2)(1)® (as completed 7d. IIT.
p- 333). The word is naturally common in the personal
descriptions of parties to a will or deed, e.g. P Petr ING 95
(B.C. 236) οὐλὴ μετώπωι ὑπὸ τρίχα : cf. 2. 1215 and 1418
(both B.c. 234), P Lond 882" (B.c. 101) (= III. p. 13), 26.
1425 (A.D. 95) (ΞΞ 11. p. 203). In P Fay 587 (A.D. 155-6)
we have the receipt for a tax κοπί(ῆς) kal τριχ(ὸς) καὶ χιρον-
αξίου, ‘fon cutting and hair and trade.” The same tax is
referred to in P Grenf 11. 604 (A.p. 193-4) and BGU II.
6172 (A.D. 215), and asin both these cases the payers of the
tax were weavers, Wilcken thinks that the words κοπή and
θρίξ had to do with the terminology of their trade (see the
editors’ introd. to P Fay 58). Miche? 11708 (i/A. p.)’ Erradps-
Siro[s] ᾿Εἰπαφροδίτου ὑπὲρ τοῦ παιδίου ᾿Επαφροδίτου τὴν
παιδικὴν τρίχα Ὑγίᾳ καὶ ᾿Ασκληπιῷ : cf. the similar
dedication of a girl’s ringlets to Isis, Anth. Pad. vi. 60.
θρόμβος.
Hobart (p. 82 f.) hasshown that the expression θρόμβοι
αἵματος, which is strongly supported by ‘‘ Western "᾿ autho-
rity in Lk 224, was very common in medical language.
θρόνος.
For this word, which in the NT, and notably in the
Apocalypse, is always an official seat or chair of state, we
may compare OG/S 383” (rescript of Commagene — mid.
i/B.c.) ἐγὼ πατρώιαν [ἀ]ρχὴν [π]αρ[αλ]α[ β]ὼν βασιλείαν
[μ]ὲν ἐμο[ἴ]ς ὑπήκοον θρόνοις, 7d. 4? πρὸς οὐρανίους Διὸς
᾿Ωρομάσδου θρόνους, and Preisigke 9827 (B.C. 4) ὑπὲρ Αὐτο-
κράτορος Καίσαρος θεοῦ υἱοῦ Σεβαστοῦ . . . τίδ]ν θρόνον
καὶ τὸν βωμὸν ἀνέθηκε, 23. ττ645 (B.C. 181-..5) ὑπὲρ βασιλ-
ἕως Πτολεμαίο(υ) καὶ βασιλίσσης Κλεοπάτρας . . - τὸ
Πτολεμαῖον καὶ τὸν θρόνον Ἕ!ρμεῖ Ἡρακλεῖ. In connexion
with the above it may be noticed that Deissmann (1.4.2,
| 2 τ = J 2 Ἄ. « ΄
Prete gon (nev) 200) where an inser. on a temple-pillar | Ρ- 280 n.2) from personal observation thinks that ὃ θρόνος
is dated—éml Διδύμου ἱερέως θρησκεύοντος. Boisacq (Ρ. 340)
τοῦ Σατανᾶ (Rev 213) at Pergamum can only have been the
altar of Zeus, which there dominated the whole district, and
was thus a typical representative of satanic heathendom.
The word in its original sense of ‘‘ seat,” ‘‘chair,”’ is found
in P Oxy VII. 10504 (ii/iii A.D.) θρόνῳ (δραχμαὶ) k, “fora
chair 20 dr.”
Ovatetoa.
For the guild of purple dyers at Thyatira (Ac 16**) see
CIG 3496-8, and the inscr. on a tomb at Thessalonica which
the guild of purple dyers erected to the memory of a certain
Menippus from Thyatira—h συνήθεια τῶν πορφυροβάφων
τῆς ὀκτωκαιδεκάτης Μένιππον ᾿Αμ[μ]ου τὸν καὶ Σεβῆρον
| Θνατειρηνόν, μνήμης χάριν (Duchesne et Bayet AMisson
to 2 Cor 215 ‘‘ make a show of,” and contributes additional |
au Mont Athos, p. 52, No. 83; cf. Zahn Introd. 1. p.
5331).
θυγάτηο.
This common word (MGr θυγατέρα) hardly needs illustra-
tion, but we may refer to the formula κατὰ θυγατροποΐαν δέ,
which is found in the inscrr. for the adoption of females,
corresponding to καθ᾽ υἱοθεσίαν δέ, for males: see Deissmann
BS, p. 239.
θυγάτριον.
P Petr III. 53(7)® τὸ θυγάτριον, P Lond 245 (B.c. 163)
(=I. p. 32) Ovy[a]tplov. For θυγατριδῆ, ‘‘ granddaughter,”
see BGU I. 30017 (a.p. 148), and for θυγατριδοῦς, ‘* grand-
son,” see P Oxy I. 458 (A.D. 95), BGU I. 300! (a.p. 148).
θύϊνος.
We seem to have an instance of this adj., unfortunately in
a very imperfect context, in P Lond 928? (ii/a.p.) (= III.
Ῥ- 191) θιυΐνων. For the subst. see Chres¢. I. 17644 (mid.
i/A.D,) ὁμοίως καὶ θυΐας kal τὰ ἄλλα τὰ ἐνχρήζοντα, and P
Amh II. 118° (A.p. 185) τέλους θυϊῶν, ‘‘for the tax on
thyia-wood,” a/. : on the use of thyia-wood for oil-presses,
see Otto Pyzester, i. p. 295 ff.
θυμίαμα.
The subst. is found several times in the Ptolemaic papyn,
eg. Ἢ Leid) (ΟἿ: 15. [539 7" Ὁ. 93), ἘΠῚ. (= 1. Ὁ; 112) αὐ. Β
Tebt I. 112" (B.c. 112) θυμιάματος & In BGU I. 17° (iii/
A.D.) the editor reads εἰς θυσίας καὶ [ἔπι]θυμ[ιάμ(ατα) ?,
but Wilcken Chrest. I. p. 122 has [ ?]@vp[tdpara]. The
word also occurs in the Arcadian inscr. Sy/J 939! ὅ- along
with words of similar reference—aydApa[te], μάκων[σ]ι
λευκαῖς, λυχνίοις, θυμιάμασιν, [ζἸμύρναι, ἀρώμασιν.
θυμιατήριον.
Some quotations may be given from Sy//. Thus in 8041®
(? ii/A.pD.) the patient in the Asclepieum sees παιδάριον
ἡγεῖσθαι θυμιατήριον ἔχον ἀτμίζο[ν : it is ‘‘censer” here,
obviously. The same seems to be the case in 58312 (i/a.D.)
—so Dittenberger—and 58878 (ii/B.c.), though there is
nothing decisive : naturally in many contexts we cannot say
whether the censer was fixed or movable. So also 734!*4.
In P Oxy III. 52119 (ii/A.D.) a θυμιατήριον is mentioned in
a list of articles, perhaps belonging to some temple, and a
θυμιατήριον is also found along with a φιάλη ἀργυρῆ καὶ
orov[S]et[oly lying ἐπὶ τρίποδι in a “riclinzwm (BGU II.
3884. 22 —ji/a.D.): cf. BGU II. 3871-8 29, 488% (both
ii/A.D.).
θυμιάω.
For this NT ἅπ. εἰρ. (Lk 1°) see ΟΟ 75 3525? (ii/B.c.)
καὶ σ[τε]φα[νοῦν τὸ ἄγαλμα τὸ τοῦ βασιλέως] Kal θυμιᾶν
κ[αὶ] δᾶιδα ἱστάνειν. Hobart (p. 90f.) has shown that the
verb, which survives in ΜΟΥ as θυμιάζω, was the medical
term for fumigating with herbs, spices, etc.
θυμός
is not so common as might have been expected, but it is
found in the curious alphabetical acrostic of early i/a.D.,
P Tebt II. 278%?, where, with reference to the loss of a
garment, it is said of the thief—@vpod περιπεσῖτε (/. - εἴται),
“he will meet with anger” (Edd.): cf. BGU IV. 1141
Ovyarnp 2
94 θυρεός
(B.c. 14) ἐπὶ θυμῶι. So in the new Alexandrian erotic frag-
ment P Grenf 1. 1% (ii/B.c.) γίνωσκε ὅτι θυμὸν ἀνίκητον
ἔχω ὅταν ἔρις λάβῃ pe. Add from the inscrr. the early Sy//
231 (the “‘ Gadatas’”’ inscr. translated from a rescript of Darius
1.) δώσω σοι μὴ μεταβαλομένωι πεῖραν ἠδικ[ημέ]νου θ[υἹμοῦ,
Michel 1322 A* Δ]ιονύσιον κατα[δ]ῶ καὶ τὴν γλῶτ(τ)αν τὴν
κακὴν καὶ τὸν θυμὸν τὸν κακὸν καὶ τὴν ψυχὴν τὴν κακήϊν,
and Magn 115(a) (letter of Darius Hystaspes) δώσω σοι
. πεῖραν ἠδικη[μέϊνου θυμοῦ. [In P Lond 4235 (B.c. 168)
(=I. p. 31) for the editor’s θυμήν, from an apparently new
form θυμή, we should read οὐ μήν, see Chrest. I. p. 732.]
MGr θυμώνω, ‘‘ enrage.”
θύρα.
For this common noun see P Petr II. το(2}}} (c. mid.
iii/B.C.) γενομένου pov πρὸς τῆι θύραι τοῦ στρατηγίου,
‘‘when I had reached the door of the strategus’ office”
(Ed.), P Ryl IL. 127% (A.p. 29) κοιμωμένου μου ἐπὶ τῆς
θύρας οὗ καταγείνομαι οἴκου, ‘‘as I was sleeping at the door
of the house which I inhabit” (Edd.), BGU II. 59778 (a.p.
75) μὴ ἀφέτωσαν τὴν θύραν, ἡνίκα κλιστὴ (1 κλειστὴ) ἦν.
In P Petr II. 13(16)!8 (B.c. 258-3) ἀρθήτωσαν αἱ θύραι, the
reference is to the raising of the sluice-gates of the canals:
cf. τό. IIT. 44(3)8 ἀνοιχθήτω οὖν ἡ θύρα. In leases the restor-
ation of existing doors and keys is frequently laid down as
a condition, perhaps because doors were often detachable
and might readily come to harm, e.g. P Oxy III. 50233
(A.D. 164) where the tenant is to deliver up certain buildings
--αθαρὰ ἀπὸ κοπρίων Kal ds παρείληφεν θύρας καὶ κλεῖς
πάντων τῶν τόπων, ‘free from filth and with the doors and
keys received by her of all the premises” (Edd.): so 26. IV.
72923 (A.D. 137), WIII. 112724 (A.D. 183), 1128%° (A.D. 173)
and P Strass I. 42"(a.D. 550) with the editor’s note. Other
exx. of the word are P Tebt I. 4533 (B.c. 113) τὴν παρόδιον
θύραν, “the street door,’’ P Oxy Χ. 12721? (a.D. 144) τὴν
τοῦ πεσσοῦ θύραν, ‘the door of the terrace,” and 26. VI.
9032 (iv/A.D.) τὰς ἔξω θύρας, ‘‘the outside doors.” On
the θύρα of Ac 3210, see ZNTW vii. p. 51 ff. For the
ethnic use of θύρα on tombs see Ramsay in C. and B, ii.
Ρ. 395 where reference is made to an inscr. on an altar
found near the hot springs of Myrikion in Galatia, where
a man erected to his wife τὸν βωμὸν kal τὴν θύραν, the
word θύρα being added because ‘‘according to Phrygian
ideas there were two necessary elements in the sepulchral
monument ; and when there was no real door, the word at
least was engraved on the altar to represent the actual
entrance. The door was the passage of communication be-
tween the world of life and the world of death: on the
altar the living placed the offerings due to the dead”’: cf.
JHS v. (1884), p. 254. For the diminutive θύριον, see P
Lond 1177248 (a.p. 113) (=III. p. 187) θύριον and P Tebt
1. 414°° (ii/A.D.) τὸν ξύλινον δίφρον καὶ τὸ θύριν (1 -ιον),
“the wooden stool and the little door.” The verb θυρόω
(cf. 1 Mace 457) is common, e.g. P Amh II. 5174 (B.c. 88)
οἰκίαν .. . τεθυρωμένην : for θύρωμα (as in 2 Macc 14 a/.)
see BGU IV. 1028* (ii/A.D.).
θυρεός.
For the late usage of this word for the long oblong shield
of Roman equipment (cf. Polyb. vi. 23. 2), as in Eph 61%,
see PSI IV. 428% (iii/z.c.) ὅπλα ἀσπὶς φαρέτρα θυρεός
θυρίς
θυρίς.
In P Petr III. 4818 we hear of θυρίδας κοιλοστάθμους,
where for the last word the editors refer to LXX Hagg 14,
and for the corresponding verb to 3 Kings 6%, and under-
stand the meaning to be to put a sheath of wood over the
door-posts or the sides of the windows.
(B.c. 13) describes a house θύραις καὶ θυρίσι kal κλεισί :
see 74.15 for the verbs—tiv οἰκίαν τεθυρωμένην Kal τεθυ-
ριδωμένην καὶ κεκλεισμένην. [Θυριδόω is not in LS, but
295
| κατάγειν θυσίας εἵνεκεν ταύρους.
BGU IV. 111675 |
cf. θυριδωτός.] Cf. also P Ryl II. 233° (ii/a-p.) τὰ μέλαθρα |
τῶν θυρίδων τοῦ μεγάλου συμποσίου, ‘‘the beams of the
windows in the great dining-hall” (Edd.), and P Oxy I. 697
(a.b. 190) where stolen barley is removed from a house διὰ
τῆς αὐτῆς θυρίδος, “by the said door,” according to the
editors, but any opening may be intended. In P Lond 35°
(8.6. 161) (=I. p. 25) τὴν παρὰ [rot βα]σίλεως διὰ τῆς
θυρίδος ἐϊσφρα]γισμένην, the reference, as Kenyon notes, is
to ‘‘the opening of a folded papyrus sheet, which would be
sealed up to hold it all together and to hide the contents.”
An interesting inscr. in C. and B. ii. p. 650 tells of the
honour paid by the Synagogue to certain Jews who ἐποίησαν
τὴν τῶν θυρίδων ἀσφάλειαν Kal τὸν λυπὸν πάντα κόσμον.
MGr παραθύρι, ‘* window.”
θυρωρός.
For this word, as in Mk 1355, Jn 10%, see P Par 3552
(B.C. 163) παρέθεντο δὲ τὰ ποτήρια] Κεφα[λᾶτ]ι τῷ θυ-
ρωρῷ (cf. 26. 374°), P Tebt I. 112 intr. (4) (B.c. 112) Θεῶνι
θυρω(ρῶι), BGU IV. r141°4 (B.c. 14) καθ᾽ ἡμέραν δὲ τὸν
θυλωρὸν (/. θυρ--") ἐξερωτῶι μή τις ἔξω ὕπνωκε, P Lond 60414
(A.D. 47) (ΞΞ 111. p. 71) Πτολεμαίο(υ) θυρουρο(ῦ), P Flor I.
71589 (iv/A.D.) Movers θυρουρὸς t méy(ov). For the form
θυρουρός in the last two exx., as in Mk 13% D*, see
Mayser Gr. p. 15, aud Moulton G7. ii. p. 75. The in-
teresting reference to a woman door-keeper in Jn 181617
(cf. 2 Kings 45) may be illustrated by BGU IV. τοῦτ (x.c.
14) τὴν ἀποτεταγμένην πρὸς τῆι τηρήσει θυρωρὸν Μαλή-
φιος γυναῖκα παραχρῆμα ἐφόνευσαν, P Ryl II. 365(a.p. 34)
λογοποιουμένου μου πρὸς ᾿Αγχερίμφ[ι]ν Kall] τὴν τούτου
γυναῖκα Θεναπύγχιν θυλουρὸν (/. θυρ-) τῶν ἀπὸ Hinpeplas
τῆς Θεμίστου μερίδος, “45. I was talking to Ancherimphis
and his wife Thenapunchis, a door-keeper of Euhemeria in
the division of Themistes” (Edd.), and P Strass I. 24!7
(A.D. 118) Θατρῆτι θυλουρῶι (1. θυρ-). See further for the
interpretation of Jn l.c. AxpT xxvii. pp. 217 f., 314 ff., and
424f.
θυσία. -
P Hib I. 54} ((. B.c. 245) χρεία γάρ ἐστι ταῖς γυναιξὶν
πρὸς τὴν θυσίαν, P Tebt I. 3315 (B.c. 112) (= Selections,
Ρ. 31) τὰ. [. .] . L . σ]ταθησόμενα θύματα καὶ τῆς
θυσί[α]ς, BGU IV. 1198! (beginning of i/B.c.) ποιούμενοι
ἁγνήας καὶ θυσίας, 75. 12018 (A.D. 2) πρὸς τὰς λιτουργείας
καὶ θυσείας τῶν θεῶν, P Oxy IX. 12111 (11,Α.}.) τὰ πρὸς τὴν
θυσίαν τοῦ ἱερωτάτου Νείλου, Ῥ Giss I. 4οἷ (a.p. 212)
| κοποι(ό)ς), ““4 breastplate-maker,” between an ἠπητής,
θωραξ
The “bellz of the Decian
persecution are regularly addressed—tois ἐπὶ τῶν θυσιῶν
ἡἱρημένοις, “to those chosen to superintend the sacrifices,”
or some similar phrase: see e.g. BGU I. 2871 (a.p. 250)
(= Selections, p. 115), and cf, the similar use of θυσιάζω in
P Ryl II. 112 (a)!°, (6)15, (2)15 (a.p. 250). From the inscrr.
we may cite OG/S 59” (c. B.c. 188) ὅπως ἔχωσιν εἴς τε τὰς
θυσίας kal τὸ ἄλειμμα δαπανᾶν, Sy// 633° (ii/a.p.) ἐὰν δέ
Tis βιάσηται, ἀπρόσδεκτος ἡ θυσία παρὰ τοῦ θεοῦ (cf. Phil
438, Sirach 32%),
θύω.
An early instance of this verb occurs in the interesting,
but fragmentary, papyrus containing a royal edict regarding
the constitution of one of the Greek cities in Egypt, P Hib
I. 287 (c. B.C. 265), where it is laid down with reference to
the incorporation of the demes in the phratries— κ[αὶ]
γνωρίζηται ὑπὸ τῶν φρατόρων θυέτωσαν, ‘‘(in order that
they may) be recognized by the members of the phratries,
let them sacrifice ’’ (Edd.). Other examples are P Fay 12138
(c. A.D, 100) Kal τὸ δίέρ᾽μα τοῦ μόσχου οὗ ἐθύ[σ]αμεν
αἴτησον παρὰ τοῦ] κυρτοῦ βυρσέως, ‘ask the hunch-
backed tanner for the hide of the calf that we sacrificed”
(Edd.), P Giss I. 37 (invitation to the festival on Hadrian’s
accession—A.D. 117) τοιγαροῦν θύοντες τὰς ἑστίας ἀνάπτω-
μεν, BGU I. 250° (time of Hadrian) μόσχους τεθύκασι, 20.
11. 463% (A.D. 148) τέλος μόσχ(ου) θυομέίνου), Chrest. 1.
116? (Sayings of Sansnds—ii/iii A.D.) σέβου τὸ θεῖον. Ove
πᾶσι τοῖς θεοῖς, and from the “δε (see s.v. θυσία) BGU I.
2877 (A.D. 250) (= Selecttons, p. 115) Kal ἀεὶ θύων τοῖς θεοῖς
διετέλεσα.
Θῶμας.
On the relation of this proper name to the Heb. DNN =
“twin” see Nestle in Luc. Bzb/. 5057 ff, where reference is
made to the use of DNF asa name in the Phoenician inscrr.,
e.g. Corpus Inscriptionum Semiticarum i. No. 46 {2 ONN
rhotay, cf. Oapds ᾿Αβδουσίρου (Zuscr. Mission de Phénicie,
Ρ- 241). See also Herzog Phzlologus, 56 (1897), p. 51, and
the note in the present work on δίδυμος.
θώραξ.
Amongst the bequests in the will of Demetrius (P Petr
III. 6 (a)*° (B.c. 237), we find τὸν [θ]ώρακα and [τὴ]ν ζώνην
θωράκιτ[ιν. The word is similarly used = ‘‘ breastplate ” in
P Giss I. 47° (time of Hadrian) 6] μὲν γὰρ θώραξ ἐκ καλοῦ
ὠροχάλκου dy kal [τ]ὴν πλοκὴν λεπτότατος καὶ τὸ μεῖζον
ἐλαϊφ)ρότατος ὡς μὴ κάμνειν τὸν φοροῦντα αὐτὸν [ἠ] γοράσθη
κτλ. For the verb, as in 1 Macc 47, cf. OG/S 332! (B.C.
138-133) ἄγαλμα πεντάπηχυ τεθωρακισμένον, while in the
list of traders, which makes up the alphabetical acrostic P
Tebt II. 278i-8 (early i/a.D.), we find a θωρωκοποίς (/. θωρα-
“8
cobbler,” and an ἰατρός, ‘‘a physician.”
pos, phy
= ea pitino
a οι Aa ᾿ pha okie « oe μὴ
ba ae
ΕΣ
ΤΣ ΒΥ. dali i she) (tee | ἢ ἢ ais
: ' ἐπ) 4...
.“Ι
>
Ἵ δ Σ ει ᾿ ᾿ i
4 Pin: ᾿ ‘ee y Τὶ
eens ᾿ ας ἼΩΣ
᾿ iy “a per on ΟὟ
a 7
I
να LY ’ Coe
Iaepos—iatpos
’ [dewoos.
Apart from the Gospels (Mk 555, Lk 841) this name is
found in the Greek Bible in Esth 2° Μαρδοχαῖος ὁ τοῦ
᾿Ιαείρου. A similar form occurs in Wilcken Os¢v 1231
(Thebes—Ptol.) Θεόδωρος καὶ ᾿Αβαιοῦς kal Σικύμνος ᾿Ιαείρῃ
χαί(ίρειν).
᾿Ιακώβ.
The appeal to the God of Abraham, of Isaac, and of Jacob
(cf. Mk 1228) is very common in the magic papyri, eg. P
Par 5741231. (iii/A.p.) (= Selections, p. 113 f.) χαῖρε φνουθι
v ‘ABpadp: χαῖρε πνουτε v ᾿Ισάκ' χαῖρε πνουτε v Ἰακώβ,
“hail, spirit of Abraham”: see further Deissmann 2S
p- 282, where Orig. c. Ce/s. v. 45 is quoted to the effect that
these Hebrew names had to be left untranslated in the
adjurations if the ower of the incantation was not to be
lost, and 73. p. 316 on the tendency of the early Christians
to prefer the “Biblical” form ᾿Ιακώβ to the Graecized
᾿Ιάκωβος. Cf. also the sepulchral inscr. Predsigke 2034
ἀνάπαυσον τὴν ψυχὴν τοῖς δούλοις σου πιστὰ ἐν κόλποις
᾿Αβρὰμ καὶ ᾿Ισὰκ καὶ ᾿Ιακώβ. For the spelling ᾿Ιακούβ see
Wiinsch AF 35 (Imperial age).
᾿Ιάκωβος.
This Graecized form of the Hebr. Ἰακώβ (see szfva) with
the spelling ᾿Ιάκουβος is found in P Oxy II. 2765 (A.D. 77),
where we hear of a Jew, son of Jacob (JakovBov), as steers-
man on a cargo-boat: cf. BGU III. 7154-1 (a.p. 101-2)
Σαμβαθ(ίων) ᾿Ιακούβου, and τ Esdr 9% A.
ἴαμα.
Syll 802 (iii/B.c.) ᾿Ιάϊματα τοῦ ᾿Απόλλωνος καὶ τοῦ
᾿Ασκλαπίου-- τς heading of a list of cures worked in the
Asclepieum at Epidaurus: cf. 24.24%. See also the sepul-
chral epitaph Xazbe/ 31413f (Smyrna)—adX’ ὃ ταλαίφρων
γεννήσας εἰάσατό μου νόσον αἰνήν, τοῦτο δοκῶν ὅτι μοῖραν
ἐμὴν εἰάμασι σώσει.
ἰάομαι.
As distinguished from θεραπεύω ““ treat medically’ (see
s.v. and cf. Ac 2885) ἰάομαι denotes ‘‘heal,” as in Sy//
802" (referred to s.v. ἴαμα) ἀνὴρ δάκτυλον ἰάθη ὑπὸ ὄφιος,
and the similar 8037 τοῦτο]ν τυφλὸν ἐόντα ἰάσατο : cf. also
the magic text BGU IV. 1026**4- 16 αἱμάροϊαν ἰᾶται. On the
Lukan usage of the verb see Hobart, p. 8ff., and on the
‘‘aoristic present” in Ac 9533 see Proleg. p. 119. Thayer's
hint of a connexion with ἰός is not supported by modern
philologists, see Boisacq, p. 362.
Part IV. 2
a
ἴασις.
For a metaphorical use of this Lukan word cf. Vett. Val.
p- 190%? εἶθ᾽ οὕτως ἀπόροις κατόρθωσιν τῶν πραγμάτων καὶ
τῶν φαύλων ἴασιν ἀποτελεῖ. Lk 1355 shows the same col-
location—tacets ἀποτελῶ. See also Hobart, p. 23 f.
ἴασπις.
Syil 58787. (ν 8.6.) σφραγὶς ἴασπις χρυσὸν δακτύλ[ιον
ἔχοσα,] σφραγὶς ἴασπις περικεχρυσωμένη. The word is
Phoenician (Boisacq, Ρ. 364).
᾿Ιάσων.
For this proper name cf. P Petr I. 19? (B.c. 225) (as read
76. 111. p. 32) Ἰάσω[ν] ᾿Αχαιός, εὖ. III. 21 (2)? (B.c. 225)
ἐπὶ προέδρου ᾿Ιάσονος, 10. (()" Idowv Διονύσιος, Michel
1203" (ii/B.c.) Ἱεροκλῆς ᾿Ιάσονος, αἰ The name is widely
spread, e.g. it is found several times amongst the graffiti at
Priene, as in Przene 313°: for the bearing of this on Rom
16% cf. Milligan Zhess. p. 183. On the use of ᾿Ιάσων by
the Jews as a substitute for ᾿Ιησοῦς, see Deissmann BS
p- 315 πη,
ἰατρός.
This common noun is found in the curious alphabet
acrostic P Tebt II. 2789 (early i/a.p.), where ἰατρός is
inserted between θωρωκοποίς (‘‘breast-plate maker”) and
κλειτοποίς (‘locksmith ’’), The existence of public phy-
sicians in Egypt is well illustrated by P Oxy I. 514 (a.D. 173),
the report δημοσίου ἰατροῦ, who had been instructed by the
strategus ἐφιδεῖν σῶμα νεκρὸν ἀπηρτημένον, ‘‘ to inspect the
body of a man who had been found hanged”: cf. 7. 527
(A.D. 325), 16. TIT. 4755 (a.p. 182), and BGU II. 647?
(A.D. 130) where C. Minucius Valerianus ἔχων ἰατρεῖον ἐπὶ
κωμὴν Καράνιδι is charged (παρηνγέλη) by the strategus to
inspect the wound of a certain Mystharion. In P Oxy I.
40? (ii/iii A.D.) we find a man, in view of the fact that he is
ἰατρὸς. . δημοσίιεύ]ων ἐπὶ ταρι[χείᾳ, ‘a doctor officially
practising mummification” (Edd.), getting exemption from
some form of public service, and similarly P Fay 106
(c. A.D. 140) is a petition addressed to the prefect by a
physician ὅπως] τέλεον ἀπολύονται τῶν [λειτουρ]γιῶν οἱ τὴν
ἰατρικὴν ἐπιστήμην] μεταχειριζόμενοι, ‘that those prac-
tising the profession of physician be completely exempted
from public services.” _ Physicians were thus apparently State
officials (cf. OG/S 104 π.5) and consequently a tax was
levied for their maintenance: cf. P Hib I. 102 (B.c. 248),
an undertaking to a physician by a military settler to pay by
way of ἰατρικόν, ὀλυρ(ῶν) (ἀρτάβας) ι ἢ δραχμὰς τέσσαρας,
“© 10 artabae of wheat or 4 drachmae”’: see further Wilcken
97 39
ἴδε
Ostr. i. p. 3758. One of the wall-scratchings at Thebes,
Preisigke 1852, commemorates a certain Ἱπποκράτης ἰατρός,
and a dialect inscr. from Delphi, of the middle of ii/B.c.,
Syil 857", is a deed of sale to Apollo Pythius, by which
Dionysius manumits Damon, a slave physician, who has
apparently been practising in partnership with his master,
to judge from the concluding provision—et δὲ χρείαν ἔχοι
Διονύσιος, συνιατρευέτω Δάμων μετ᾽ αὐτοῦ ἔτη πέντε, receiv-
ing board and lodging and clothes.
As illustrating Mk 5°° we may cite Pretstgke 1934, an
inscr. in the Serapeum at Memphis, recording that Aristullus
has set up a votive-offering fearing that the god is not well-
disposed towards him—érrel kal ἰατ]ρείαις χρώμενος τοῖς
περὶ ναὸν ὀνείροις οἹὐκ ἠδυνάμην ὑγιείας [τυχεῖν παρ᾽
αὐτο]ῦ. For Mt 9 Wendland (,.Χ1Ζ27Ζ 1. ii p. 44) recalls
Diogenes in Stobaeus FVorileg. III. p. 46214, ed. Hense:
οὐδὲ yap ἰατρὸς ὑγιείας dy ποιητικὸς ἐν τοῖς ὑγιαίνουσι τὴν |
διατριβὴν ποιεῖται. P Oxy I. 1 vecto 15 contains a new
Logion ascribed to Jesus—ovx ἔστιν δεκτὸς προφήτης ἐν TH
πατρίδι αὐτ[ο]ῦ, οὐδὲ ἰατρὸς ποιεῖ θεραπείας cis τοὺς γινώ-
σκοντας αὐτόν. For Θεόφιλος ἰατρός see Preisigke 3780.
In CR xxxii. p. 2 Sir W. Μ. Ramsay publishes an inter-
esting Christian inscr. of ¢. A.D. 350 regarding a certain
ἀρχιατρός, who in words and deeds acted according to the |
precepts of Hippocrates. In another inscr. from the same
district and period (p. 5) a mother commemorates her son as
τ]ὸν σοφὸν ἰητρὸν εἰκοστὸν ἄγοντα ἔτος, ‘the skilful phy-
sician who was in his twentieth year.” The art. contains
some interesting reff. to the honour in which the profession
of medicine was held by Christians of the third and fourth |
centuries. The verb tatpev occurs in A/rchel 1250 (ii/B.C.)
ῬΜελάϊ[νἼθιος ᾿Εἰπιτέλευ iarpevdels ᾿Ασκληπιῶι χαριστήρια.
For ἰατρίνη, ‘‘midwife,” see P Oxy XII. 1586! (early |
ili/A.D.). MGr γιατρός, “physician,” γιατρικό[ν], ‘ medi-
cine,” γιατρεύω, “41 heal.”
ide.
For ἴδε = ‘‘look out for,” see P Ryl 11. 2392! (mid.
ili/A.D.) πανταχόθεν ἴδε αὐτῷ μικρὸν ὀναρίδιον, ‘look out |
everywhere for a small donkey for him” (Edd.). The word,
as the imper. of εἶδον, was originally accented ἰδέ: cf.
Moeris, p. 193 ἰδὲ... ᾿Αττικῶς . . ὡς τὸ εἰπέ, λαβέ, εὑρέ.
MGr [ἰ]δές, δέ[σ]τε.
ἰδέα.
See s.v. εἰδέα, and add P Oxy X. 1277} (Α.}. 255) προσ-
κεφάλαια... Awa τῆς αὐτῆς εἰδαίας (1. ἰδέας), ‘of the
same quality” (Edd.), and the magical papyrus P Lond
1217 (iii/A.D.) (=I. p. 108) ἵνα πᾶσαν εἰδέαν ἀποτελέσῃς.
Note “εἰ-- for t-, as in Mt 283, and cf. the cognate forms
εἶδος and εἴδωλον. ᾿Ιδέα comes from ἔξιδεσα (Boisacq,
p- 220): see also s.v. ἴσος. On the AV translation ‘‘coun-
tenance” in Mt Zc. see Field Moves, p. 22. The word in
MGr = “‘ thought,” ‘‘ idea.”
ἴδιος.
For an ‘‘
exhausted” ἴδιος in Hellenistic Greek, equival-
ent to little more than the possessive pronoun, Kuhring
(p. 13) cites such passages as BGU IV. 1061 (B.c. 14) ἐν
τῶι ἰδίωι αὐτοῦ κλήρωι, P Oxy IIT. 483° (a.v. 108) ὀ]μνύω
. εἶναι τὰς προκ[ειμ]ένας ἀρούρας εἰδίας pov, 74. 4943
298
ἴδιος
(A.D. 156) ἐγνώρισα τὴν ἰδίαν μου σφραγῖδα, 75. 49 515 (A.D.
181-9) γράψω τῇ ἰδίᾳ μου χειρί, BGU III. 865? (}Α.}.}
ἀκολούθως τῇ ἰδ]ίᾳ σοι (1. σου) ἐπιστολῇ, 73. I. 1315 (A.D.
280) ἐκδικήσωμεν. . τοῖς ἰδίοις ἑαυτῶν δαπανήμασιν, Ρ
Grenf II. 801 (A.D. 402) ὑπὲρ ἰδίας σου κεφαλῆς. It will
hardly be denied, however, that in all these passages ἴδιος
adds a certain emphasis, and this undoubtedly holds good of
the general NT usage, as e.g. Jn 141, 1 Cor 3°, Gal 6°, Heb
7*7, etc.: see more particularly Pro/eg. p. 87 ff. (as against
Deissmann BS p. 123 f.), and cf. Souter (Zex. s.v.) where
the word is rendered ‘‘one’s own,’’ ‘‘ belonging to one,”
‘‘private,’’ ‘* personal,” without any mention of a weaker
meaning. Winer-Schmiedel G7 § 22, 17, on the other
hand, claims for the word both senses in the NT, and illus-
trates these in detail. It is probably impossible to draw the
line strictly, so much depends on the special zeance of the
context. Thus in the interesting papyrus in which proceed-
ings are instituted for the recovery of a foundling child that
had been put out to nurse, the defendant asserts that the
foundling had died, and that the child now claimed was her
own child—rd] U[8t]év μου τέκνον (P Oxy I. 37*+1—a.p. 49)
(= Selections, p. 51). But when in P Goodsp Cairo 45
(ii/B.c.) (= Selections, p. 25) Polycrates writes to a friend
introducing one Glaucias—&mreotédkapev πρὸς σὲ Γλαυκίαν,
ὄντα: ἡμῶν ἴδιον, κοινολογησόμενόν σοι, the meaning can be
little more than ‘‘ who is one of ourselves”’: cf. P Par 414
(p.c. 158) οὗ <év> κατοχῇ ipl μετὰ τοῦ πρεσβυτέρου
ἀδελφοῦ ἰδίου (= ἐμοῦ) Πτολεμαίου, P Tor I. 8:7 (8.6. 119)
εἰς τὰς ἰδίας αὐτῶν (.-- εἰς τὰς ἑαυτῶν) μετοικισθῆναι (hoth
cited by Mayser Gr. p. 308). This last ex. illustrates the
absolute use of 6 ἴδιος as in Jn 111, 134, etc. : cf. also P Oxy
XIV. 16808 (ili/iv A.p.), where a son prays for his father—
ὑγιαίνοντί (1 ---τά) σε ἀπολαβεῖν ἐν τοῖς ἰδίοις, ‘that we
may receive you home in good health’’ (Ε44.). On the
principle of the ἰδία, involving a man’s personal attachment
to the house and soil of his birth, see Zulueta in Vinogradoff s
Oxford Studies tn Social and Legal History. (1909), p- 42 ff.,
and cf. xp VIII. iv. p. 487 ff., where Ramsay applies this
principle in connexion with Lk 2% In Pyroleg. p. gof.
special attention is drawn to the use of ὃ ἴδιος in address-
ing near relations at the beginning of a letter. Thus in
P Fay 110° (A.D. 94) Gemellus sends greeting ᾿Επαγαθῶι
τῶι ἰδίωι, Epagathus being probably a nephew, and similarly
in other letters of the same correspondence: when the son
Sabinus is addressed, the words τῷ οιεΐϊῶι (= τῷ υἱῷ) are
always used, as 26. 1135 (A.D. 100). If this were at all a
normal use of 6 ἴδιος it might add something to the case
for translating Ac 20°8 tod αἵματος τοῦ ἰδίου, ‘the blood
of one who was His own” (Weiss, etc.).
For the adv. ἰδίᾳ (for form cf. Moulton Gr. ii. p. 84) =
“privately,” see PSI IV. 434! (B.c, 261-0) ἰδίαι συμφω-
νήσας πρὸς αὐτούς, and cf. Aechel 392" (ii/B.C.) καὶ κοινξι
Te. πόλ[ει] Kal καθ᾽ ἰδίαν Tots evrvyxdvove[tv] αὐτῶι. The
phrase ἐκ tod ἰδίου, ‘at one’s own expense,” is found in
BGU IV. 1118*! (B.c, 22), and similarly ἐξ ἰδίων in 74. 1209"
{ΒΟ 25): -
Brugmann derives from *Fi8tos: cf. skr. vz, ‘‘en sépa-
rant” (Boisacq, p. 221). The adj. therefore implies
“sequestrated from the common stock.” MGr ἴδιος and
γίδιος : ὁ ἴδιος, ‘the same,” ‘‘self”: cf. ἰδιότητα,
“identity.”
ἰδιώτης
ἰδιώτης.
In Sy// 84716 (Delphi—B.c. 185) the witnesses to a manu-
mission are the priest, two representatives of the ἄρχοντες,
and five ἰδιῶται, “ private citizens”: cf. 76. 8468 (B.c. 197)
and OG/S go* (B.c. 196) where again a distinction is drawn
between ἱερεῖς and οἱ ἄλλοι ἰδιῶται. In connexion witi: the
difficult 1 Cor 148 8, Thieme (p. 32) cites Magn 9955 (beg.
ii/B.C.) φερόμενον ὑπὸ τῶν [ἰ]διωτῶϊν, where the word may
have some reference to worship at the founding of a sanc-
tuary in honour of Serapis, but the context is far from clear.
In P Fay 1912 (ii/A.p.) the Emperor Hadrian refers to his
father’s having died at the age of forty—i8.aTms, ‘‘a private
person,” and in P Oxy XII. 140914 (A.p. 278) we read of
overseers chosen—é§ ἀρχόντων ἢ kal ἰδιωτῶν, ‘from magis-
trates or private persons”: cf. P Ryl 11. 111(a)!7 (census-
return—c. A.D. 161) ἰδιώ(της) Aaoy(padotpevos), ‘a private
person paying poll-tax.” The adj. ἰδιωτικός is similarly
used with reference to a private bank—t8wtiKki τράπεζα---
in P Lond 1168?! (a.p. 18) (=III. p. 137), and in 24. 9328
(A.D, 211) (=TIII. p. 149) with reference to δάνεια ἤτοι
ἰδιωτικὰ ἢ δημόσια : cf. the Will, P Tebt 11. 38178 (a.p.
123) (= Selections, p. 79), where Thaesis bequeaths her
property to her daughter on condition that she discharges
her private debts—SevAvtdoe ὧν ἐὰν hava 7 Θαῆσις
ὀφίλουσα ἰδιοτικῶν χρεῶν, and BGU V. 121018 (c. A.D. 150)
Tlacropédpo[is] ἐξὸν ἰδιωτικῶν ἐφίεσθαι τάξεων, ““ Pasto-
phoren ist es erlaubt, nach Laienstellungen zu streben”
(Ed.). See further Preisigke Fachwérter, p. 101. To the
rare use of ἰδιώτης to denote absence of military rank, a
private, in P Hib I. 30% (B.c. 300-271) and 7d. 89? (B.C.
239), we can now add P Hamb I.26" (B.c. 215). In contrast
to rhetoricians and philosophers, Epictetus describes himself
as ἰδιώτης (iii. 7. 1, a/.): cf. 2 Cor 118, and see Epict. iii.
9. 14 οὐδὲν ἣν ὁ ᾿Εἰπίκτητος, ἐσολοίκιζεν, ἐβαρβάριζεν (cited
by Heinrici 1 27. Char. p. 2).
ἰδού.
Moulton (Pro/eg. p. 11) has shown that the frequency
with which ἰδού (originally the imper. of εἰδόμην and ac-
cented ἰδοῦ) is used by certain NT writers is due to the
fact that they were accustomed to the constant use of an
equivalent interjection in their own tongue: cf. Wellhausen
£ini.* p. 22. As showing, however, that the interjection was
used in the Kou where no Hebraistic influence is predicable,
we may cite P Oxy VII. 10665 (iii/A.p.) εἰδ[ο]ὺ οὖν ἀπέστιλά
σοι αὐτήν, with reference to the return of a file, 76. 10691
(very illiterate—iii/a.p.) εἰδοὺ γὰρ kal τὸ πορφύρειν μετὰ
τῶν συ[ν]έργων κεῖντε, “see, the purple is put with the
tools” (cf. 1.5), 74. X. 12917 (A.D. 30) οὐδ[εί]ς μοι ἤνεγκεν
ἐπιστολήν περὶ ἄρτων, ἀλλ᾽ εὐθέως, ἡ (-- εἰ) ἔπεμψας διὰ
ἸΚολλούθου ἐπιστολήν, εἰδοὺ ἀρτάβηι σοι γίνεται, ‘“‘no one
has brought me a letter about the bread, but if you send a
letter by Colluthus, an artaba will come to you immediately ”’
σε τοῦ ἀπ(οσπ)ᾶν Toy υἱόν pov, “see, I have not imitated
you by taking away my son” (Edd.). A cunous verbal
parallel to Lk 1315 occurs in the Christian letter BGU III.
9485 (iv/v A.D.) γινώσκιν ἐ[θ]έλω ὅτι εἶπέν σοι ὁ πραγ-
ματευτ[ὴς ὅ]τι.. ἡ μήτηρ cov Κοφαήνα ἀσθενῖ, εἰδοῦ,
δέκα τρῖς μῆνες: cf. P Oxy I. 131132 (vi/vii a.p.) καὶ ἰδοὺ
299
Ἱεράπολις
τρία ἔτη σήμερον ἀπ᾽ ὅτε ἀπέθανεν. For ἰδού followed by a
noun in the nom. without a finite verb, as in Lk 2238, cf. an
old Attic inscr. ἰδοὺ χελίδων, cited by Meisterhans Gr.
Ρ- 203, ὃ 84, 2. See also Epict. iv. 11. 35 ἰδοὺ νέος ἀξιέρ-
actos, ἰδοὺ πρεσβύτης ἄξιος τοῦ ἐρᾶν Kal ἀντερᾶσθαι (cited
by Sharp Z7ict. p. 100). MGr ἐδῶ, “here”: cf. the French
ζεῖ from the popular Lat. ecce hic.
ἱδρώς.
This word, which in the NT is confined to Lk 2244 ΝῈ Ὁ
(cf. Hobart, p. 82), may be illustrated from the magic P
Lond 461® (iv/A.D.) (=I. p. 70) ἐγώ εἰμι od ἐστιν ὁ ἱδρὼς
ὄμβρος ἐπιπείπτων ἐπὶ τὴν γῆν. In 70. 402 verso (ii/B.c.)
(= IL. p. 11) we read of ἱδρῴια παλί(αιά), perhaps, as the
editor suggests, ‘‘old sweaters’’: the same word may be
lurking in P Tebt I. 116% (late ii/B.c.) τι(μῆς) ἱδροίων B
@p, and in P Goodsp Cairo 301-25 (a.p, 191-2) ἱδρώων 5,
cf. Mayser Gr, p. 137. For the derived meaning see P Amh
II. 4017 (ii/B.C.) μετὰ πολλοῦ ἱδρῶτος, ‘by great exertions”’
(Edd.): cf. Lat. γερο sudore. The verb, asin 4 Macc 38,
6", Didache i. 6, occurs in P Oxy X. 12425? (early iii/a.p.)
ἡ τοῦ Σαράπιδος προτομὴ . . αἰφνίδιον ἵδρωσεν, ‘the bust
of Sarapis suddenly sweated”: cf. Verg: Georg. i. 480 et
maestum inlacrimat templis ebur aeraque sudant. MGr
ἵδρος, ἱδρῶτας, with the verb ἱδρώνω or δρώνω.
Tel apes.
Schiirer’s suggestion (Zheol. Abhandlungen Wetszicker
gewidmet, p. 39 ff.) that the Jezebel or Isabel of Rev 22°
was the local prophetess of the shrine of Sambethe the
Chaldean Sibyl at Thyatira (cf. C7G 3509), which led to
Nestle’s highly doubtful identification of the names Isabel
and Sibyl (Ber?. Phil. Woch. 1904, p. 764 ff.), has not been
received with much favour (see e.g. Bousset and Moffatt
ad/.). On the proposed etymologies of the Heb. name see
ΕΔ 2457, and for form Zezabel see Souter ad Rev 239,
“Ἱεράπολις.
Schiirer in Hastings DB ν. p. 94 cites three Jewish inscrr.
from Alterthiimer von Hterapolis (in Jahrbuch des deutschen
Archdol. Instituts, Erginzungsheft iv.), pointing to the
presence of a considerable Jewish community in Hierapolis
—(1) No. 69 a tomb-inscr. closing with the threat : et δὲ μή,
ἀποτείσει τῷ λαῷ τὸν ᾿Ιουδαί[ω]ν προστε[(]μου ὀν[όμ]ατι
δηνάρια χείλια, (2) No. 212 (= Cagnat IV. 834) another
tomb-inscr. ending: εἰ δὲ ἔτι ἕτερος κηδεύσει, δώσει τῇ
κατοικίᾳ τῶν ἐν ἱΙεραπόλει κατοικούντων ᾿ΙΤουδαίων προστεί-
pov (δηνάρια) . . καὶ τῷ ἐκζητήσαντι (δηνάρια) (δισχίλια)
ἀντίγραφον ἀπετέθη ἐν τῷ ἀρχίῳ τῶν ᾿Ιουδαίων, and (3)
No. 342 (Ξε C. and B. ii. p. 545) an inscr. in memory of a
certain Publius Aelius Glykon, who bequeathed to the
managing body of purple-dyers (τῇ σεμνοτάτῃ προεδρίᾳ τῶν
πορφυραβάφων) a capital sum, the interest of which was to
be applied yearly ἐν τῇ ἑορτῇ τῶν ᾿Αζύμων to decorate his
tomb. Cf. Ramsay Κλ VI. v. p. 95 ff., and see the same
writer’s C. and B. ii. p. 679 ff. for Hieropolis as the local
form of the city’sname. On the separaticn into Ἱερᾷ Ida
in Col 413 (cf. Ac 1611), see Moulton G7. ii. § 61 (b).
ἱερατεία (-τία)
iegatela(—tia)
of the actual service of a priest (Lk 19, Heb 75) as distin-
guished from the more abstract ἱερωσύνη (Ileb 7112"), may
be illustrated from Préene 1397 (before B.C. 335) περὶ τῆς
δίκης τῆς γενομένης περὶ τῆς ἱερατείης τοῦ Διός. The dis-
tinction, however, frequently disappears: cf. e.g. P Tebt
II. 29814 (a.p. 107-8) where certain priests pay 52 drachmae
ὑπὲρ. . τῆς ἱερατεία[ς, Sy// 6015 (iii/B.Cc.) ὃ] πριάμεϊνο]ς
[τὴ]ν ἱερητείαν τῆς ᾿Αρτέμιδος τῆς Περγαίας πα[ρέξ]εται
ἱέρειαν ἀστὴν κτλ., and OG/S 90™ (Rosetta stone—B.c. 196)
καὶ καταχωρίσαι els πάντας τοὺς χρηματισμοὺς... [τὴν]
ἱερατείαν αὐτοῦ, ‘and that his priesthood shall be entered
upon all formal documents’’ (Mahaffy). See further s.v.
ἱερωσύνη.
The adj. ἱερατικός is used of “‘priestly*’ descent in P
Tebt 11. 293} (c. A.D. 187) ἐϊπιζητοῦντί σοι εἰ ἔστιν ifepa]-
τικοῦ [γέϊνους, and in 2d. 29178 (A.D. 162) where a priest
claims to be γένους ἱερατικ[ο]ῦ on the ground of his know-
ledge of hieratic and Egyptian writing ‘1% ἀπΊόδειξιν δοὺς
τοῦ ἐπίστασθαι [ἱε]ρατικὰ [καὶ] Αἰγύπτια γράμ[ματ]α ἐξ ἧς
οἱ ἱερογραμματεῖς προήνενκαν βίβλου ἱερατικῆς.
ἱεράτευμα.
No ex. of this subst. has yet been found outside Biblical
and ecclesiastical Greek, but cf. OGZS 511 (iii/B.c.) ἐκτενῶς
ἑαυτὸν συνεπιδιδοὺς εἰς τὸ συναύξεσθαι τὸ τεχνίτευμα,
where τεχνίτευμα seems to be used in the same collective
sense of a ‘‘body’’ of artificers, as ἱεράτευμα of a
““body” of priests in 1 Pet 2%: in 74.° Hort ad 7. gives
good reason for preferring the meaning ‘‘act or office of
priesthood.’ His whole note on this group of words should
be consulted.
ἱερατεύω.
Early evidence for this word from the inscrr. is afforded by
OGIS οοδ! (Rosetta stone—B.C. 196) τῶν θεῶν ὧν ἱερατεύ-
σουσιν, Magn 178° (ii/B.c.) ἱέραιαν ᾿Αρτέμιδος Λευκοφρυ-
ηνῆς ἱερατεύσασαν, Priene 177 (ii/B.c.)’ A®nvdmodts Κυδίμου
ἱερητεύων (for the form cf. Thumb He//en. p. 68) Διονύσωι,
etc. The writers of the LXX and Luke (18) were, therefore,
only applying to the rites of the Jewish religion a term
already current in the pagan world : see further Deissmann
BS p. 215f., Anz Substdia, p. 370f., Thieme, p. 15, Rouffiac
Recherches, p. 66f., and Poland Veretnswesen, p. 347 n°.
The only example we can cite from the papyri is P Giss I.
1110 (A.D. 118) ὥστε εἱερατεύειν TOD χειρεισμοῦ τῶν κυβερ-
νητ(ῶν), where see the editor’s note: the gen., which is
similar to that after ἐπιμελοῦμαι, κήδομαι, ἐπιστατῶ, etc.,
is sometimes varied by the dat. commodi as in Priene 177
(supra).
ἱερεύς.
It is unnecessary to illustrate at length this very common
word, but reference may be made to the complaint in BGU
I. 16 (A.D. 159-60) (= Se/ectzons, p. 83f.) which five
presbyter-priests (ot € πρεσβύτεροι ἱερεῖς) lodge against a
brother-priest (συνιερεύς) ‘‘ of letting his hair grow too long
and of wearing woollen garments”—®s κομῶντος [κ]αὶ
χρω[μ]ένου épeats ἐσθήσεσι. On the popular use of ἱερεύς to
designate a bishop or presbyter in Christian inscrr. of iv/A.D.
300
ἱεροπρεπής
see Ramsay Luke, p. 387, and for the fem. ἱέρεια = ‘‘ wife of
a hiereus” see 7b. p. 365. This last is found joined with
ἱέρισσα in P Lond 8807 (B.c. 113) (= III. p. 8), a2. For
the verb tepdw cf. Chrest. I. 72° (A.D. 234) μηδένα δὲ τῶν
ἱερέω[ν ἢ] ἱερωμένων ἐνκαταλελοιπέναι τὰς [θρ]ησκείας, where,
however, the meaning is far from clear: see Wilcken’s
note. See also the interesting libellus of a heathen ἱέρεια in
Chrest. 1. 125 (A.D. 250).
ἱερόθυτος.
For this late word (for the class. ἱερεῖα θεόθυτα) see the
citation from Sy/7 653 s.v. Seppativos. We hear of tepo-
θύται, ‘‘sacrificing priests,’ in connexion with the cere-
monial at marriages, e.g. in P Fay 228 (i/A.D.): see further
Schubart Archiv v. p. 77 ff. For ἱεροποιός, ‘‘a sacrificial
magistrate,” cf. P Oxy XIV. 16647 (iii/A.D.) with the
editors’ note.
ἱερόν.
In P Tebt I. 591} (B.c. 99) a certain Posidonius writes to
the priests at Tebtunis assuring them of his good will—8a
τὸ ἄνωθεν φοβεῖσθαι καὶ σέβεσθαι τὸ ἱερόν, “because of
old I have revered and worshipped the temple.” The
reference, as the editors point out, is to the temple of
Soknebtunis, the principal temple at Tebtunis ; on other
ἐλάσσονα or δεύτερα ἱερά, see their introduction to 74. 88
(B.C. 115-4) (= Chrest. I. 67), a list of no fewer than
thirteen shrines belonging to the village of Kerkeosiris.
Many shrines in Egypt were privately owned, cf. 2d. 1418
note. Fora convenient list of epithets applied to ἱερά, see
Otto Priester ii. p. 373, and for a ἱερὸς οἶκος at Priene, used
for mystic rites, see Rouffiac Recherches, p. 62: at the
entrance was the inscr.—
Hictvar eis [τὸ]
ἱερὸν ἁγνὸν ἐ[ν]
ἐσθῆτι λευκ[ῆι].
It may be convenient to reproduce here in full the famous
inscr., discovered in 1871, warning Gentiles against pene-
trating into the inner courts of the Temple at Jerusalem :-—
OGIS 508 (i/A.D.) μηθένα ἀλλογενῆ εἰσπορεύεσθαι ἐντὸς
τοῦ περὶ τὸ ἱερὸν τρυφάκτου καὶ περιβόλου (‘within the
screen and enclosure surrounding the sanctuary”) ὃς δ᾽ ἂν
ληφθῇ, ἑαυτῶι αἴτιος ἔσται διὰ τὸ ἐξακολουθεῖν θάνατον : see
also s.v. ἀλλογενής and Deissmann LAZ p. 74 ff.
ς ΄
ἱεοροπρεπής.
The meaning which Souter (Zex. s.v.) gives to this adj.
(not found in Attic writers) in its only occurrence in the NT
(Tit 28: cf. 4 Macc 9%, 112°) ‘‘like those employed in sacred
service,” is supported by Dibelius (@ZN7 ad 1), who cites
an inscr. from Foucart Assoctatzons religieuses, p. 240,
No. 66% 15 ἱεροπρεπῶς καὶ φιλοδόξως of certain religious
functions: cf. also Michel 163?! (Delos—zB.c. 148-7) τὰς
θυσίας... καλῶς Kal ἱεροπρεπῶ[ς] συνετέλεσεν, Pricne
10916 (c, B.C. 120) προεπόμπευσεν . . ἱεροπρεπῶς. For
the adj. see Dio Cass. lvi. 46, and for ἱερόδουλος see 5.2.
δουλεύω, and cf. P Hib I. 355 (c. B.C. 250) of λοιποὶ ἱερόδουλοι
διατελο[ῦ]μεν τοὺς φόρους εὐτακτοῦντες εἰς τὸ ἱερόν, with the
editors’ note.
ἱερός
ἱερός.
This adj., which remains unchanged in ΜΟΥ, is very com-
mon in the inscrr. with reference to heathen temples, sacred
revenues, and sacrificial and other rites. With the use in
2 Tim 315 we may compare the νόμοι ἱεροὶ καὶ dpat by which
the temple of Jupiter at Magnesia was protected against
harm: see Magy 10553 (ii/A.D.) as cited by Thieme p. 36.
See also s.vv. βίβλος and γράμμα, and for the protection
afforded by the “‘sacred’’ area see s.v. βωμός, and the note
on PSI V. 51515. The βῆμα of the Prefect of Egypt is
described in P Hamb I. 48 (a.p. 87) as ἱερώτατον : cf.
P Lond 358!® (c. A.D. 150) (ΞΞ 11. p. 172), and BGU II.
613} (time of Anton. Pius). See also P Oxy IX. rari?
(ii/A.D.) τὰ πρὸς τὴν θυσίαν τοῦ ἱερωτάτου Νείλου. The
adj. is found in the title of an athletic club in P Lond 1178!%
(A.D. 194) (= 111. p. 217, Selections, p. 99) ἡ ἱερὰ ξυστικὴ
περιπολιστικὴ . .. σύνοδος, ‘‘the Worshipful Gymnastic
Club of Nomads.” For ἱερὰ νόσος = “ epilepsy ”’ cf. P Oxy
I. 9411 (A.D. 83), 951% (A.D. 129) and the other passages
collected by Modica /ntvoduztone, p. 146. The word is used
in the address of a Christian letter, P Oxy XII. 1492]
(iii/iv A.D.) xa[t]pe, ἱερ[ὲ υἱέ, also 2. verso and 15927.
“Ἱεροσόλυμα.
This Greek neut. plur. form of the Hebraic Ἱερουσαλήμ.
is found in the important P Leid W**4i-18 (ii/iii a.p.) τὸ
μέγα (ὄνομα) τὸ ἐν ἹἹεροσολύμοις. It lies outside our pur-
pose to discuss the usage of the two forms in the NT, but,
as showing that a real distinction was present to the minds
of Lk and Paul, reference may be made to Harnack “εἴς,
p- 76ff., Ramsay, #xf VII. iii. pp. r1off., 414f., and
Bartlet, Hxp7 xiii. p. 157f. But see contra the elaborate
paper by Schiitz in ZVT7W xi. (1910) p. 169 ff WH
(Zntr.? p. 13) refuse the rough breathing as due to a ‘‘false
association with tepds,” but cf. Moulton G». ii. p. 101. The
fem, πᾶσα Ἱεροσόλυμα, as in Mt 2%, cf. Tobit 14* B, is
found in Pelagia—Legenden, p. 1413. Have we here an
anticipation of the MGr indeclinable πᾶσα» queries Blass-
Debrunner, ὃ 56, 3.
ἱεροσυλέω
is used in its literal sense of robbing temples in δ γ.}2.378»10
(end of iii/B.c.) ἐξήλεγξαν τοὺς tepoovAnkdtas ... καὶ τὰ
ἄλλα ἃ αὐτοὶ ἐκτημέν[οι] ἤσαν οἱ ἱεροσυλήσαντες ἱερὰ
ἐγένοντο τῶι θεῶι, with reference to those who had stolen
part of the Phocians’ ἀνάθεμα at Delphi. Cf. also Pseudo-
Heracleitus 2:2. 7, p. 64 (Bernays) φίλους φαρμακεύσαντες,
ἱεροσυλήσαντες. It is probable, however, that the word,
which is here used with special reference to Ephesus, should
be understood in the wider sense of ‘* doing sacrilege,” as in
the RV margin of Rom 2”, the only place where it occurs in
the NT: see, in addition to the commentators on this
passage, ZV TV ix. p. 167 and s.v. ἱερόσυλος.
ἱερόσυλος.
The wider sense, which we have seen the corresponding
verb has in Rom 222 (see s.v. ἱεροσυλέω), also attaches to
ἱερόσυλος in Ac 1957 (cf. 2 Macc 433), where Ramsay
(Hastings’ D& i. p. 441) understands οὔτε ἱεροσύλους οὔτε
βλασφημοῦντας τὴν θεάν as implying ‘‘ guilty neither in act
901
Ἰησοῦς
nor in language of disrespect to the established religion of
our city”: see further CRE® p. 260, and Lightfoot Assays
on Supernatural Religion, p. 299f., who cites an inscr.
found in this very temple of Ephesus, though of a later date
than the passage in Acts,—éorw ἱεροσυλία kal ἀσέβεια,
““let it be regarded as sacrilege and impiety” (Wood Zzscr.
vi. I, p. 14). Other exx. of the adj. from the inscrr. are
Syll 523% (iii/B.c.) ὁ δὲ εἴπας ἢ [πρήξ]ας τι παρὰ τόνδε
τὸν νόμον .. . ἔστω ἱερόσυλος, 2). 6028 (iv/iii B.c.) ἢν δέ
τις [τὴν στήλην] ἀφαν[(ζηι ἢ τὰ γράμματα], πασχέτω ὡς
ἱερόσυλος, and 24. 680!° (Rom.). The new Menander shows
several exx. of ἱερόσυλε used in abuse with a general sense
(cf. ‘‘ horse-thief’’): e.g. Menandrea, p. 60 388 tep[d]ovde παῖ,
Ρ. 3852: ἱερόσυλε ypad.
ἱερουογέω
should receive the full force of ‘‘sacrifice” in Rom 15},
the only place where it occurs in the NT: cf. Field (ores,
p- 165 and SH ad/. The subst. is used in the wider sense
of ‘‘a sacred function” in P Tebt II. 2933 (c. a.p. 187) a
report on an application for circumcision—6va [r]d μὴ δύ-
νασθαι τὰς te[pov]pylas ἐκτελεῖν εἰ μὴ τοῦτο γενήσεται, 26.
294°4 (A.D. 146) ἵνα καὶ αἱ ὀφίλ[ο]υσαι ἱερουργίαι τῶν σε
φιλούντων θεῶν ἐπιτελῶνται : cf. also P Par 69F-14 (a.p.
233) συ]νηθῶν ἱερουργιῶν Aufl... . γεινομένων. In Sy//
6448 (end of iii/B.c.) reference is made Tots tepoupyots τῆς
᾿Αθηνᾶς τῆς ᾿Ιτωνίας, who are described by Dittenberger as
“ collegium eorum qui sacris Minervae Itoniae intererant.”’
2
“Ἱερουσαλήμ.
See s.v. Ἱεροσόλυμα.
ἱερωσύνη.
The older form of this word was ἱερεωσύνη (from ἱερεύς),
e.g. OGIS 567° (B.c. 237) τὴν ἱερεωσύνην τῶν Evepyerav
θεῶν, see Dittenberger’s note and cf. Mayser Gr. pp. 15,
154. For ἱερωσύνη = ‘‘the priestly office,” as in Heb
71} αἱ. cf, Priene 174° (ii/B 6.) ἐπὶ τοῖσδε πωλοῦμεν τὴν
ἱερωσύνην τοῦ Διονυσίου τοῦ Φλέου, 74. 2055 (iii/A.D.) ἔλαχε,
τὴν ἱερωσύν[ην] ᾿Αναξίδημος ᾿Απολλων[ίου, Michel 7045
(ii/B.c.) ἐπρίατο τὴν ἱερωσύνην Tipfatos, 2. 977)% (B.C.
298-7) τὴν ἱερωσύνην ἀξίως ἱερεώσατο τοῦ θεοῦ, 7. 9817
(B.c. 219-8) καλῶς καὶ εὐσεβῶς τὴν ἱερωσύνην ἐξήγαγεν.
See also s.v. ἱερατεία, and for the abstract suffix—ovvy see
5.0. ἀγαθωσύνη.
> Inaods.
As showing that the name "Ingots, the Greek form of the
Hebrew Joshua, was widely spread amongst the Jews both
before and after the beginning of the Christian era, we may
cite such passages as P Oxy IV. 816, the fragment of an
account written before the end of i/B.c., where Js ᾿Ισιδώρου
καὶ Ἰησοῦς occurs; P Lond 1119a? (a census-return—
A.D. 105) (=III. p. 25) τῆς ᾿Ιησοῦτος μητ(ρὸς) Tal ; and
an ostrakon of A.D. 103-4 registering the poll-tax of a Jew
described as Σαμβαθίω(ν) ὁ καὶ Incots Παπίου (Archiv vi.
p. 220: cf. Meyer Ostr. p. 150 with Deissmann’s note). In
the magical P Par 5741%3 (iii/A.p.) (= Se/ectzons, p. 113)
*Incots me Χριστὸς πι ἅγιος v πνεῦμα, ‘Jesus the Christ,
the holy one, the spirit,”’ is invoked to drive the demon out
΄ ,
tkavos
f a man ; and later in the same papyrus, 3019 δ, an exorcism
begins—opkitw σε κατὰ τοῦ 00 THv“EBpatwy ᾽Τησοῦ " Ιαβα’
Ιαη" Αβραωθ, where Deissmann thinks that the name
Jesu can hardly be part of the original formula. ‘‘ It was
probably inserted by some pagan: no Christian, still less a
Jew, would have called Jesus ‘the god of the Hebrews ’”
(LAE p. 256, n.*). On the declension of "Ingots, see
Moulton Pro/eg., p. 49, and on the use of the art. before
᾿Ιησοῦς, see von Soden Schriften des NT 1. 2, p. 1406f.
The omission by so many scribes of the name ’Incody before
Βαραββᾶν in Mt 27!6f can doubtless be explained on the
ground brought forward by Origen, ‘‘ut ne nomen Jesu
conveniat alicui iniquorum.” And the same reason probably
lies at the root of the variants for Βαριησοῦς in Ac 135 (see
Wendt in Meyer’s Kommentar® ad 7. as cited by Deissmann
Urgeschichte, p. 24). On the possibility that in Ac 1718 the
Athenians thought that Paul was proclaiming a new god of
healing, "Ingots, see an interesting note by Mr. A. B. Cook
in Chase Credzbz/ity of the Acts, p. 205, where it is suggested
that there may have been some confusion with Isis, whose
name was later derived from Hebr. zasa = “‘salvavit”’
(Roscher, Lex. α΄. Mythologte, 11. i. 522. 42). “586 bore
the title σώτειρα (τα. 46), and was credited with the
discovery of the drug ἀθανασία (Diod. i. 25).” It should
be noted, however, that the explanatory clause in Ac 1718 is
omitted by D : cf. Ramsay Paz/, p. 242. On the contractions
IC, IHC, in MSS., as a sign of sanctity, see Traube Nomina
Sacra, p. 113 ff., andon the Lat. forms Hiesus—Ihesus, see a
note by Nestle in ZWVT7W/ ix. (1908), p. 248 ff. Reference
may also be made to Deissmann’s monograph Dée sezlesta-
mentliche Formel “in Christo Jesu,” Marburg, 1892.
ἱκανός.
P Petr II. 20%-7(B.c. 252) καὶ ταῦτα ἱκανοῦ τινος
πλήθους [ἐπ] πεπτωκότος ἀπό τε τοῦ ἀγοραστοῦ καὶ τοῦ
φορικοῦ, ‘and this when a large quantity of market and
tax wheat has come in” (Ed.), P Lille I. 378 (after B.c. 241)
ἱκανὰ πλήθη, ““ des sommes considérables” (Ed.), P Tebt
I. 245 (B.C. 117) ἱκανὰ κεφάλαια, 76. 29! (c. B.C. 110) ἱκανῆς
φορολογίας, and AMiche/ 3081° (first half ii/B.c.) ἱκανά τινα
λυσιτελῆ περιπεπόηκεν, Cagnat IV. 914° (A.D. 74) ἱκανὸν
ἀ[ρ]γύριον. With reference to time cf. P Par 152% (B.c. 120)
ἐφ᾽ ἱκανὸν χρόνον, P Tor I. ri 15 (pic. 117) ἐφ᾽ ἱκανὰς
ἡμέρας. For the word of persons see P Oxy XIV. 167215
(i/A.D.) ἐπιγνοὺς [οὖ]ϊν τὸν παρὰ col ἀέρα ἱκανὸς ἔσῃ περὶ
πάντων, and for its absolute use, as in Ac 1212, 1 Cor 11°,
see Chrest. I. 11B Fr. (a)? (B.c. 123) εἰς τ[ὴ]ν πόλιν ἐπιβα-
Aédvres μ[ετὰ τ]ῶν ἱκανῶν καὶ ἱ{[ππ]έῳν [these two words are
inserted above the line] περιεκάθισαν ἡμῶν τὸ φρούριον : cf.
P Tebt 1. 4115 (c. B.c. 119) ἱκανῶν ἡμῶν, ‘many of us”
(Edd.), and P Oxy I. 448 (late ija.p.) ὡς ἱκανὰ βλαπτομ-
ένων, ‘Son the plea that they had incurred sufficient loss
already” (Edd.). The neut. ἱκανόν is common = “ bail,”
“security,” e.g. P Oxy 11. 29478 (a.p. 22) ἐὰν μή τι πίσωσι
τὸν ἀρχιστάτορα δο[ῦν]αι εἱκανὸν ἕως ἐπὶ διαλογισμόν,
“unless indeed they persuade the chief usher to give security
for them until the session” (Edd.), BGU II. 530° (i/a.p.)
(= Selections, p. 62) ἀπαιτῖται ὑπὸ τῶν πρακτόρων ἱκανόν
““security is demanded by the tax-gatherers,” P Ry] II. 773°
(A.D. 192) κελεύσατε ὃ ἔδωκα ἱκανὸν ἀνεθῆναι, ‘order the
bail which I provided to be released” (Edd.), P Strass I.
302
3 ,
Ikoviov
4181 (A.D. 250)’ Avt[w]yi[vos] ῥήτωρ elrev’ ‘“Ikavdv διδό-
ασιν. Ἑ;ρμανοῦβις εἶπεν: ‘‘Ikava [παρ]ασχέτωσαν ᾿: cf.
also the new verb ἱκανοδοτέω = satzs do in P Oxy II. 25939
(A.D. 23) and ἱκανοδότης in BGU IV. 1189% (about the end
of i/B.c.). For τὸ ἱκανὸν ποιεῖν, as in Mk 15), cf. BGU IV.
114118 (B.C. 14) ἐάν gor” pws τὸ ἱκανὸν ποήσῃ γράψον μοι,
P Giss I. got (A.p. 212) τὸ ἱκανὸν ποι[ζεῖν, and for τὸ
ἱκανὸν λαμβάνειν, as in Ac 17°, cf. OGZS 484° (ii/A.D.) τὸ
ikav[ov mpd κρίσεως λ[α]μβάνεσθαι, 73. 6291 (ii/a.D.)
ov[tos τ]ὸ ἱκανὸν λαμβανέτω. On the Latinisms involved
in these phrases see Proleg. p. 20 f. The thought of
“sufficient in ability,” as in 2 Cor 218, is seen in P Tebt I.
3718 (B.C. 73) ἐγὼ οὖν περισπώμενος (cf. Lk 10%) περὶ
ἀναγκαίων γέγραφά σοι ἵνα ἱκανὸς γένῃ, “ therefore, as I am
occupied with urgent business, I have written to you so that
you may undertake the matter’? (Edd.). MGr ἱκανός,
“ready,” “able.” For the adverb see P Petr III. 53(v)
(iii/B.C.) κἀγὼ δ᾽ ἱκανῶς εἶχον, “1 am myself well enough,”
P Oxy VIII. 1088 (medical prescription—early i/a.p.)
ἄλλο ἐνεργὲς ἱκανῶς, ‘‘another, tolerably strong,” P Tebt
II. 411° (ii/A.D.) 6 yap κράτιστος ἐπιστράτηγος ἱκανῶς σε
ἐπεζήτησε, ‘‘for his highness the epistrategus has made
several inquiries for you” (Edd.).
ixavow.
P Tebt I. 20% (B.c. 113) ἐὰν λογάρια ἀπαιτῶνται tkavw-
θῆναί σε μέχρι τοῦ pe παραγενέσθαι, ‘if accounts are
demanded consider that you have full powers until my
arrival” (Edd.). See also Anz Suédszdza, p. 353.
ixetnoia.
With the use of this word in Heb 57 cf. P Tebt II. 3268
(c. A.D. 266) ὑπὲρ θυγατρὸς ὀρφανῆς kal καταδεοῦς τὴν
ἡλικίαν, δέσποτα ἡγεμών, ἱκετηρίαν τιθεμένη ἐπὶ τὸ σὸν
μέγεθος καταφεύγω, ‘on behalf of my orphan daughter who
is under age, my lord praefect, I make this supplication and
take refuge in your power” (Edd.), P Oxy I. 71/3 (a.p.
303) τὴν ἱκ[ετ]ηρίαν προσάγω εὔελπις dy τῆς ἀπὸ τοῦ σοῦ
μεγέθους δικαιοκρισίας τυχεῖν, “ I make my petition to you
with full confidence that I shall obtain justice from your
highness” (Edd.), Sy// 666% (ii/B.c.) ὑπὲρ ὧν ὁ ἱερεὺς τῆς
"Tovos ἔθετο τὴν ἱκετηρίαν ἐν τῆι βουλῆι κτλ. For a similar
use of ἱκετεία (cf. Sir 3219) cf. P Petr II. 19 (1a)? (iii/B.c.)
μετὰ δεήσεως kal ἱκετείας, P Par 39° (B.C. 161) δέομαι ὑμῶν
μεθ᾽ ἱκετείας : see also 74. 68 ©: (ii/A.D.) ἱκεσίους σοι
χεῖρας.
ἰκμάς.
For the medical usage of this word, which in the NT is
confined to Lk 8°, see Hobart p. 57 f., but contrast Cadbury
Diction, p. 43, where it is shown that the word occurs in
LXX, Joseph, Plut., Luc., and is, therefore, in no way the
sole property of medical writers.
᾿]Ἰκόνιον.
The old controversy as to whether during the Roman
period Iconium belonged to Phrygia or Lycaonia may now
be said to have been settled by the discovery of inscriptional
evidence showing that during ii-iii/a.p. the inhabitants used
the old non-literary Phrygian tongue : see especially Ramsay
ἱλαρός
Recent Discovery, p. 65 ff. According to Ramsay (p. 75)
the Phrygian form of the city name was probably Kaoania.
This was hellenized to Konion and modified to ᾿Ικόνιον or
Ἑϊκόνιον ‘to suggest a connexion with εἰκών, an image,
giving rise to a legend about a sacred statue in the city.”
See also Blass Gr. p. 8.
ἱλαρός.
BGU I. 332! (ΜῊ A.D.) ἱλαρά εἰμι περὶ τῆς σωτηρίας
ἡμῶν, P Giss I. 225 (time of Trajan) τῆς εὐσεβείας μου
&[vad]apBavotons σε ἀπρόσίκοπ]ον καὶ ἱλαρώτατον.
Nageli (p. 65 f.) has shown that in the magic papyri ἱλαρός
is used practically = the cognate ἵλεως, which appears in
Homer as tAa[Flos, e.g. P Lond 4648 (iv/a.p.) (= I. p. 78)
δεῦρο μάκαρ μνήμης τελεσίφρονος υἱὲ μέγιστε σὴ μορφὴ
ἱλαρός τε φάνηθι ἱλαρός 7° ἐπιτεῖλον ἀνθρώπῳ ὁσίῳ μορφήν
τ᾽ ἱλαρὸν ἐπιτεῖλον ἐμοὶ τὼ δεῖνα ὄφρα τε μαντοσύναις ταῖς
σαῖς ἀρεταῖσι λάβοιμι, Ρ Leid W™¥: 10 (ii/iii A.D.) ἔλθε μοι
πρόθυμος, ἱλαρός, ἀπήμαντος, and, in accordance further
with LXX usage, he finds a similar meaning in 2 Cor οἵ,
where the adj. seems to have the force of ‘gracious,’
“ friendly.” In Ρ Leid Xi 15 (iii/iv A.D.) it is used of the
bright colour of gold which has been cast into a furnace. A
new literary reference is provided by P Oxy XI. 1380'??
(early ii/a-D.), where a ἱλαρὰ ὄψις is ascribed to Isis. In
Preisighe 5510 Ἵλαρά is a proper name.
ἱλαρότης.
For the form ἱλαρία see Preisigke 9915 (A.D. 290) μετὰ
πάσης χαρᾶς καὶ ἱλαρίας : cf. Vett. Val. p. 37 γέλωτα,
ἱλαρίαν, κόσμον.
ἱλάσκομαι.
For this verb = “render propitious to oneself” c. acc. of
the person, as in classical Greek, see Sy// 6415 (end of
iii/B.c.) ἔχρησεν ὁ θεὸς ἔσεσθαι λώϊον καὶ ἄμεινον αὐτοῖς
ἱλασκομένοις καὶ τιμῶσιν.
ova... τιμᾶν δὲ καὶ ἱλάσκεσθαι καὶ ᾿Αγαθὸν Δαίμωνα
ἸΠοσειδωνίου καὶ Γοργίδος, and Afichel 1211° (i/B.C. Ὁ) ὃ θεὸς
ἐκολάσετο τὸν “Eppoyévyy καὶ εἱλάσετο τὸν θεόν, καὶ ἀπὸ
νῦν εὐδοξεῖ: cf. Menander’Emtrpémovtes 558 τοῦτον (θεὸν)
ἱλάσκου ποῶν | μηδὲν ἄτοπον μηδ᾽ ἀμαθές. A similar use of
the compound ἐξιλάσκομαι, which extends to the LXX (Gen
322° (Jacob and Esau), Zech 73 (God) : cf. Thackeray Gr. i.
p- 270), is seen in Menander /yagm. p. 164, No. 544° kal
τὴν θεὸν | ἐξιλάσαντο τῷ ταπεινοῦσθαι σφόδρα. Both in
the LXX (e.g. Ps 78(79)®) and NT (Lk 18%) ἱλάσκομαι is
found in the pass. c. dat. = ‘‘ be propitious,” “‘ be merciful,”
while the striking use of the verb c. acc. of the thing for
. . Ala Πατρώϊον καὶ ᾿Απόλ- | Seas -
Ε | where, however, some MSS. read διὰ τοῦ ἱλαστηρίου τοῦ
303
which propitiation is made in Heb 2%? ἱλάσκεσθαι τὰς |
ἁμαρτίας can be illustrated from the use of the compound |
not only in such LXX passages as Sir 3° a/., but inan inscr.
belonging to the Imperial period found near Sunium, where
in the directions for a sanctuary in honour of the god Mén
Tyrannus, the words occur :—és ἂν δὲ πολυπραγμονήσῃ τὰ
τοῦ θεοῦ ἢ περιεργάσηται, ἁμαρτίαν ὀφ(ε)ιλέτω Μηνὶ Τυράν-
va, ἣν οὐ μὴ δύνηται ἐξειλάσασθαι (Sy// 633 5 .: cf. Deiss-
mann BS, p. 225). This last ex. from a profane source
should perhaps make us careful in not pressing too far the
theological implications which are sometimes found in the |
ἵλεως
grammatical constructions of the verb in Biblical Greek (cf.
e.g. Westcott 222. of St. John, p. 83ff.). According to
Boisacq (p. 373) ἱλάσκομαι derives from a reduplicated form
* oi—oha—ckopat, as ἵλεως represents * o1—cha—Fos.
ς
ἱλασμός.
On the formation of this and similar substantives in —pés,
see Hatzidakis Zzn/. p. 179f.
ἱλαστήριος.
The meaning of ἱλαστήριον in the important passage
Rom 325 has recently been fully discussed by Deissmann in
BS p. 124 ff. and ZNTW iv. (1903) p- 193 ff., where he
comes to the conclusion that the word must be understood
not as a ferm. techn. for the NBD or cover (of the ark of the
covenant), but as an adj. = ‘‘of use for propitiation,’’ on the
analogy of such word-formations as σωτήριον or χαριστήριον
with reference to. votive offerings. And in support of this
view, he is able to appeal, not only as Lightfoot had already
done (Notes on Epistles of St. Paul, p. 271), to such a
passage as Dion Chrys. Or. xi. p. 355 ed. Reiske : καταλεί-
Wew γὰρ αὐτοὺς ἀνάθημα κάλλιστον καὶ μέγιστον τῇ ᾿Αθηνᾷ
καὶ ἐπιγράψειν᾽ ἱλαστήριον ᾿Αχαιὸν τῇ ᾿Αθηνᾷ τῇ ᾿Ιλιάδι,
but to two interesting exx. of the word from the inscrr. of
Cos. The first, Cos 81, is found on a votive-gift which the
people of Cos erected as a ἱλαστήριον for the welfare of the
Emperor Augustus —6 δᾶμος ὑπὲρ (τὴᾶς Αὐτοκράτορος
Καίσαρος, θεοῦ υἱοῦ, Σεβαστοῦ σωτηρίας θεοῖς ἱλαστήριον.
The second, Cos 347, which also belongs to the Imperial
period, runs—6 δᾶμος ὁ ᾿Αλεντίων Σε]βασίτ]ῷ
Διὰ Σ[τ]ρατίῳ ἱλαστήριον, δαμαρχεῦντος Τ'αΐου Νωρβανοῦ
Μοσχίωνοϊς φι]λοκαίσαρος. Nor is this all, but, as he
points out, the adjectival use of ἱλαστήριος is now definitely
established by the fragment of a philosophical work concern-
the gods, P Fay 337! 3 (ii/A.D.) tots θεοῖς εἷἱἷλαστη[ρίο]υς
(for form cf. εἱλαστήριον Rom 3*°B*D*) θυσίας ἀξιω[θέ ?]vTes
ἐπιτελεῖσθαι : cf. 4 Macc 1η23 διὰ .. τοῦ ἱλαστηρίου θανάτου,
θανάτου αὐτῶν (see SH, p. 88). The theological conse-
quences of the above iaterpretation cannot be discussed here,
but reference may be made, in addition to the commentators,
to an art. by C. Bruston in ZV7 IV vii. (1906), p. 77 ff. It
should be added, however, that, whatever view is taken of
Rom 325, in Heb 9°, the only other place where the word
occursin the NT, ἱλαστήριον must mean ‘‘ place of propitia-
tion” or ‘‘ mercy-seat,” as in the LXX of the Pentateuch.
ἵλεως.
With Heb 8!cf. P Par 512 (B.c. 160) (= Selections, p.
20) ἐλθέ por, θεὰ θεῶν, εἵλεως γινομένη, ἐπάκουσόν μου,
ἐλέησον τὰς Διδύμας, and similarly Leid Uii. 19 (ii/B.C.).
See also OG/S 3837 (mid i/B.c.) ἐγὼ πατρῴους ἅπαντας
θεοὺς . . . εἕἴλεως εἰς πᾶσαν χάριν εὔχομαι διαμένειν, "ἢ
παρὰ τῆς ἐμῆς εὐχῆς ἵλεως δαίμονας καὶ θεοὺς πάντας ἐχέτω.
For the phrase in Mt 16” (cf. LXX Gen 43”, 2 Kings 2079,
1 Chr 1113) see Cagnat I. 107!°"Theds σοι, ἀλύπι, and OG/S
72119 (iv/A.D.) (= Letronne 221) ἵλεως ἡμῖν Πλάτων καὶ
ἐνταῦθα, with the other exx. in Proleg. p. 240, where the
deprecatory meaning is compared with our vernacular
expression, ‘* Mercy on us!”
Ἰλλυρικόν
3 ,
]λλυρικόν.
For what was understood by “ Illyricum”’ in the Imperial
age see SH on Rom 15?®, and cf. W. Weber Untersuchungen
zur Geschichte des Kaisers Hadrianus, Leipzig, 1907, p- 55-
ἱμάς.
P Petr II. 25 (a)? (iii/B.c.) εἰς ἱμάντας ἐλαίου, a receipt for
oil for greasing straps, P Oxy X. 12947 (ii/iii A.D.) ἱμάντα
δεδεμένον εἰς Td πανάριον καλόν, ‘a good strap tied to the
basket” (Edd.). An edict of iv/a.p., P Oxy IX. 11863,
directed against the use of the whip (ἱμάντες) in the punish-
ment of free men, has—rd τὴν διὰ τῶν ἱμάντων ληταρι[.Ἰωὼν
ἐπιχωρίως οὕτω καλουμένων αἰκείαν ὑπομένειν ἐστὶν μὲν καὶ
ἐπὶ τῶν δουλικὴν τύχην εἰληχότων ἀνιαρόν, ‘subjection to
the punishment of scourging, called in the native speech. . .,
is even for those of servile estate lamentable ” (Ed.): cf.
Ac 2276 (RV marg. “for the thongs’’). In Sy/7 5375 (2nd
half iv/B.c.) ἐπιθεὶς ἱμάντας πλάτος ἡμιποδίου the reference
is to ‘‘asseres horizontali positura canteriis impositi” (Ed.) :
cf. 26. 587% (B.c. 329-8). A good illustration of Mk 17 is
afforded by Menander /yagm. p. 33, No.109* ὑποδούμενος
τὸν ἱμάντα yap τῆς δεξιᾶς | ἐμβάδος ἀπέρρηξ(α).
ἱματίζω.
“«Found neither in LXX nor in prof. auth.”, says Grimm,
But P Lond 24" (B.c. 163) (=I. p. 32) τοῦτ[ο] ἐπιτελέσασα
ἱματιεῖ αὐτήν, BGU IV. 11258 (B.c. 13) ἐϊμοῦ τρέφοντος
kal ἱματίζοντος αὐτόν, P Tebt 11. 385) (A.p. 117)” Hpavos
ἱματίζοντος τὸν παῖδα, P Ryl II. 15374 (A.p. 138-61) ἱματίζειν
Tov προγεγραμμένον pov υἱόν, and many exx. of the active
= ‘‘to provide clothing for,”’’ will dispel any idea that Mark
(515) coined this word. Cf. also P Oxy II. 2754 (a.p. 66)
(= Selections, p. 56) τοῦ παιδὸς τρεφομένου kal ἱματισζομένου
(ὁ ἱματιΐζ-) ἐπὶ τὸν ὅλον χρόνον ὑπὸ τοῦ πατρός, in a con-
tract of apprenticeship, and similarly 2ό. III. 480 9,17 (a.p.
117), P Lips Inv. No. 59818 (deed of adoption—a.D. 381)
(= Archiv iii. p. 174) ὅνπερ θρέψω καὶ ἱματίζω (λ-ἰσω)
εὐγενῶς Kal γνησίως ὡς υἱὸν γνήσιον.
”
ἱμάτιον.
The plural is used = “‘ garments’’ generally, as in Mk 5%°,
in the marriage contract P Ryl IT. 1548 (a.p. 66) ἱμα[τίω]ν
o[r]oda[s] δύο, λευκὴι pla [ναρ]κ[ι]σσίνη μία, kal πάλλ[ι]α
πέντε, ‘in raiment two robes, one white, one narcissus, and
five mantles ” (Edd.): cf. PSI I. 9418 (ii/a.D.) μὴ ἀγωνία δὲ
περὶ τῶν ἱματίων. In P Lille I. 6° (iii/B.c.) the ἱμάτιον is
distinguished from the inner χιτών in the account of a
robbery—e§éSuoayv χιτῶνα ἄξιον (δραχμὰς) 5, ἱμάτιον τρι-
βακὸν (‘‘smooth,” “δης᾽)) ἄξιον (δραχμὰς) §: cf. P Par
59. (B.C.160) πέπρακα τὸ ὀθόνιον (δραχμῶν) ᾧ καὶ τὸ εἷμά-
τιον (δραχμῶν) Tr. The weaving of the χιτώνιον and
ἱμάτιον is mentioned in P Lond 429% 41 (c. a.D. 350) (= II.
p- 315) ‘‘ probably a religious ceremony, ’’ according to the
editor, ‘‘like the weaving of the peplos at Athens.”
exx. of the word are P Petr II. 32 (1)18 ἱμάτια Αἰγύπτια,
P Fay 129 ((. B.c. 103) ἐξέδυσαν ὃ περ[ιε]Ἰβεβλήμην ἱμάτιον,
“‘they stripped me of the garment I was wearing,’’ 24. 109°
(early i/A.b.) ἐάν σε By (/. δέῃ) TO εἱμάτιόν σου θεῖναι ἐνέ-
Xvpoy, “even if you have to pawn your cloak” (Edd.), and
of the diminutive, P Par 10” (B.c. 145) ἱμάτιον καὶ ἱματί-
304
Other |
C2
va
In P Amh II. 7614 (ii/iii A.D.) we hear of
ii/iii Hiparoy,
quoted twice above, is the (Ionic) diminutive of ela: the
Attic ἱμάτιον is due to itacism and perpetuates a vulgarism
(Boisacq, p. 375)-
διον παιδαρίου.
ἱματισμός.
For the Hellenistic usage of this word = “" clothing’
generally, as in Lk 725, Ac 20% see P Hib I. 5415 (c. B.c
245) ἐχέτω δὲ καὶ ἱματισμὸν ὡς ἀστειότατον, ‘‘and let him
wear as fine clothes as possible’”’ (Edd.), the contract P
Tebt II. 38419 (A.D. 10) τρο]φ[ῆς καὶ] ἱματισμοῦ καὶ Aao-
γραφίας, ‘keep and clothing and poll-tax,” and the will 76.
38179 (A.D. 123) (= Selections, p. 78) σκεύηι Kal ἐνδομενίαν
kal ἱματισμόν, ‘utensils and household-stock and clothing.”
P Ryl 11. 189? (A.D. 128) is a receipt issued by the “‘ re-
ceivers of public clothing ” to certain weavers for the delivery
of tunics and cloaks for the guards—8ypoclo(v) ἱματισμοῦ
κουστωδιῶν. The word is used of a bride’s ‘‘ trousseau,”
“dowry,’’ as in Tobit τοῦθ 8, in P Eleph 14 (8.6. 311-0)
(= Selections, p. 2) προσφερομένην εἱματισμὸν kal κόσμον
(δραχμὰς) a, ‘the bride bringing clothing and adornment
to the value of 1000 drachmae”: cf. BGU IV. rrot}®
(B.C. 13) χορηί(γεῖν) αὐτὸ(ν) τῇ Διονυσί(αι) τὰ δέοντα πάντα
καὶ τὸν εἱματισί(μόν). This spelling with εἷμ.-- is frequent in
the inscrr. e.g. Sy// 939° πορφύρε[ο]ν εἱματισμόν : it is, as
Dittenberger remarks ad /., ‘‘ origini vocis accommodatior.””
See also s.v. ἱμάτιον ad fin.
ἱμείρω.
For this verb which is read in the TK of 1 Th 28 (but see
Milligan ad /.) we may cite Bacchylides i. 62 ἶσον 6 τ᾽
adveds ἱμείρει μεγάλων & τε μείων παυροτέρων, ‘the rich
man yearns for great things, as the poorer for less” (Jebb).
ἐνα.
The use of this conjunction is very widely extended in the
ἹΚοινή, nor is it always easy to determine the exact shade of
meaning to be attached to it, but the following exx. may
give an idea of its varied uses. (1) Forthe original meaning
of purpose, “ἴῃ order that,” we may cite P Petr 11. 11 (1)?
(iii/B.c.) (= Selections, p. 8) γράφε δ᾽ ἡμῖν Kal σύ, ἵνα
εἰδῶμεν ἐν οἷς el, kal μὴ aywvidpev, ‘write to us yourself
that we may know how you are circumstanced, and not be
anxious,” P Oxy IV. 742° (B.c. 2) O[é]s αὐτὰς εἰς τόπον
ἀσφαλῶς ἵνα τῇ ἀναβάσει αὐτὰς ἄξωμεν, ‘* put them (bundles
of reeds) in ἃ safe place in order that we may take them on
the journey up” (Edd.), and 26. VI. 9391" (Christian letter—
iv/A.D.) ἕτερά σε γράμματα ἐπικαταλαβεῖν ἐσπούδασα διὰ
Kidpocivoy ἵνα σε εὐθυμότερον καταστήσω, ““1 am anxious
that you should receive another letter by Euphrosynus, in
order that I may make you more cheerful” (Edd.). Interest-
ing exx. of ἵνα c. opt. in this same sense are afforded by zd.
II. 237!v-12 (a.p. 186) ἵνα τῷ ᾿Ασκληπιάδῃ ἀποδιδόναι
δυνηθείην, and somewhat later by P Leid W**¥- 9 (ii/ili A.D.)
iv εὔοδον ἄρτι μοι ety, ‘ut facilis via iam mihi sit’’ (Ed.).
Ἵνα c. fut. ind., as not infrequently in the NT (Jn 75, 1 Cor
9.8, 1 Pet 31, Rev 2214 a/.), is illustrated by P Oxy VII.
1068? (iii/A.D.) ἔγραψα τῷ κυρίῳ pou KAnpatiw τῷ apxepi
(Δ ἀρχιερεῖ) εἵνα μοι πλοῖον διαπέμψεται, followed, however,
«
ἐνα
by εἵνα δυνηθῶ τὸ σωμάτιν κατενενκῖν ἐν ᾿Αλεξανδρίαν : cf.
also 20.1) παρακαλῶ οὖν, κύριέ pov, ὑπάρξε (1. ὑπάρξαι)
αὐτοῖς καὶ τὰ τῆς σῆς σπουδῆς, εἵνα μοι μαρτυρήσουσιν
ἀνελθόντες, “1 urge you, my lord, to supply them with the
marks of your good will, that on their return they may testify
of it to me ’’ (Ed.). It is possible that we have an instance
of ἵνα with the pres. ind., as in Gal 4!7, in P Lond 971
(iii/iv A.D.) (=III. p. 129) ἵν᾽. . βοηθοῦσιν, but the read-
ing is uncertain. See also BGU IV. 1081° cited below.
(2) After verbs of saying, wishing, commanding, tva fre-
quently denotes purport rather than purpose: see e.g. P
Lond 42 (B.c. 168) (=I. p. 31, Se/ectzons, p. 11) Xapret
δὲ καὶ τοῦ σώματος ἐπιμε[λόϊμενος, ty’ ὑγιαίνηις, ‘ pray
take care of yourself that you may be in health,’’ P Fay 1125
(A.D. 99) ἐϊπιτίνας τὸν ζευγηλάτην elva ἑκάσίτης) ἡμέρας
τὼ ἔργον ἀποδῦ (/.—ot), ““αἀτρα the driver to do his proper
work every day” (Edd.), BGU III. 843" (illiterate—i/ii
A.D.) ἴρηκα τῷ v[td] σου, εἵνα σοι πέμψ (/. πέμψῃ) κιθών[ιτο]ν,
and as showing how readily transition is made from one
usage to another, the soldier’s letter P Meyer 20#® (1st half
iii/A.D.) εἰπὲ τῇ ἱερίσσᾳ (1--} τοῦ ἱεροῦ τῶν 'Ἑἱρμωνθιτῶν,
ἵνα ἐκεῖ πέμπω τὰς ἐπιστολάς, ἐπὶ (/. ἐπεὶ) εὐσήμαντά ἐστιν,
“6 [6}} the priestess of the temple of the Hermonthites, that I
am sending my letters there, since she is well known,’’ which
is immediately followed Ὀγ---δήλωσόν por οὖν, εἰ ἐνετείλω
αὐτῇ, ἵνα σοι ἐκεῖ πέμψω τὰς ἐπιστολάς, ‘let me know,
therefore, if you have so charged her, in order that I may
send my letters to you there.” Attempts have been made
to trace this construction to Latin influence, but, as Moulton
(Proleg. 208 f.) has shown, ‘‘ the usage was deeply rooted in
the vernacular, in fields which Latin cannot have touched
to the extent which so far-reaching a change involves.”
Amongst other passages he cites P Oxy IV. 744} (B.c. 1)
(= Selections, p. 33) ἐρωτῶ ce οὖν ἵνα μὴ ἀγωνιάσῃς, “1
urge you therefore not to worry” (Edd.), P Gen I. 7%¢
(i/A.D.) ἔγραψα... ἵνα [σ]οὶ μὲν at προσήκουσαι τάξεις]
φυλαχθῶσι, BGU II. 625° (ii/iii a.p.) ἐδήλωσα Aovyelva,
εἵνα ἑτυμ[άσῃ (/. ἑτοιμάσῃ) πάντα, and P Oxy I. 1215
(iii/A.D.) εἶπά σοι περεὶ τῶν δύο ἀκάνθων elva δώσωσιν ἡμῖν
αὐτά. (3) Related to this is ἵνα c. subj. with ‘‘I pray,”’ or
some such phrase understood—P Tebt II. 40817 (a.p. 3) καὶ
σὺ δὲ περὶ ὧν βούλε[ι] ypade, τὰ δ᾽ ἄλλα ἵν᾽ ὑ(γιαίνῃς),
““and do you too write about anything you wish for, and for
the rest take care of your health” (Edd.), P ἈΝ] IT. 230°
(A.D. 40) μὴ [ο]ὖν ἄλλως ποιή[σ]ῃ[ς] μὴ ἵνα δόξωμέν σε
εὐθέως ἠλλάχθαι τὰ πρὸς ἡμᾶς, ‘do not neglect this, lest we
think you to have become all at once estranged towards us”
(Edd.), BGU IV. 1079?° (a.p. 41) (= Selections, p. 40)
πολλοὺς δανιστὰς ἔχομεν" μὴ ἵνα ἀναστατώσῃς ἡμᾶς, “we
have many creditors: do not drive us out,” P Fay 1122
(A.D. 99) ἐπέχον τῷ δακτυλιστῇ Ζωίλωι kal εἵνα αὐτὸν μὴ
δυσωπήσῃς, ‘give heed to the measurer (?) Zoilus: don’t
look askance at him”’ (Edd.), and BGU I. 4818 (ii/iii a.p.)
ἐὰν ἀναβῇς τῇ ἑορτῇ, ἵνα ὁμόσε γενώμεθα : cf. Mk 5%, 1 Cor
3, 2 Cor 87, Eph 5%, αἰ, and MGr νὰ πῇς, ‘‘say!” (4)
For ἵνα to express a conseguence, as in Rom 111 (where see
the note by SH), Gal 517 a/., cf. P Lond 96415 (ii/iii A.D.)
(= III. p. 212) λαβὼν κοτύλας τ[όϊ]σας φακῶν ἵνα ἀρκέσ[ῃ]
ἡμῖν, and such a passage as Epict. iv. 8. 21 εἰ δ᾽ οὕτω κωφὸς
εἶ kal τυφλός, ἵνα μηδὲ τὸν Ἥφαιστον ὑπολαμβάνῃς καλὸν
χαλκέα, “ but if thou art so deaf and blind that thou dost
Part IV.
305
᾿Ιουδαϊκῶς
not suppose even Hephaestus to bea good smith” (Sharp
LEpict. p. 95). See also the long list of exx. in Jannaris Gr.
§§ 1758, 1951. (5) With Jn 855 a/., where the ἵνα clause is
practically equivalent to a complementary inf., cf. BGU IV.
1081% (ii/iii A.D.) Evxalpov εὑρὼν τοῦ πρὸς σὲ ἐρχομένου
(gen. for acc. and part. for inf.) ἐχάρην, ἵνα σὲ ἀσπάζομαι,
“ΕἼ was glad to have the opportunity of greeting you.” (6)
For ἵνα τί ; (ut guid?), ““why?” ‘‘wherefore ?” as in Mt 94
al., we may again cite Epictetus—i. 29. 31 ἵνα τί; οὐ yap
ἀρκεῖ... ; “‘why? is it not sufficient?” (Sharp Zpict.
p- 8). “Iva, not followed bya verb, is found = “ where ”’ in
the Attic inscrr., e.g. 7G II. 667 (B.C. 385) ἵνα ἡ Νίκη,
ἵνα [τ]ὰ καμπύλα φύλλα κτλ. : see Meisterhans Gr. p. 251.
Useful tables by Mr. Scott showing the different construc-
tions of ἵνα in the NT will be found in Robertson Gr.8
pp. 1388, 1400, 1402f., 1413.
> Lona.
According to Winer-Schmiedel Gv. p. 568. the spelling
Ἰόππη of the NT MSS. and of 1 Macc is supported only by
a few coins. The grammarians and others declare for ᾿Ιόπη :
cf. 7G III. 2498 ᾿Ιοπίτης.
ἰός.
Syl 587*° (B.c. 329) σίδηρος καταβεβρωμένος ὑπὸ τοῦ
ἰοῦ illustrates the special sense of ‘‘ rust,” found in Jas 53:
cf. 2. 139} (iii/B.C.) ὅπως δὲ καθαρὸς [t]od ἔσται ὁ ἀνδρίας
+ + » ἐπιμελεῖσθαι τοὺς ἀγορανόμους. The more general
(δραχμὴ) a, similarly 57, in medical prescriptions for the
eyes.
As against Grimm’s ‘‘very uncert. deriv.” the word is
obviously cognate with the Latin virus (Zend vis, visa-,
skr. visam : see Boisacq, p- 379).
>
᾿Τουδαία.
In P Ryl II. 189%, a badly spelled receipt for ‘ public
clothing ” of A.D. 128, we read of five cloaks is τρατιωτικὰς
(Δ otpat—) χρείας τῶν ἐν τῇ ᾿Ιουαδαίᾳ (/. ᾿Ιουδ-) στρατευο-
μένων, ““[ογ the needs of the soldiers serving in Judaea.”
For Judaea in its wider sense = ‘‘all Palestine,” see Abbott
Fourfold Gospel, p. 210 n.*
᾿]ουδαϊκός.
Durham (7}7εγταγιαῖεγ, p. 27) cites an interesting passage
from Cleomedes, a mathematician of 1i/A.D., criticizing
Epicurus for his frequent use of nouns formed with the suffix
—pa. After giving exx. he continues—dv τὰ μὲν ἐκ χαμ-
αιτυπείων dv tis εἶναι φήσειε, . . . τὰ δὲ ἀπὸ μέσης τῆς
προσευχῆς καὶ τῶν ἐπ᾽ αὐλαῖς (αὐταῖς M, edd.; coni.
Ziegler) προσαιτούντων, ᾿Ιουδαϊκά τινα καὶ παρακεχαραγ-
μένα καὶ κατὰ πολὺ τῶν ἑρπετῶν ταπεινότερα.
᾿Τουδαϊκῶς.
On the irregular aspiration οὐχ ᾿Ιουδαϊκῶς in Gal 215
(N*ACP 17 37) see Proleg. p. 244, and add WH 42.
p. 313 f. as supporting Lightfoot’s view ad /. Cf. also
| Moulton Gy, ii, p. 100.
40
*Tovdatos
᾿]ουδαῖος.
There is abundant evidence from our sources of the large
part which Jews played in Egypt, a special district (ἄμφοδος)
or Ghetto being assigned to them in such towns as Alex-
andria, Oxyrhynchus, and Apollinopolis Magna. Many
questions are thereby raised into which we cannot enter
here, but one or two citations of a general kind may be of
interest. Thus from Apollinopolis Magna from late Ptole-
maic times we have the two following dedicatory inscrr. :
Bidoyet τὸν θεὸν Πτολεμαῖος Διονυσίου ᾿Ιουδαῖος, and
Θεοῦ εὐλογία. Θεόδοτος Δωρίωνος ᾿Ιουδαῖος σωθεὶς ἐκ
[Τρω]γο[δ᾽υ[τῶν (Lepsius Denkmaler, XII. Taf. 11 Nr. 136,
144 cited in Meyer Ostraca, p. 149). On the other hand,
CIG 3418 οἱ ποτὲ Ἰουδαῖοι seems to point to Jews converted
from Judaism to heathenism. The earliest known reference
to the Jews as money-lenders (cf. Wilcken Archzv iv. p. 567)
occurs in a private letter to a man in money difficulties, BGU
IV. 1079 (A.D. 41) (= Selections, p. 40) ὡς ἂν πάντες Kal
σὺ βλέπε σατὸν ἀπὸ τῶν ᾿Ιουδαίων, ‘like everybody else,
you too must beware of the Jews.” Ρ Oxy IX. 11899 (c. A.D.
117) isa letter of a strategus relating to a schedule of “* pro-
perty which belonged to the Jews ”—tév τοῖς [ Tjov8alors
ὑπαρξάντων. The editor thinks that ‘‘it is highly probable
that the papyrus belongs to the period of the great Jewish
outbreak which occurred in the previous year, and was not
ended until after the accession of Hadrian.” With this may
be compared the interesting fragments of an Alexandrian
papyrus, edited by Wilcken under the title “ Ein Aktenstiick
zum jiidischen Kriege ” (Hermes xxvii. (1892), p. 464 ff.), in
which, in an audience before the Emperor Trajan, the Jews
complain that the Egyptian Prefect, M. Rutilius Lupus,
has mockingly ordered their ‘‘king” of the carnival to
be brought before him—i 5! προάγειν αὐ[τ]οὺς [ἔϊκέλενε
χλευάζων τὸν [ἀ]πὸ [σἸκηνῆς καὶ ἐκ μείμου (1. μίμου)
βασιλέα: cf. Jn 195, and for a somewhat different explana-
tion of the circumstances see Reinach Revue des Etudes
Juives xxvii. (1893), p- 70 ff., and Zextes relatifs au Judaisme
(1895), p- 218 ff.
᾿]ούδας
is found with a gen. ᾿Ιούδου in a sepulchral inser. of i/a.D.
—Preisizke 722 Τούδας ᾿Ιούδου, ὡς ἐτῶν τρίκοντα. For the
NT usage, see Moulton G7. ii. § 60 (6).
> Tovaia
is a very common name amongst the slaves of the Imperial
household, e.g. CZZ VI. 20416 D.M. | IVLIAE NEREI
- F+ | CLAVDIAE. See SH p. 427 on the bearing of this
on Rom 1615, and cf. Milligan Documents, p. 183.
> ~
Τουνιᾶς.
The name has not yet been found elsewhere than in Rom
167, but is probably a contracted form of /zzanzs, which is
common in the inscrr., e.g. C/Z III. 4020: see Lietzmann
ad Rom Δς. (HZNT). Souter (Lex. s.v.) treats the name as
feminine, ᾿Ιουνία, as in AV; similarly, Moulton G7. ii. § 63.
ἱππεύς
denoting one of a body of ‘‘mercenary cavalry’
Ptolemaic army occurs in P Lille 1. τοῦ (iii/B.c.) τῶν
ἜΤΗ ἀπ 13
900
ἰσάγγελος
μισθοφόρων ἱππέ[ων, and cf. 26. 144 (B.C. 243-2) γέγραφεν
.. . τετελευτηκέναι τῶν περὶ Φαρβαῖθα καταμεμετρημένων
μισθοφόρων ἱππέων ἐπιλ(άρχην) Θεόδωρον, P Hal I. 15°
(iii/B.c.) «Δ See also P Tebt 11. 38218 (B.c. 30—A.D. 1)
Ἡρακλῆς ᾿Ακουσιλάου Μαϊ[κε]δὼν τῶν κατοίκ[ω(ν)] ἱπ-
πέω(ν), ‘‘ Herakles son of Acusilaus, a Macedonian belong-
ing to the catoecic cavalry,” P Oxy I. 43 vectolv- 15 (military
accounts—A.D. 295) διαδέδωκάς μοι τοῖς γεννεοτάτοις ἱπ-
πεῦσι ἐκ διαφόρου κοφίνους ἀννώνας εἴκοσι.
ἱππικός.
In BGU II. 44713 (a.D. 173-4) there is a reference to a
certain Valerius Aphrodisius—otp(atidrov) σπείρης ἃ
[πἸπι[κῆς, ‘‘soldier in the first cavalry regiment.” The
words τὴ]ν ἱππικήν, inserted above the line in P Petr ΠῚ.
34(a)5, may, according to the editor, mean **the stable.”
Other exx. of the adj. are P Oxy III. 48218 (A.D. 109) ἐν
ἱππικῷ σταθμῷ, “in cavalry barracks,’’ 75, 506°4 (A.D. 143)
ἱππικοῦ κλήρου, ‘a horseman’s holding,” and zd. IV. 74144
(ii/a.p.) ἱππικὸν a, apparently with reference toa σανδάλιον,
Sostrap; pate Deltas:
ἵππος.
In P Petr I. 111° a cavalry officer bequeaths to a friend—
τὸν ἵππον καὶ τὰ ὅπλα : cf. 16. 121°. See also P Tebt I.
208 (B.C. 95) πορείοις καὶ ἵπποις εἰς Τ]εβτῦνιν, and BGU
II. 6651. (i/a.D.) ἀηδῶς δὲ ἔσχον περὶ τοῦ ἵππου. A
horse is included in the salutations of P Oxy XIV. 1772?
(late iii/a.D.) ἄσπ]ασαι πολλὰ τὴν ἀγαθήν σου σύμβιον Kal
᾿Ιουλίαν καὶ τὸν ἵππον καὶ [Τίβ]εριν. For the fem. =
“mare” see P Grenf I. 435 (ii/B-c.) τὴν ἵππον, PSI IV.
3778 (B.C. 250-49) τὰς ἵππους Ὗ ἐπιτόκους παρέξω : but cf.
ἐδ. I. 39° (A.D. 148) τυγχάνω ἠγορακέναι ἵπον (1. ἵππον)
θήλειαν παρὰ Διοσκύρου, and P Fay 301 (A.D. 167), a
contract for the sale of two horses—@ndelas σιτοχρόους
(Sof the colour of ripe wheat”). See Mayser G7. p. 261,
and on the use of horses in Egypt see P Hamb I. p. 31.
Zotc.
This subst. in its derived sense of the white iris plant,
from whose aromatic root the orris-root of commerce is pro-
duced, occurs in P Tebt 11. 414" (ii/a.D.) ἐὰν κομψῶς σχῶ
(cf. Jn 452) πέμψω [τ]ῇ θυγατρί σου κοτύλην ἴρις (/. tpews),
“if my health is good I will send a cotyle of orris-root for
your daughter ” (Edd.).
᾿]σαάκ.
See s.v. Ιακώβ, and cf. the sepulchral inser. Prezsigke
203411 ἀνάπαυσον τὴν ψυχὴν τοῖς δούλοις σου πιστὰ ἐν
κόλποις ᾿Αβρὰμ καὶ ᾿Ισὰκ καὶ ᾿Ιακώβ, similarly 73. 39017.
In P Amh II. 1435 (iv/A.D.) the writer exclaims—elmov γὰρ
τῷ Ἰσάκ, δῖ κέρμα, καὶ λέγι, οὐκ ἔχω, “1 said to Isaac, “1
want money,’ and he said ‘I have none’” (Edd.). For other
exx. of the spelling Ἴσάκ (as frequently in Cod. Sin.) see
BS p. 189, and add gen. ᾿Ισακέως in BGU III. 715% 9
(A.D. 101-2). Fora form Hiodk, see Pretsigke 1156 εὐχὴ
*TovAtavot, Hicak, ᾿Αββιβοῦ εὐλογητοῦ.
ἰσάγγελος,
which in Biblical Greek is confined to Lk 20%, is found in
the Christian epitaph Aazbe/ 5425 1----
᾿Ισκαριώτης :
ὡς viv ἔμοιγε τῆς ἰσαγ[γέλου τύχης
ἐχθρῶν ποτ᾽ εἴ τις ἐπ[ιγελῶν ἁβρύνεται.
For the formation of the compound we may compare ἰσόθεος
from Sy// 2028, 289%, ἰσοβασιλεύς from P Ryl 11. 6215
(iii/A.D.), and ἰσουράνιος (not in LS) from a metrical epi-
taph of the Ptolemaic age in the Gizeh Museum BCH xx.
(1896), p. 1919 συγγενική(ν) τε φορῶν δόξαν ἰσουρανίαν
(written trovp-in BCH). See also s.v. ἰσότιμος, and cf.
MGr ἰσόβαρος.
᾿Ισκαριώτης,
a Graecized form of the Markan’Iokapi#0, which Dalman
(Words, p. 51 f.) regards as equivalent to the Heb. WN
807
| [as καὶ ἰσοτείμως, the adverb showing ‘
ΤΊΣ, though he thinks it surprising that it should not have |
been translated. For the form cf. Ἴστοβος -- 31D YN
(Jos. Ant. vii. 6. 1).
ἴσος.
In BGU II. 6465 (a.D. 193) ἵνα πάντες ἰδιῆτα[ι] (1. εἰδῆτε)
καὶ ταῖς ἴσαις ‘Apfeats ἑορτάση[τα]ι (1. ἑορτάσητε) Wilcken
(Chrest. Τ. p. 570) understands the reference to be not to
the same eae days, but to the same length of time, viz.
15 days as stated later in the document.
“equal cain? quality, cf. P Strass I. 32: (a. D. 261) ζυγὸν
δὲ ἐνάγων παρά σοι τὸν ἐπιτηδειότερον αὐτῷ παράσχες, τὸν
ἴσον σεαυτῷ ποιήσας εἰς τὰ παρά σοι ἔργα. The neut. is
common 85 ἃ subst. = “ΠΟΡΥ,᾿ e.g. P Lond 1222 (A.D. 138)
(=III. p. 126), a letter enclosing a copy of a rescript, and |
requesting that another Eapy should be given to a certain
woman—rd ἴσον δι ὑπηρέτου μεταδοθῆναι t[q] διά [σου
δηλ[ουμέϊνῃ Θερμουθαρίωι, and similarly P Tebt II. 3015:
(A.D. 190) ἔσχον τούτου [τὸ ἴ]σον ἄχρι ἐξετάσεως, “1 have
received a copy of this [a notice of death] for investigation.”
For τὰ ἴσα, as in Lk 65", cf. P Ryl IT. 657 (B.c. 67?) els τὸ
βασιλικὸν τὰ toa, ‘the same sum to the Treasury,’’ and
for ἴσα used adverbially (as in Phil 2°, cf. Job 117%, 301%),
see the curious nursery alphabet P Tebt II. 278°% (early
i/A.D.)—
ἴσα otra ἦρκε,
κάλλιστον ἱμάτιν,
‘just so he stole it, my lovely garment.” This usage sur-
vives in MGr Yo(t)o μέ (1.4. μετά), “till,’’ “up to” (Thumb
Handb. p.111). Cf. also the adverbial phrase ἐξ ἴσου, as in P
Fay 34" (A.D. 161) κατὰ μῆνα τὸ αἱροῦν ἐξ ἴσου, ‘in equal
monthly instalments” (Edd.), 24. 9317 (a.D. 161), a/., and
ἐπ᾽ ἴσηι kal ὁμοίηι, “upon equal and similar terms,” as in
Syil 16227 (end of iv/B.c.). The difficult phrase ἴσος πλήρης
in P Goodsp Cairo 284 (ii/A.p.) with reference to a boat’s
lading is discussed by Wilcken Avchzv iii. p. 116. As regards
derivation ἴσος <*Fito-Fos, from the root of εἶδος (Boisacq,
p- 383). On ἵσος see Thumb Hellen. p. 64. MGr ἴσιος.
ἰσότης.
The sense of ‘‘ fairness,” ‘‘fair dealing,” into which this
word passes in Col 41, may be illustrated by Menander
Movoer. 259 ἰσότητα τίμα καὶ πλεονέκτει μηδένα. See also
Vett. Val. p. 3323’ ἰσότητας ποιεῖν, and for the verb ἰσόω in
its literal sense cf. P Oxy XIV. 1674? (iii/A.D.) καὶ ἰσοθήτω
τὸ πᾶν τοῦ κεχωσμένου, ‘‘and let the whole of the bank be
levelled.”
For the meaning |
“ ε ,
LOT HLL (ἱστάνω)
ἰσότιμος.
Field (Votes, p. 240) has shown that the emphatic idea in
this word is egva/zty, and hence that in 2 Pet 11, the only
place where it occurs im the NT, it means ‘‘ equal,” ‘equally
privileged,” a faith which puts the readers of the letter on
an equality with the Apostles. In support of this rendering
we may refer to OGZS 234% (B.c. 223-187) ᾿Απόλλωνος
᾿Ισοτίμου, where the unusual epithet brings out, as the
editor remarks, that this god was not of less honour
than Zeus Chrysaoreus, mentioned just before, and to 20.
5448 (ii/A.D.), where a man is described as ζῶντά τε δικα-
merita hominis
virtutesque non minores esse honoribus quibus afficiatur”
cf. also P Ryl II. 253 (B.c. 143-2) ᾿Απο[λλοδώρω]γι τῶν
igfotipjay τοῖς π[ρ]ώτοις φίλοις, Chest. 1. 131° (A.D. 34-5),
and for the force of compounds with ioo—such expressions
as P Lond 1200! (B.c. 192 or 168) (=I. p. 3) χαλκοῦ
ἰσονόμου, ‘‘copper at par,’ and P Hawara 6519 (= Archiv
v. p. 382) ἀρρωστίαν ἰσοθάνατο(ν) [ἐξ]ήντλησα, “1 have
endured a sickness like death.”
ἰσόψυχος.
For the form of this very rare word, found in the NT only
in Phil 2?°, where it is perhaps a play upon words with the
preceding εὐψυχῶ (Dibelius HZNT ad /.), cf. ἰσόψηφος as
discussed s.v. ἀριθμός ad fizz., and the note on ἰσότιμος.
᾿Ισραηλείτης.
Prof. Kirsopp Lake in his monumental edition of the
Codex Sinarticus Petropolitanus (Oxford, 1911) has pointed
out (p. xi.) that in eight of the nine places where Ἴσραηλ-
e(rms occurs in the NT the Cod. Sinaiticus spells it
ICAPAHAEITHC, while in the Cod. Vaticanus it appears
in the form ICTPAHAEITHC. WH have used this fact
to support their theory of a Western provenance for one or
both of these MSS., but, as Lake goes on to show, their
argument has lost its force through the discovery of the same
spelling in Egypt. He cites by way of example for Ἰστραήλ
the great magical P Par 574, and for Ἰσδραήλ a Jewish
inscr. published in Bzl/. Soc. Alex. xi. (1909), p. 326
(= Prewsigke 617 ᾿Ισ]δραήλ) : add P Lond 4611} (iv/a.v.)
(=I. p. 68) Ἰστραήλ.
ἵστη μι (ἱστάνω)
= “fix,” “agree upon,’’ is common in financial trans-
actions, as in BGU IV. 113144 (8.6. 13) ἐφ᾽ ἡ ἑστάμεθᾳ τιμῇ,
τό. 11. 45618 (a.p. 348) τιμῆς τῆς [ἑσ]ταμένης kal συμπε-
φωνημένης, P Tebt 11. 38 517 (A.D. 117) ἀπὸ τῶν ἑσταμένων
. δραχμῶν τεσσαρ[ά]κ[ο͵ντα ἕξ, ‘out of the 46 dr.
agreed upon,” PSI IV. 28717 (a.p. 377) μηδὲ κοιλένιν (1
κοιλαίνειν, ‘to be deficient in’) Tov σταθέντα μισθόν. In
Mt 2615 the Ist aor. act. denotes actual weighing or paying,
(cf. Field Votes, p. 19f.), as in 74. 4421? (iii/B.c.) ὅτε
ἤμελλον στῆσαι τοὺς ἀμφιτάπους (cf. Prov 7.5), “‘ when I
was about to weigh the rugs,” and the late P Iand 20? (vi/
vii A.D.) Σ]ερῆνε, στῆσον τὸ χρυσίον Ποσόμπους. For the
meaning “‘set up,” as in [Jn] 85, Ac 178, a/, see P Fay 20%
τούτου Tod ἐμοῦ δόγματος ἀντίγραφα τοῖς καθ᾽ ἑκάστην
πόλιν ἄρχουσιν γενέσθω ἐπιμελὲς εἰς τὸ δημόσιον μάλιστα
ἑστάν[αι] σύνοπτα τοῖς ἀναγιγνώσκουσιν, ‘‘let the rulers of
ἱστορέω
the several cities see that copies of this my edict are set up
read” (Edd.): cf. Ρ Leid W*: °® (ii/iii
ἱστάς, Kal τῷ φωτὶ τῷ ἐνθέῳ κτίζων τὼν κόσμον" ἐν ᾧ δὲ
ἔστησας τὰ πάντα. The verb is used metaphorically in
P Rein 4458. (a.D. 104) περὶ μὲν yap τῶν τῆς μητρῴας
οὐσίας προσόδων... οὐδὲν ἠδυνήθην στῆσαι, ‘regarding
the revenues of the maternal fortune I was unable to
establish anything,” and in the passive in BGU I. 1401”
(time of Hadrian) 80 ὧν τὸ αὐστηρότερον ὑπὸ τῶν πρὸ ἐμοῦ
αὐτοκρατόρων σταθὲν φιλανθρωπότερ[ο]ν ἑρμηνεύω: cf. P
Gen I. 78 (i/a.p.) (= Chrest. I. p. 105) αἱ μὲν οὖν πρ[οσ]ή-
κουσαι αὐτῷ τάξεις φυλαχ[θ]ήτωσαν ὥσπερ οἱ πρ[ὸ ἐϊμοῦ
ἔστησαν κατὰ τὸ ἐξ ἀρχῆς ἔθος, P Lips Inv. 2665 (ii/A.D.)
(= Archiv v. p. 245) τοῦ κυρ[ῆου ἡμῶν ᾿Αδριανοῦ Kal[o]-
apos ὁμόσε ταῖς ἄλλαις εὐεργεσίαις στήσαντος τὴν βασιλ-
ικὴν .. γῆν . - γεωργεῖσθαι, and Syll 42633 (ii/B.C. ad zt.)
μ]ετὰ τῶν ἀρχόντων τῶν στα[θ]έντων ἐν Στίρι (cf. Mt 12%).
The verb passes into the meaning “stop” in P Oxy VIII.
10882! (early i/A.D.), a medical receipt—atpa ἀπὸ μυκτήρων
στῆσαι, ‘to stop nose-bleeding.” For the form ἱστάνω
(Rom 321), which is found from i/B.c., cf. Syd 732° (B.C.
36-5) ἀφιλαργύρως ἱστανόμενος ἡστίασεν τοὺς ἐρανιστάς :
see also s.v. παριστάνω. MGr σταίνω, στήνω (trans.):
στένω (trans.): στέκω (intrans.), cf. perf. ἕστηκα.
ἱστορέω.
The only NT sense of this word = “‘visit’’ (Gal 118) is
paralleled in the interesting scrap of a traveller's letter P
Lond 8545 (i/ii A.D.) (=III. p. 206, Selections, p. 70) ἵνα
τὰς χε[ι]ροπίοι]ήτους τέϊχνας ἱστορήσωσι : εἴ. 15 εὔτομα
(2. εὔστομα) ἱστόρ[η]σᾳ. It is used often thus (= 272522.10)
in the inscrr. e.g. OGZS 694 (Rom.) “Eppoyévys’ Apac[ed]s
[ras] μὲν ἄλλας σύρινγας ἰδὼν ἐθαύμασα, τὴν δὲ τοῦ Μέμνο-
νος ταύτην εἱστορήσας ὑπερεθαύμασα, and in the wall-
scratchings of visitors to the royal tombs at Thebes, e.g.
Preisigke 1004 (Rom.) ᾿Ιούλιος Δημήτριος χειλίαρχος ἵστο-
ρήσας ἐθαύμασα : cf. also the Theban inscr., Aazbe/ 1020—
Tartiavos ἡγεμὼν Θηβάιδος ἱστορήσα[5] ἐθαύμασεν
τὸ θαῦ[μα ξ]υνὸν τῶν σοφῶν Αἰγυπίτί]ων.
For the verb = ‘‘relate,’’ see BGU IV. 12085 (B.c. 27-6)
mitTax]iov, δι᾽ οὗ [pot] ἱστορεῖς τὴν [Κ αλατύ]τεως πλ[άν]ην,
P Oxy VII. 1027! (i/A.D.) ὑπόμνημα. .. δι᾿ οὗ ματαίως
εἱστορεῖ περί τε τοῦ ἀγνοεῖν α[ὐ]τὸν τὴν τῶν ἐμοὶ γενη[μένων]
(Δ γεγενη[μένων]) ἀσφαλιῶν θέσιν, ““ ἃ memorandum wherein
he vainly relates that he was ignorant of the securities which
had been given to me” (Ed.): cf. the use of the compound
συνιστορέω in BGU IV. 1141 (B.c. 14), PSI I. 647
(i/B.c. ?) α΄ The subst. ἱστορία, which survives in MGr
308
= ‘‘narrative,” ‘‘ history,” may be illustrated from OGZS |
13! (c. B.C. 300-290), where the Prienians are represented
as establishing their possession of a certain district—ék τε
τῶν ἱστοριῶν κ[αὶ ἐκ τῶν ἄλλων μαρτυριῶν. For its use in
Byzantine literature = “ painting,” owing to the develop-
ment of picture histories, see Birt Buchrolle, p. 307 f.
πάλιν ἐπτοήθη, ὡς ἰσχυρότερον θεωρήσας (viz. ἔνοπλόν τινα,
who appears suddenly on his πόππυσμα) μήποτε ἡ γῆ ἐξέ-
”
lows
Bpace θεόν. In P Ryl II. 1€5!? (a.p. 266) we have a
reference to the /egio Tratana Fortis Germanica—deyrovos
Tpatavas ᾿Ισχυρᾶς Γερμ[ανικῆς. Sy// 226° (iii/B.c.)
σιτοδείας γενομένης ἰσχυρᾶς, is a good parallel to the usage
in Lk 1544. Cf. also 76. 9295: (ii/B.c.) τὸ δὲ πάντων
μέγιστον kal ἰσχυρότατον τεκμήριον, Chrest. I. 27° (ii/a.D.)
e[t γὰ]ρ ὑπεναντίον ἐστὶν To πα[ρά]δειγμα οὐκ ἰσχυρόν KTh.,
and Menandrea p. 141°° τοῦτο γὰρ | ἰσχυρὸν οἴεταί τι πρὸς
τὸ πρᾶγμ᾽ ἔχειν, “un argument décisif ” (Croiset).
ἰσχύς.
The only exx. of this subst. from our sources are late, e.g.
P Lond 13195 (A.D. 544 or 545) (=III. p. 272) τὴν ἰδίαν
ἰσχὺν καὶ δύναμιν, and BGU II. 371”? (Arab.) πράσεως τῆς
. ἐχόυσης τὴν ἰδίαν πίστειν (/.—1v) kal ἰσχὺν εἰς πλήρης
| καὶ εἰς ὁλόκληρον, with reference to the validity of a receipt.
ἰσχύω.
The special sense in Gal 55, Heb 91”, occurs in P Tebt II.
2867 (A.D, 121-138) νομὴ ἄδικος [οὐ]δὲν εἰσχύει, unjust
possession is invalid”: cf. the use of the verb with reference
to money like the Lat. va/eo, Cagnat IV. 915a'? ἡ ‘Podla
δραχμὴ τούτου τοῦ δηναρίου ἰσχύει ἐν Κιβύρᾳ ἀσσάρια
δέκα. For the meaning ‘‘ have power” cf. P Petr II. 18(1)}
(B.C. 246) διὰ τὸ μ[ὴ]} ἰσχύειν αὐτόν pe κωλύειν, ‘ because
I was not strong enough to hinder him,” and P Oxy I. 6γ}"
(A.D. 338) πάντα μέν, ws ἔπος ἐστὶν εἰπεῖν, ὅσα εἰσχύειν τι
δύν[α]τ[αι] παρὰ τὴν τῶν νόμων [io d]v πρὸς ὀλίγον εἰσχύει,
‘everything, it may be said, that is able to withstand the
power of the law withstands but for a short time”’ (Edd.).
The ordinary sense ‘‘ to be able,” without the connotation of
strength, may be seen early in P Eleph 1733 (B.C. 223) διὰ τὸ
μὴ εἰσχύειν αὐτοὺς καταβαλεῖν τὰς λοιπὰς avadopas, ““ be-
cause they were not able to pay the remaining imposts ” : cf.
P Oxy X. 1345 (ii/iii a.p.) οὐκ ἴσχυσα ἐλθεῖν σήμερον,
P Leid Wvii- *1 (ii/iii A.D.) βίβλον ἣν οὐδεὶς ἴσχυσε μεθερ-
μηνεῦσας (1.---σαι), P Ryl II. 237° (mid. iii/a.D.) ἵνα κἀγὼ
εἰς [. . - - ἐκεῖνον] εἰσχύσω συνπερινεχθῆναι (7. συμ-
περιενεχθῆναι) εὐχρόμως, ‘that 1 may be able to keep up
appearances in my relations with him’’ (Edd.). The ex-
pressive compd. ὑπερισχύω, which is fairly frequent in the
LXX, may be illustrated from P Ryl II. 119%° (a.D. 54-67)
ἐν οὐδενὶ ἡγήσατο καθὸ ὑπερισχύων ἡμᾶς ἐπὶ τῶν τόπων,
τ Ἢρ scorned (petitions and reports) in virtue of his superior
local power” (Edd.).
ἴσως.
P Magd 2058 (n.c. 218) ἴσως καὶ ὁμοίως, P Giss I. 76°
(ii/A.D.) ἀσπάζομαί σε πολλά, lows kal Χαιρᾶς καὶ Ἡρώδης.
With the usage in Lk 20% cf. P Amh II. 135} (early 11.4.0.)
τί δὲ ἡμεῖν συνέβη μετὰ τῶν ἀρχόντων ἴσως ἐγνώκατε ἢ
κνώσσεσθε (1. γνώσεσθε), ‘what befell us in connexion with
the magistrates you have probably heard or will hear”
(Edd.), P Tebt II. 4248 (late iii/a.D.) ἔπεμψά σοι ἐπιστολὴν
διὰ τοῦ ἀρτοκόπου καὶ εἴσως οἶδας τί σοι ἔγραψα, P Oxy IX.
120421 (A.D. 299) μὴ ἐπιγνοὺς ὡς ἀξιώματος μείζονος μετεί-
ληφεν, ὃ ἀπαλλάττει ἴσως αὐτὸν τῶν λειτουργιῶν τῶν
πολειτικῶν, ‘ignoring his acquisition of a superior rank,
which presumably releases him from municipal offices a
(Ed.), 7. XIV. 16814 (iii/a.p.) tows pe νομίζετε, ἀδελφ[ο]ί,
,
Ἶταλικὸος
βάρβαρόν τινα ἢ Αἰγύπτιον ἀνάνθρωπον εἶναι, “you are,
my brothers, perhaps thinking me a barbarian or an inhuman
Egyptian ’’ (Edd.). MGr ἴσως, ‘‘ perhaps.”
᾿Ιταλικός.
On the σπεῖρα Ἰταλική in Ac τοῦ see Ramsay Was Christ
born in Bethlehem? p. 260 ff. From Delos at the end of
ii/B.c. comes the inscr.—Tatov ᾿Οφέλλιον Madpkov υἱὸν
Pépov ᾿Ιταλικοὶ δικαιοσύνης ἕνεκα kal φιλαγαθίας τῆς εἰς
ἑαντούς (Michel 1163).
* [toveatos.
For Ituraeans in Mount Lebanon about A.D. 6 see
Ephemeris Epigraphica, 1881, p. 537 ff.
3 ,
ἰχθύδιον.
P Flor II. 1197 (A.D. 254) ἰχθύδια.
ἰχθύς.
P Petr III. 107(e)®9 (iii/B.c.) ἰχθύος, BGU IV. 1123°
(time of Augustus) ἢ ἰχθύας ἢ ἀγρίας, P Fay 113'% (a.b.
100) TH πόλι πέμσις εἰκθύας (1 ἰχθύας) (δραχμῶν) UB, P
Hamb I. 611 (Α.Ὁ. 128) μηδὲν ἀπὸ Ox[plas ἰχθύας περιγε-
γονέναι μέχρι νῦν, ΟΟ)5 484° (ii/a.D.) δι ὧν ἐπηρέαζον
μάλιστα τοὺς τὸν ἰχθὺν πιπράσκοντας. The noun is used
collectively in P Flor II. 201" (A.D. 259) τοὺς παρά σοι
ἁλιέας ἀποστεῖλαι ἔχοντας ἰχθὺν κάλλιστον, “‘spedire i
tuoi pescatori con assai quantita di pesce’’ (Ed.).
adj. ἰχθυϊκός (2 Chron 33! A) see Ostv 3314 (Ptol.) ἰχθυ-
ἱκῶν ἁλιέων, and for ἰχθυηρός (2 Esdr 13%) see P Par 63°
(B.C. 165) τοὺς ὑποτελεῖς TH τε ἰχθυηρᾷ Kal ζυτηρᾷ, ‘‘ those
subject to the fish tax and the beer tax.’’ The Christian
epigram Kazbel 725 (iii-v/A.D.) is partly acrostic, the initial
letters of the first five lines making up the word ἰχθύς.
ἴχνος.
Syil 3255 (i/B.c ) has a good parallel for Rom 415 and
I Pet 251: the excellent young man who is the hero of the
laudation comes of a patriotic and pious stock, kal αὐτὸς
στοιχεῖν βουλόμενος kal τοῖς ἐκείνων ἴχνεσιν ἐπιβαίνειν.
The literal use of ἴχνος is seen in P Giss I. 919 (Rom.) ὡς
309
iora
δὲ οὐτὲ ἴχνος ἐθεώρουν KTA., P Oxy XII. 144954 (A.D. 213-7)
μηδὲ ἴχνη, and in the tax ἴχνους ἐρημοφυλακία, for the
desert police who protected the caravan ‘‘ route,’ e.g. P Fay
197. For the metaph. use of ἰχνεύω = “search out,” as in
Sir 5115, cf. Kazbel 2271 ἰχνεύεις, ὦ ξεῖνε, τίς εἴμ᾽ ἐγώ.
᾿Τωάννης, ᾿Ιωάνης.
On the uncertainty in the spelling of this Semitic proper
name, see Moulton G7. ii. p. 102, Winer-Schmiedel Gr.
Pp: 57, Blass Phzlology, pp. 75f., 81.
᾿Τωνάθας.
This name, found in the exceedingly plausible reading of
D at Ac 45 (cf. Blass, pp. 35f., 72f.), occurs in P Petr III.
715 (B.c. 236) with reference to the will of a Jewish παρεπί-
Sypos in the Faytim—AodAX(dviov) παρεπίδημον, ὃς καὶ
Συριστὶ ᾿Ιωνάθας καλεῖται. Cf. Predsigke 21374 (ostracon
—vi/vii A.D.) ᾿Ιωνάθαν ᾿Ιωά(ννον).
᾿Ιωσῆς.
In Pretsigke 1742, a Cyrenaic inscr., ’Iwoqs Κρίσπου is
mentioned along with Λύκα Γαίου and Σάρρα προσήλυτος.
BGU III. 715% 4 (a.p. 101-2) Ιωσῆς ὁ καὶ Τεύφιλο( 9) : cf.
Ac 13°.
> ,
For the | @919-
For the form Ἰώσηπος see BGU IV. 1068 (A.D. 1Ο1),
where a certain Σωτέλης Ιωσήπου makes official notification
of the death of his son, who bore his grandfather's name—
5 ὁ vids pov Ἰ[ὠσήηπος μητρὸς Σάρρας ἀφῆλιξ μήπω κατα-
λήξας εἰς λαογραφίαν ἐτελεύτησε τῷ Τῦβι μηνὶ τοῦ ἐνεστῶτος
τετάρτου ἔτους Τραιανοῦ Καίσαρος τ[ο]ῦ κυρίου.
ἰῶτα.
This word, borrowed from the Phoenician, is written in
full in Prezsigke 358" (iii/B.c.). See also the horological
inscr. of iii/B.c. quoted by Herwerden Lex. sv. ywdpov—
ἐπὶ τῶν lata (sc. γραμμῶν) φερόμενον σημαίνει ζεφύρου
πνοήν. Cf. Moulton G7. ii. § 70.
K
> , /
kayo—kabarrep
κἀγώ.
For this common crasis in the NT (cf. WH Wotes* p. 152)
we may cite PSI V. 54017 (iii/B.c.) καλῶς ποιήσεις ἢ] γρά-
ψασά μοι [περὶ τούτων Ὁ} να καἰγὼ εἰδῶ, The editor compares
P Tebt II. 4124 (late ii/A.D.) καλῶς ποιήσις ἄνελθε εἰς τὴν
μητρόπολιν. . ἐπὶ καἰγὼ ἀνέρχομε (1. -μαι) εἰς τὴν πόλιν,
“please come up to the metropolis, since I also am coming
up to the city” (Edd.), and the amended reading (Archiv
vi. p. 204) of P Par 5115 (B.c. 160) (= Selections, p. 20)
ὁρῶ σοι αὐτὸν καθιστῶντα αὐτὰς κἀαγὼ ἔμπροσθεν αὐτῶν
ἐπορευόμην. See also Meisterhans Gy. p. 72, Moulton G7,
li. p. 63, and for the LXX usage Thackeray Gr. i. p. 137 f.
καθά.
This late form for καθάπερ is first used in literature by
Polybius, and is frequently found in the papyri, e.g. P Petr
II. 13(1)5 (B.c. 258-3) καθὰ ἐξειλήφαμεν, “according as we
have received,’’ P ΒΥ] II. 160(@)#38 (a.p. 42) καθὰ Kal-
γραπται (1. γέγραπται), ‘Sas aforesaid,” P Oxy XII. 1473}
(A.D. 201) συμβιούτωσαν οὖν ἀλλήλοις οἱ γαμοῦντες
ἀμέμπτως καθὰ καὶ πρότερον συνεβίουν. Cf. from the
inscrr. AZichel 1009 B® (c. B.C. 129) els] τὸν ἀεὶ χρόνον
καθὰ ἐξ ἀρχῆς ὑπῆρχεν, and the reff. in Kalker Quaest.
p- 300. See also Meisterhans Gy. p. 257.
καθαίρεσις.
P Magd 9 (iii/B.c.), containing a request by a certain
ἰσιονόμος or possessor of a shrine of Isis, that the sanctuary
should be repaired, is entitled on the zwerso—’Erofpis
Tlavijros περὶ καθαιρέσεως ᾿Ισιείου, ‘‘ Bpoeris, femme de
Panés, au sujet d’un sanctuaire d’Isis qui menace ruine.”
See also Sy// 58778 (B.c. 329-8) picOwre[t] . . . οἰκοῦ(ν)τι
τῆς καθαιρέσεως τῶν οἰκοπέδων τῆς ἱερᾶς οἰκίας, AZiche/
8232 (B.C. 220) λόγος τῶν αἱρεθέντων ὑπὸ τοῦ δήμου ἐπὶ τὴν
καθαίρεσιν καὶ τὴν ἐπισκευὴν τῶν ἐν τῶι ᾿Ασκληπιείωι.
καθαιρέω
is used apparently in the full sense of “ pull down,” ‘‘de-
molish,”’ in P Petr I. 26° (B.c. 241) καθειρηκότος τὰς στέγας,
and 7d. III. 46(1)15 χρεμάτισον Διονυσίωι ᾿Απολλωνίου τ[ῶ]ι
ἐξειληφότει (corr. --ότι) τὴν βασιλεικὴν (corr. -τἰκὴν) κατ-
άλυσιν προυπαρχοῦσαν ἐν ΤΠτολεμαίδει (corr. --ἰδι) καθελεῖν
διὰ τὸ πεπονηκέναι, “pay Dionysios, son of Apollonios,
who has contracted to take down the Royal quarters pre-
viously existing at Ptolemais, owing to their dilapidation”’
(Edd.). A somewhat weaker meaning is found in P Amh
II. 54° (B.c. 112) οἶκος καθειρημένος ἧς of τῦχοι (1. οἴκου
καθῃρημένου οὗ οἱ τοῖχοι) περίεισιν καὶ εἴσοδος καὶ ἔξοδος,
“ἐᾷ dismantled house of which the walls are standing and
the entrance and the exit’: cf. P Tor I. 1-1 (B.c. 117), P
Leid ΜῈ (ii/B.c.). See Field Votes, p. 129, on the transla-
tion of Ac 1927, and cf. further Aristeas 263 © θεὸς τοὺς
ὑπερηφάνους καθαιρεῖ, τοὺς δὲ ἐπιεικεῖς Kal ταπεινοὺς ὑψοῖ.
In P Oxy XII. 140878 (c. A.D. 210-4) [τὸ τοὺς λῃστὰς
κα]θαι[ρ]εῖν χωρὶς τῶν ὑποδεχομένων μὴ δύνασθαι πᾶ[σι
φανερόν, the editors render ‘‘that it is impossible to exter-
minate robbers apart from those who shelter them is evident
to all.”
καθαίρω.
With the use of this verb in Jn 155 we may compare P
Lille I. 524 (B.c. 260-59) ἐκ τοῦ ἰδίου ξυλοκοπήσει Kal τὴγ
γῆν καθαρεῖ. Cf. P Tebt II. 373!° (A.p. 110-1) ἐφ᾽ ᾧ ὃ
“Ἥρων μετρήσι kal καθαρεῖ καθ᾽ ἔτος εἰς τὸ δημόσιον .. .
[τ]ὰ . . . ἐκφόρια, “fon condition that Heron shall measure
out and winnow the produee (cf. 2 Kings 45) annually for
the State.” The verb is common in the inscrr. of ceremo-
nial cleansing, e.g. Jichel 694°% (B.C. 91) ἔστι δὲ ἃ δεῖ
παρέχειν πρὸ τοῦ ἄρχεσθαι τῶν μυστηρίων: ἄρνας δύο
λευκούς, . . . καὶ ὅταν ἐν τῶι θεάτρωι καθαίρει, χοιρίσκους
τρεῖς : οἵ. Kazbel το 4} ἴ----
*Hv0aSe Διάλογος καθαρῶι πυρὶ γυῖα καθήρας
ἀσκητὴς σοφίης dyer’ ἐς ἀθανάτους.
The compound ἀνακαθαίρω is found in P Lond 1177 (a.D,
113) (=III. p. 190).
καθάπερ
is very common in the legal phrase καθάπερ ἐκ δίκης.
Thus our earliest Greek marriage contract, P Eleph 113 (B.c.
311-0) (= Sélections, p. 3), concludes—m δὲ πρᾶξις ἔστω
καθάπερ ἐγ δίκης, “and let the right of execution be as if a
formal decree of the Court had been obtained”: cf. P Amh
II. 4613 (ii/B.c.), P Fay 2214 (i/a.p.), 2. 9193 (A.D. 99), etc.
Other exx. of the word are P Hib I. 498 (c. B.c. 257) e[trJov
δὲ αὐτῶι καθάπερ ἔγραψα [αἸὐτῶι ὅπως ἂν ἐμβάληται τὰς
ἐλαίας εἰς βίκους, ‘‘tell him that, as I wrote to him, he is to
put the olives into jars’’ (Edd.), P Eleph 121 (B.c, 223-2)
καθάπερ ὥιου δεῖν, ‘nach deinem Antrag,’”” P Vat Α1Ὁ
(B.c. 168) (= Witkowski 2//.2, p. 65) ἠβουλόμην δὲ Kal σὲ
παραγεγονέναι εἰς τὴν πόλ[ι]ν, καθάπερ Kal Κόνων καὶ οἱ
ἄλλοι οἱ ἀπειλη[μμένοι] πάντες, ὅπως] καὶ κτλ. In the
decrees τὰ μὲν ἄλλα καθάπερ ὁ δεῖνα ‘‘ was the usual intro-
duction to an amendment proposed in the Ecclesia to a
probouleuma,” e.g. C/G 848! Κέφαλος εἶπε: τὰ μὲν ἄλλα
καθάπερ τῇ βουλεῖ: ἀναγράψαι δὲ. .. : see Roberts-
Gardner, p. 18, and cf. Milligan Zhess. p. 25.
310
’
καθάαπτω
καθάπτω.
See s.v. ἔχιδνα and add Epict. iii, 20. 10 ὁ μὲν τοῦ τραχ- |
ἤλου καθάπτων.
καθαρίζω.
The ceremonial usage of this Hellenistic verb is illustrated
by Deissmann BS p. 216 f., where reference is made to the
Mystery inscription of Andania, Sy?/ 653°? (B.C. 93 or 91)
ἀναγραψάντω δὲ καὶ ἀφ᾽ ὧν Set καθαρίζειν καὶ ἃ μὴ δεῖ ἔχον-
τας εἰσπορεύεσθαι, and to 26. 633% (ii/A.D.) already cited s.v.
ἀκάθαρτος sb /iz., both of which show the construction with
ἀπό ase.g. in 2Cor 71, Heb 914. The word is used in con-
nexion with plants in P Lond 131 γερο (accounts—A.D.
78-9) (=I. p. 175) καθαρίζ(ων) [τῶν] νεοφύτ(ων) τοῦ
χωί(ρίου) τὰ περισσ(ὰ) βλαστήματα, and 76. 131 +83 (A.D.
78) (=I. p. 191): see also P Strass I. 2! (A.D. 217) τοῦ
σοῦ καθαρίζοντος καὶ μετροῦντος with reference to the
“cleansing” of wheat, and P Lips I. 1117? (iv/a.D.) καθαρί-
copev Td γεώργι[ο]ν. In the iv/v Α.Ὁ. BGU IV. 10243": 16
we have νὴ yap Ala, ἣν τὰ κοσμήματα τὰ τῶν νόμων, ἣν
ὑπὸ τῆς πόλ[ε]ως ἣν δεδομένα τῶι νεκρῷ, ἣν κεκ[αθα]ρισμένα. —
On the forms of the verb see Reinhold, p. 38 f., Moulton
Gr. ii. δὲ 33, 95-
καθαρισμός e
occurs in the lease of an oliveyard, P Lond 168! (a.D.
162) (=II. p. 190) ἡμῶν] ποιο[ύν]των τὰ καθήκον[τ]α ἔργα
πίερὶ] τοὺς καθαρισμούς.
καθαρός.
The word and its derivatives have a wide range of use,
being applied physically to animals, land, grain, bread, milk,
etc., e.g. Chrest. I. 89° (A.D. 149) κ]αὶ δοκιμάσας (μόσχον)
ἐσφράγισα ὡς ἔστιν καθαρός, BGU IV. 1018° (iii/A.D.)
παραδώσο (/.dow) τὰς ἀρούρας καθαρὰς ὡς παρέλαβον, P |
Oxy VIII. 1124! (A.D. 26) πυρὸν νέο[ν] καθαρὸν ἄδολον, 0.
IV. 736% (c. A.D. 1) ἄρτου καθαροῦ παιδ(ῶν), BGU IV.
11098 (B.C. 5) θηλάζουσαν τῶι ἰδίῳ αὐτῆς γάλακτι καθαρῷ,
and metaphorically to ‘‘freedom” from disadvantages of
various kinds, as in 74. 10407! (ii/A.D.) καθαρ[ὰ]ν yap ἔχων
τὴν ψυχὴν οὐδενὸς ἐπιστί. . . .]y τῶν διαβαλόντων, or in
the epitaphs Aazbe/ 516! (c. A.D. 1) καθα[ρ]ὰν δὲ φυλάξας
[σωφροσύνης ἀρετὴν τόν]δε λέλονχε τάφον, 653. (iii/A.D.)
ὡς ἀνίῃ καθαρή, of a mind freed from care: cf. also P Lond
178'3 (A.D. 145) (= II. p. 207) τὸ δὲ χειρόγραφον τοῦτο δισσὸν
γραφὲν καθαρὸν ἀπὸ ἐπιγραφῆς καὶ ἀλίφαδος, P Oxy X.
1277}3 (A.D. 255) κυρία ἡ πρᾶσις ἁπλῆ γραφεῖσα καθαρά
(‘free from mistake”). The old idea that καθαρὸς ἀπό is
‘* Hebraistic ’ has been completely exploded by Deissmann
BS p. 196, where the formula free of a money-debt is illus-
trated by passages scattered over a period of nearly three
hundred years, e.g. BGU I. 197*4 (A.D. 17) καθαρῷ ἀπὸ
δημοσίων Kal παντὸς εἴδους, 2). 9419 (A.D. 289) καθαρὰς ἀπὸ
οὖς δημοσίων τελεσμάτων : cf. also BS p. 221 s.v. ὀφειλή.
P Hib I. 84(α)5 σῖτον καθαρὸν ἀπὸ πάντων is an interesting
new ex. coming as it does from B.C. 285-4 (not B.C. 301 as
formerly believed: see Egypt Exploration Fund—drchaco-
logical Report, 1907-8, p. 50). In P Lond 1157 verso}.
(a.p. 246) (= III. p. 110) ψιλὴ γῆ ἀπὸ [ἀ]μπέλου there
seems to bea similar use with ψιλός.
For καθαρὰ ποιήσῃ = |
911
| 545}5 (ii/B.C.) THY. -
καθέδρα
“acquit ” see JAS xxxv. p. 54, and for (τὰ) καθαρά used as
a subst. see P Lond 4298 12, αἱ (ς. a.p. 350) (=II. p. 314 f.).
In P Par 5178 (B.c. 160) (= Se/ections, p. 21), a dream from
the Serapeum, we find the words—atrar δὲ γυναῖκές εἰσιν.
ἐὰν μιανθῶσιν, [οὐ μ]ὴ γένονται καθαραὶ πώποτε. For the
higher pagan developments see what is said s.v. ἁγνός, and
add the interesting Sy// 567°™: (ii/A.D.) prescribing the con-
ditions of entrance to a temple—tp@rov μὲν kal τὸ pé[y]io-
τον, χεῖρας kal (γγνώμην καθαροὺς kal ὑγιε[ἴ5] ὑπάρχοντας
καὶ μηδὲν αὑτοῖς δεινὸν συνειδότας. Then follow τὰ ἐκτός
—one thinks of Mt 233: after eating pease-pudding (ἀπὸ
φακῆς) an interval of three days is prescribed, after goat’s
flesh three, after cheese one, after practising abortion (ἀπὸ
φθορείων) forty, after the death of a relative forty, after
lawful sexual intercourse they may come the same day when
sprinkled and anointed with oil. For the beginnings of the
same distinction between lawful and illicit intercourse we
may compare Sy// 566, a Pergamene inscr. of ii/B.c.—’
ἁγνευέτωσαν δὲ κ[α]ὶ εἰσίτωσαν εἰς τὸν τῆς θεο[ῦ ναὸν] οἵ
τε πολῖται καὶ οἱ ἄλλοι πάντες ἀπὸ μὲν τῆς ἰδίας [γυναι]κὸς
| καὶ τοῦ ἰδίου ἀνδρὸς αὐθημερόν, ἀπὸ τὲ ἀλλοτρίας “κ[αὶ]
ἀλλοτρίου δευτεραῖοι λουσάμενοι: ὡσαύτως δὲ καὶ ἀπὸ
κήδους καὶ τεκούσης γυναικὸς δευτεραῖος" ἀπὸ δὲ τάφου καὶ
ἐκφορ[ἂς] περιρασάμενοι (7.c.-pav—) καὶ διελθόντες τὴν πύλην,
καθ᾽ ἣν τὰ ἁγιστήρια τίθεται, καθαροὶ αὐθημερόν. The
| whole is an illustration of the four prohibitions in the
Apostolic decree. As showing the Christian use of the adj.
we may also cite the new fragment of an uncanonical gospel
where the Saviour, who has taken His disciples with Him
inside the Temple to the ἁγνευτήριον, is reproached by the
chief priest for having failed to perform the necessary cere-
monies before entering the holy place—aAAG μεμολυ[μμένος]
ἐπάτησας τοῦτο τὸ ἱερὸν T[droy ὄν]τα καθαρόν, ὃν οὐδεὶς
ἄϊλλος εἰ μὴ] λουσάμενος καὶ ἀλλάξας τὰ ἐνδύ]ματα πατεῖ
(P Oxy V. 840158.). For the subst. cf. P Lond 6041
(c. A.D. 47) (=TIII. p. 81) εἰς κάθαρσιν. KaSdporos =
“purging draught” is found in the medical recipe P Oxy
XI. 1384! (v/a.p.), and in the same document (?7) the
compd. adj. πανκάθαρος is applied to angels.
καθαρότης.
A y/A.b. petition, addressed to an unknown preses, P
Oxy VI. 904°, begins—h τῆς ὑμετέρας δικαιοκρισίί]ας
καθαρότης κἀμὲ ἐλεήσει τὸν γεγηρακότα, ‘‘the purity of
your righteous judgement will surely pity me, an old man”
(Edd.). In 7. I. 678 (A.D. 338) the word is used in a
complimentary periphrasis—&mep ἀντέγραψεν πρὸς τὴν σὴν
ἐπιείκιάν τε καὶ καθαρότητα, “‘ which in reply he wrote to
your clemency and impartiality”’ (Edd.). See also A/ichel
πίστιν τε kal καθα[ρότητα, and cf.
Aristeas 234 where it is shown that God is truly honoured
οὐ ϑώροις οὐδὲ θυσίαις, ἀλλὰ ψυχῆς καθαρότητι kal δια-
λήψεως ὁσίας. For the form καθαρειότης cf. OG/S 339
(c. B.C. 120) διὰ τὴν ἐν τοῖς πιστευνομένοις καθαρειότητα.
καθέδρα
is used instead of βῆμα in Ev. Petr. 3, perhaps, as Swete
(ad 1.) suggests, because of its Jewish associations (Ps 106
(107)*2, Mt 232). From the Κοινή we may cite BGU III.
71724 (A.D. 149) Kédi [os], καθέδρα, μυροθήκη, πάντα ξύλινα,
καθέζομαι
and the astrological P Ryl II. 6319 (iii/A.D.) Σκορπείου
καθέδρα, where the word is used = ‘‘the posterior.” For
the diminutive καθεδράριον, ““ stool,” cf. P Oxy VI. 963
(ii/iii A.D.) χάριν δέ σοι οἶδα, μῆτερ, ἐπὶ τῇ σπουδῇ τοῦ
καθεδραρίου, ἐκομισάμην γὰρ αὐτό. ἸΚαθέδρα occurs with
reference to the sophistical chair occupied by Nicagoras in
mid. iii/A.D. in Sy/7 3822 instead of the usual θρόνος (cf.
Philostratus Vit, Soph. 618 τὸν ᾿Αθήνησι τῶν σοφιστῶν
θρόνον κατασχών, of Nicagoras). The holder of this chair
seems to have ranked above the other professors, cf. Walden
Universities of Anctent Greece, p. 94.
καθέζομαι.
For this verb, which is always purely durative in the NT
“sit,” not ‘sit down” (Pro/eg. p. 118), we may cite Sy//
7375 (c. A.D. 175) ἐὰν δὲ ἱερὸς παῖς ἐξωτικὸς καθεσθεὶς
ἀναλώσῃ τὰ πρὸς τοὺς θεοὺς καὶ τὸ Βακχεῖον, ἔστω μετὰ
τοῦ πατρὸς ἰόβακχος ἐπὶ μιᾷ σπονδῇ τοῦ πατρός. In the
v/a.pD. Acts of the martyr Paphnutius we read—’Atra 11απ-
νούτιος δὲ ἐκαθέσθη ἐπὶ τὴν γῆν, ἐκ[αθέσθησαν δὲ adjral
παρὰ τοὺς πόδας αὐτοῦ (PSI I. 2651): cf. the Silco rescript
OGTS 20138 (vi/A.D.) οὐκ ἀφῶ αὐτοὺς καθεζόμενοι (for καθε-
ἵομένους) εἰς χώραν αὐτῶν, 29 οὐκ ἀφῶ αὐτοὺς καθεσθῆναι
εἰς τὴν σκιάν. Vett. Val. p. 7823 ποιοῦσι γὰρ ἄρχοντας
πόλεων καὶ ἐπὶ δικαστηρίου καθεζομένους.
καθεξῆς
is confined in the NT to Lk 1°, where Blass (PAz/o/ogy of
the Gospels, p. 18f.) understands it as ‘‘referring to the
uninterrupted series of a complex narrative.”
καθεύδω.
BGU IV. 114157 (B.c. 14) οὐδὲ γὰρ καθεύδωι ἔσωι ἵνα
εἰδῶι, PSI 1. 9417 (ii/A.p.) καθεύδει τῇ νυκτί. In the rules
regulating visitors to a sacred shrine, Sy// 589** (iv/B.C.), it
is provided—ey δὲ tot κοιμητηρίοι καθεύδειν χωρὶς μὲν Tos
ἄνδρας, χωρὶς δὲ τὰς γυναῖκας, The compound ἐγκαθεύδω
occurs several times in the same document.
Epict. ii. 20. 10 βαλὼν κάθευδε καὶ τὰ τοῦ σκώληκος ποίει,
‘lie down and sleep and play the part of the worm.” On
the irregular construction in Mk 4?’ see Pro/eg. p. 185 f.
καθηγητής.
For this word, which in the NT is confined to ΜῈ 23?°, cf.
P Giss I. 80" (ii/A.D.) πέμψον τῷ καθηγητῇ τῆς θυγ[ατρό]ς
pov, ἵνα φιλοπονήσῃ εἰς αὐτήν, ‘send to my daughter's
teacher that he may bestir himself about her,” P Oxy VI.
τοῦ καθηγητοῦ ἡμῶν, “1 was grieved to learn from our
teacher’s daughter.” In the fragmentary P Tebt II. 591
(ii/iii A.D.) the editors suggest that καθηγητής may denote a
priestly office. MGr καθηγητής = ““ professor.”
παθήκω.
There is no need to look to the influence of Stoic philo-
sophy, in which τὰ καθήκοντα was a erm. tech. (cf. Cic. de
Off. i. 3), to explain the use of this word in Rom 148 (cf,
Ac 22”3, 2 Macc 64): the verb in the sense of ‘‘is becoming,”
“is fit,” is abundantly attested from the Kowy in both
papyr and inscrr. See, e.g., P Lille I. 35 (after B.c. 241)
312
We may add |
καθίζω.
τὸ καθῆκον ἡμῖν ὀψώνιον, P Fay 9139 (A.D. 99) where a
woman named Thenetkoueis is engaged to serve for the
season in an oil-press—trovotcay πάντα ὅσα καθήκει, 10.
10,* (A.D. 133) ποήσασθαι τὴν καθήκουσαν ἀναζήτησιν, “to
hold the due inquiry,” P Oxy I. 115° (ii/a.D.) (= Se/ections,
p- 96) πάντα ὅσα ἣν καθήκοντα ἐποίησα, and from the
| inscrr. the honorific decree Priene 114°” (after B.c. 84)
καθῆκον δ᾽ ἐστὶν αὐτὸν... ἐπαινεῖσθαί τε kal τῆς καθη-
[κ]ούσης ἀξιῶσαι τιμῆς (see Κοιϊῆας Recherches, p. 40f.).
With Rom 128 we may also compare Menander Fragm.
Pp: 175 ἐμὲ δὲ ποιεῖν TO καθῆκον οὐχ ὁ σὸς λόγος, | εὖ ἔσθ᾽
ἀκριβῶς, ὁ δ᾽ ἴδιος πείθει τρόπος.
κάθημαι.
P Petr III. 42 H (8){31 (mid. iii/B.c.) ἡμέρας k ἐκάθητο,
P Par 1811} κάτισον és (1. κάθησον ἕως) ἴδωμεν τί μέλλομεν
ποιεῖν, BGU LV. 1141°3(B.c. 14) εὑρίσκῳωι αὐτὸν καθήμενοί(ν),
7b. 10788 (A.D. 39) οὐ γὰρ ἀργὸν δεῖ με καθῆσθαι. With the
use of κάθημαι in Ac 23, cf. the curious interview between
an Emperor (ἢ Commodus) and a certain Appianus, who has
been condemned to death, where, in view of an impending
riot, a soldier is represented as saying to the Emperor—
κύριε, κάθῃ, “Pwpator γονγύζο[υσ]ι, ‘Lord, while you are
sitting in judgement, the Romans are murmuring” (Edd.)
(P Oxy I. 33 verso 41-18, late ii/A.D.). For the form κάθου (Mk
1258, Ac 234, from Ps 1104), see Maidhof, p. 300: cf. Menan-
der 7yagm. p. 254, where Kock quotes other three passages
from comic poets. With Pe/agia-Legenden, p. 44 καθημένη
εἰς βαδιστήν, ‘‘seated on an ass,” Musonius p. 435 καθῆσ-
θαι cis Σινώπην, ‘to settle in S.,” cf. Mk 13%, Ac 84
Musonius p. 597, uses the word of an idle, sedentary life.
For the Aramaism in Mk 4! see s.v. ἐμβαίνω. MGr
κάθομαι.
καθημεοινός
is found in various iii/A.D. magical texts, e.g. P Lond
121218 (= I. p. 91) φυλακτήριον πρὸς ῥιγοπυρέτιον καθημε-
ρινόν, P Tebt 11. 275} ἀπὸ παντὸς ῥίγους. . τριταίου ἢ
τεταρταίου ἢ καθημερινοῦ ἢ παρημερινοῦς (ἐ---οὔ) ἢ νυκτο-
πυρετ[ο]ῦ, ‘* from every fever, whether it be tertian or
quartan or daily or on alternate days, or by night” (Edd.) :
cf. Hobart, p. 134 f. The phrase καθημερινῆς προαιρέσεως
is found in a London papyrus, Inv. 1885": of a.D. 124: see
Archiv vi. p. 101. In Sy 6128 (Olympia—s.c. 24) the
title καθημεροθύτης is given to the priest who sacrifices
daily: see the editor’s note. MGr καθημερνός.
καθίζω.
A good ex. of the trans. use of this verb, as in 1 Cor 64,
Eph 1°, Ey. Petr. 3, is afforded by P Oxy XII. 1469’
(A.D. 298) ὃ τῇ ἐπίξει (/. ἐπείξει) τῶν χωμάτων ἐπικείμενος
καθείζων ἡμᾶς τοὺ[ς οἸϊκίζοντας τοῖς τόπο[ι]ς ἠνάγκασεν
ἀ[ν]αβαλεῖν ναύβια σν, ,‘‘the overseer of labour on dykes
set us, the local inhabitants, to work, and made us bank up
250 naubia’’ (Edd.). For the intrans. usage, as probably
in Jn 1918 (see P. Corssen ZV7W, 1914, p. 338ff-), with
reference to ‘‘judicial”’ sitting, see Sy// 929%8 (ii/B.c.) cited
s.v. διακούω, and cf. PSI V. 502%! (B.c. 257-6) καθίσαντες
εἰς Td ἱερόν, P Meyer 198 (ii/A.D.) TH ta ἐκάθισα eis πλ[ο]ῖόν
[pov, Preisigke 4117° (A.D. 117) τὸ προσκύνημα ἀνδρὸς
καθίημι
ἀγαθοῦ καὶ ἁγνοτάτου ὧδε καθίσαντος τρίς, also Aristeas 94.
The verb survives in MGr. For καθιζάνω used intransitively
as in early poetry, cf. P Par 512° (B.c. 160) (= Selections,
Ῥ. 20).
καθίημι.
P Petr IIT. 42 C (14)5 (B.c. 255) καθεῖκα. For the post-
classical use of the verb, which in the NT is confined to the
Lukan writings, see the exx. in Schmid 4éficismus iv. p. 360.
καθίστη μι
in the sense of ‘‘appoint’’ may be illustrated from P Hib
I. 821. 14 (B.c. 239-8) καθεστήκαμεν γραμματέα ᾿Ισοκράτην
τῶν ἀπεσταλμέν[ω]ν εἰς τὸν [᾿Αρσι]νοίτην κληρούχων, “1
have appointed Isocrates as scribe of the cleruchs sent to
the Arsinoite nome ᾿᾿ (Edd.), P Ryl II. 15318 (a.p. 138-161)
οὗ καὶ καθίστημι ἐπιτρόπους [ἄχ]ρε οὗ yévn[rar τῆ]ς ἐννό-
[μοὴ]ν [ἡ]λικίας. .. οὖς [οἷδα ἐπιτηδείου]ς, “1 appoint as
his guardians until he attains the legal age, . . . (the afore-
said persons) whom I know to be suitable” (Edd.), and P
Amh II. 658 (early ii/A.D.) where, in answer to a petition
that one of two brothers should be released from public
service to attend to the cultivation of their own land, the
Prefect decides—8ixatov τὸν ἕτερον ἀπολυθῆναι ἐὰν ἄλλος
ἀντ᾽ αὐτοῦ κατασταθῃ, ‘it is just that one of them should
be released, if some one else is appointed in his stead”
(Edd.). The verb is also used technically of presenting
oneself before judges, e.g. P Petr III. 30%? (Ptol.) κατα-
στάντος μου ἐπὶ [σοῦ πρὸς] Εἰρήνην, “when I appeared in
your court in my suit against Eirene” (Edd.), P Oxy II.
28174 (A.D. 20-50) διὸ ἀξιῶ συντάξαι καταστῆσαι αὐτὸν ἐπὶ
σέ, “1 therefore beg you to order him to be brought before
you,”’ P Ryl II. 652° (B.c. 65?) ἠξίουν συντάξαι καταστῆσαι
τοὺς éykadoupévous, ‘they asked that the accused should be |
ordered to be brought forward ”’ (Edd.), 74. 13614 (A.D. 34)
καταστῆσαι ἐπὶ σὲ πρὸς τὴν ἐσομένην ἐπέξοδ(ον), “to bring
them before you for the ensuing punishment” (Edd.). The
simpler meaning of ‘‘conduct” or ‘“‘bring,’’ as in Ac 17},
occurs in P Par 51137. (B.c. 160) (= Selections, p. 20) ἐγὼ |
Katacryo[as] Διδύμας ἐπὶ σέ, ὁρῶ σοι αὐτὸν καθιστῶντα
αὐτάς, “1 have conducted the Twins to you: I see him con-
ducting them to you,” BGU I. 93? (ii/iii A.D.) κατάστησον
αὐτοὺς εἰς Μέμφιν. For the verb = ‘‘come into a certain
state,” as in Jas 3°, 44, we may compare P Ryl II. 2817
(A.D. 54-67) οὐκ ἔπένευσεν ἐξόφθαλμος αὐτῆς καθεστὼς διὰ
τὸ πλῆθος τῶν κατ᾽ ἔτος γενημάτων, ‘he refused, having
grown covetous of it owing to its great yearly productivity ”
(Edd.) ; see also Aristeas 289 καὶ yap ἐκ βασιλέων βασιλεῖς
γινόμενοι πρὸς τοὺς ὑποτεταγμένους ἀνήμεροί Te καὶ σκληροὶ
καθίστανται, “ for some kings of royal lineage are inhuman
and harsh towards their subjects”’ (Thackeray), and Menander
Fragm. p. 215 ἅπαντα δοῦλα τοῦ φρονεῖν καθίσταται,
““everything is found to be the servant of good ξεῆβε." For
the pass., as in Rom 57%, cf. P Rein 18° (B.c. 108) πρ]ονο-
ηθῆναι ὡς ἀπερίσπίαστο!ς κατασταθήσεται, ‘‘veiller a ce
qwil soit laissé en repos” (Ed.). In P Revill Mél 295%¢
(B.c. 131-0) (= Witkowski Z//.2 p. 26) προσπέπτωκεν
<ydap> ΠΠαῶν ἀναπλεῖν ἐν τῶι ΤΌβι -- μ(ηνὶ) > μετὰ δυνα-
τῶν ἱκανῶν πρὸς τὸ καταστεῖσαι τοὺς ἐν ᾿Εἱρμώνθει ὄχλους,
» «
Witkowski understands the verb as = ‘“‘reprimere,” ‘‘com-
primere.”” For the subst. κατάστασις used legally (see
Part IV.
318
καθόλου
supra) cf, P Fay 1157 (c. B.C. 115) διαλέξαντες αὐτὴν εἰς
κα[τά]στασιν, ‘‘having selected it (a petition) for trial”:
see also Archiv ii. p. 576.
καθό.
P Ryl IL. 1198° (A.D. 54-67) ἐν οὐδενὶ ἡγήσατο καθὸ
ὑπερισχύων ἡμᾶς ἐπὶ τῶν τόπων, “he scorned (petitions and
reports) in virtue of his superior local power” (Edd.).
Michel 731™* (ii/B.c.) τὰ δὲ] περὶ τὴν πομπὴν ἐπιτελέσαι
καθὸ πάτριόν ἐστιν, ‘according to traditional custom.’’
With the use in 2 Cor 813 cf. Aristeas 11 χαρακτῆρσι yap
ἰδίοις κατὰ τὴν ᾿Ιουδαίων χρῶνται, καθάπερ Αἰγύπτιοι τῇ
τῶν γραμμάτων θέσει, καθὸ καὶ φωνὴν ἰδίαν ἔχουσιν.
καθολικός.
For this adj. = “‘ general,” ‘‘ universal,’’ as in the titles of
the ‘‘Catholic” Epistles, see Sy// 355% (B.c. 6) κατακο-
λουθῶν τῇ καθολικῇ μου [προθέσει τοῦ [τ](η) [ρ]εῖν τὰ
ὑπὸ τῶν πρὸ ἐμοῦ ἀνθυπάτων γραφέντ[α. Cf. also OG/S
6695" (i/A.D.) οὐκ ἐξὸν τοῖς βουλομένοις εὐχερῶς καθολικόν
τι καινίζειν, and the decision of a judge in a case of inherit-
| ance, BGU I. 19% (a.D. 135) which begins—trepeBéuny τὸ
viv πίρᾶγ]μα, ἐπὶ καθολικὸν ἣν, “1 have delayed the present
matter, since it was of general interest.” In late Roman
and Byzantine times the title καθολικός was given to the
chief of the general department of finance, e.g. P Oxy IX.
1204° (A.D. 299) ποιήσας τὰ ἐπὶ τῇ ἐκκλήτῳ δέοντα κατέ-
φυγον πρὸς τὸν κύριόν μου τὸν διασημότατον καθολικὸν
ΠΠομπώνιον Δόμνον, ‘‘ having taken the proper steps for the
appeal I had recourse to my lord the most honourable
catholicus Pomponius Domnus”’ (Ed.): cf. P Lond 1157
verso (A.D. 246) (ΞΞ 111. p. 110), P Rein 565 (iv/a.p.), and
OGIS 686? (end of iii/A.D.), and see Wilcken Grundziige
I. I, pp. 157, 162. Amongst the acclamations at a popular
demonstration in honour of the prytanis, P Oxy I. 413
(ili/iv A.D.), we find ev’tvx@[s] τῷ καθολικῷ, ‘‘ prosperity to
our ruler,” where, as the editors remark, the word is used in
a wider sense, as a title of the ἡγεμών : cf. Wilcken Chest.
I. p. 69. In P Oxy XIV. 16632 (ii/iii a.p.) the term is
applied to a subordinate official. For the adv. see OG/S
669*° (i/A.D.) καθολικῶς ἢι πληθικῶς.
| καθόλου.
P Tebt I. 2777 (B.c. 113) καθόλου δ᾽ ἐνθυμηθεὶς ἡλίκην
συμβάλλεται ἥ περὶ τὰ ὑποδεικνύμεν[α] προσοχὴι τοῖς
πράγμασι ῥοπήν, ‘in general consider how great an impulse
attention to the matters indicated gives to business” (Edd.),
P Oxy II. 23919 (A.D. 66) εἰς μηδένα λόγον τῷ καθόλου,
‘*for no purpose whatever,” zd. 267% (A.D. 36) als (se.
δραχμαῖς) οὐδὲν τῶι καθόλου προσῆκται, “to which nothing
at all has been added” (Edd.). In P Ryl II. 1743 (Α.Ὁ.
112) in connexion with the repayment of a loan provision
is made that certain parties will not proceed against others—
π]ερὶ ἄλλου μηδενὸς ἁπλῶς πράγματος μηδὲ ὀφειλήματος
μηδὲ [μηδενὸ]ς τῷ καθόλου ἐνγράπτου μηδὲ ἀγράφου ἀπὸ
τῶν ἔμπροσθεν χρόνω(ν) [μέχρι] τῆς ἐνεστώσης ἡμέρας
τρόπῳ μηδενί, ““ on any matter at all or debt or count of any
kind whatsoever, written or unwritten, in the past down to
the present day, in any manner” (Edd.). Cf. OG/S 715%
where the highest financial official in Egypt is described as
placed ἐπὶ τῶν καθ᾽ ὅλου λόγων : see also s.v. καθολικός.
41
καθοπλίζω
καθοπλίζω.
P Leid Wii: 4 (ii/iii A.D.) ἐφάνη διὰ τοῦ ποππυσμοῦ
Φόβος καθωπλισμένος : cf. Aristeas 14 ἐπιλέξας τοὺς aplo-
τους ταῖς ἡλικίαις καὶ ῥώμῃ διαφέροντας καθώπλισε.
καθοοάω.
For the aor. of this NT ἅπ. εἰρ. (Rom 1°°: cf. Proleg.
p. 117) cf. P Lond 342% (a.p. 185) (=II. p. 174), where
the production of certain offenders is demanded—8rt κα[τ]ί-
δωμεν t[ls ἔσται ὁ Kapmifdpevds oe. In the well-known
epitaph of Abercius, Bishop of Hierapolis towards the close
of ii/A.D., Christ is described as the pure Shepherd—
ds βόσκει προβάτων ἀγέλας οὔρεσι πεδίοις τε,
ὀφθαλμοὺς ὃς ἔχει μεγάλους πάντα καθορόωντας.
See Lightfoot Afost. Fathers II. i. p. 496.
καθότι.
For this word, which is peculiar to Luke in the NT, we
may cite P Hib I. 66? (B.c. 228) καθότι ὑμῖν καὶ ᾿Ασκληπιά-
Sys γέγραφεν, P Amh 11. 49% (B.C. 108) καθότι πρόκειται,
P Tebt II. 386% (B.c. 12) καθότι προγέγραπται, εἴς. The
meaning ‘‘as,” ‘‘just as,”’ is seen in P Eleph 248 (iii/B.c.)
καθότι ἂν ἡμῖν ἐπιδείξωσιν of βασιλικοὶ γραμματεῖς, P Ryl
II. 154? (contract of marriage—A.D. 66) καθότι πρότερον
[ov]veBiovv, P Oxy XII. 147378 (A.D. 201) καθότι πρὸς
ἀλλήλους συνεχώρησαν, Michel 534°° (iii/B.C. ad zit.)
καθότι ἂν δοκεῖ αὐτοῖς. For the iterative force of ἄν in this
last ex. cf. Ac 24°: practically-the same phrase, though now
with the subjunctive, is found in PSI IV. 415° (iii/B.c.) καθ᾽
6 τι ἄν σου τυγχάνηι [χρ]εία[ν] ἔχων.
καθώς.
P Oxy X. τ2995 (iv/a.p.) καθὼς ἐνετιλάνμην (1. -ἀμην)
σ[ο]ι [περ]ὶ λωβιν μαχερῶν καὶ περὶ πιπεράδιον, ‘do as I
told you about the . . . of knives and the pepper” (Edd.) is
a good parallel to the construction in 1 Tim 1°. Other exx.
of the particle, which is condemned by the Atticists (Lob.
Phryn. p. 426), are P Eleph 185 (B.c. 223-2) kaQa[s συντέ-
ταῖχεν Μνήσαρχοϊίς, P Lille I. 264 (iii/B.c.) τὴν δὲ λοιπὴν
γ[ῆν ἑτο]ιμάζω, εἰ μὴ ἀκολουθεῖς ἅπαντα καθώς ἐστιν ἐπὶ τῆς
διαγραφῆς, P Oxy ΧΙ]. 1453} (B.c. 30-29) εἶ μὴν προστα-
τήσ{ειν] τοῦ λύχνου τῶν προδεδηλωμέν[ων] ἱερῶν καθὼς
πρόκειται, ‘that we will superintend the lamps of the above
mentioned temples, as aforesaid” (Edd.), and from the |
inserr. A/ichel 230° (ii/B.c. ad fin.) καθὼς Kal πρότερον.
MGr καθώς.
και.
In LAE p. 129 ff. Deissmann discusses the thoroughly
popular character of the Johannine style with its short para-
tactic sentences, introduced by kal. . . καί. To illustrate
this, he cites amongst other exx. a Dream from the Serapeum,
P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially
the amended readings in Archiv vi. p. 204), which runs—**
ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ
ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου,
ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ-
[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς
ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going
from West to East, and I lie down upon chaff. And there
314
| αὐτὸ (deleted in the original) Σεμφθεῖ.
| ἐκ καινῆς ἐν Σομολ(ῶ) κεραμεῖον.
΄
καινος
isa man west of me, near tome. He also lies down, and
my eyes were as if they were closed. And suddenly I open
my eyes, and I see εἴς." Cf. also the letter of consolation P
Oxy I. 1158 (1,4...) (= Selections, p. 96) οὕτως ἐλυπήθην
kal ἔκλαυσα ἐπὶ τῶι εὐμοίρωι (‘the blessed one”) ὡς ἐπὶ
Διδυμᾶτος ἔκλαυσα, καὶ πάντα ὅσα ἣν καθήκοντα ἐποίησα
καὶ πάντες οἱ ἐμοί, and the inscr. Sy// 807 155: cited s.v.
ἐπιχρίω, on which Deissmann (of. cé/. p. 132) remarks:
““this text is, if possible, even more paratactic (‘ Semitic,’
people would say, if it were a quotation from the New Testa-
ment) than the corresponding passage in St. John [97 11].”
So also the simple parataxis of Jn 435 a/. is illustrated by the
illiterate P Par 1814 ἔτι δύο ἡμέρας ἔχομεν καὶ φθάσομεν eis
ἹΠηλ[οίσι, and by the dedicatory inser. at El-Kab, Pretsigke
158 ᾿Ανδρόμαχος Μακεδὼν ἀφίκετο πρὸς ᾿Αμενώθην χρησ-
τὸν θεὸν μ[ι]σθοῦ ἐργαζόμενος καὶ ἐμαλακίσθη (‘he was
weakly”) καὶ ὁ θεὸς αὐτῶι ἐβοήθησε αὐθημερή : cf. Thumb
Hellen, p. 129. Notwithstanding, however, this use of καί
in later Greek idiom, it is impossible to deny that the use
of καί in the LXX for the Heb. } influenced the Johannine
usage.
For δέ after καί, asin Mt 1018, Jn 6%, 1 Jn 1%, cf. P Hib
T. 542° (c. B.C. 245) Kal τὸ σῶμα δὲ εἰ συνείληφας παράδος
For καί after pera
in Phil 4° Deissmann (8S, p. 265) can quote only BGU II.
4128 (iv/A.D.) Aavyots χήρα οὖσα μετὰ Kal Tod υἱοῦ ἑαυτῆς,
but he gives (p. 266) several instances of σὺν καί, e.g. 26.
51517 (A.D. 193) ΠΠτολεμαῖος σὺν kal ὑπη[ρ]έ τ] Appov[(o:
add from the inscr. PAS iii. 612 (Imperial) σὺν Kal τῷ
ἀνδρὶ αὐτῆς. For καὶ γάρ see s.v. yap, and add P Giss I.
69% (A.D, 118-9) καὶ yap πέρυσι ἐπὶ τὴν παράλημψιν τῶν
ἱματίων αὐτὸν παρὰ σοὶ κατέλειψα : and for ὃ καί 566 s.v. ὃ.
| The strange form κά for καί occurs seven times in Codex
Washington (W).
Katagas (or Καΐφας).
See F. C. Burkitt Syriac Forms, pp. 5, 9.
| χκαινός.
Papyrus usage hardly tends to sharpen the distinction be-
tween καινός and νέος. In P PetrIII.8o%- *(Ptol.)a townnamed
Ptolemais is IIr. ἡ καινή, while in 23. 72(4)** it is Ir. ἡ νέα.
P Petr III. 37(a)i 18 (Ptol.) has χῶμα καινόν contrasted with
*1 χῶμα παλαιόν : 75. 46(1)!7 has πρὸς τὰ θεμέλια τῆς καινῆς
καταλύσεως, ‘new quarters.” Osty 1142‘ (beginning iii/a.D.)
gives us οἶνος καινός to contrast with οἶνος νέος in Mk 235,
P Amh II. 64? (A.D. 107) περὶ δαπάνης εἰς τὸ ἐκ καινῆς
κατασκεναζόμενον βαλανεῖον, ‘concerning expenditure on
the baths which were being refitted’ (Edd.): so P Oxy IV.
707* 7 (c. A.D, 136) οἰκοδομή]σω τροχὸν ἐκ καινῆς, ‘a new
wheel,” P Tebt II. 342!® (late ii/a.p.) τὸ κατασκενασθ(ὲν)
Two inventories P Tebt
11. 405% (iii/A.p.), 4061? (c. A.D. 266) have KéB(= φ)ινος
καινός, “ἃ new basket,’’ and κολόβιον λινοῦν δ[ί)σημον
καινόν, ‘fa new linen shirt with two stripes”: it may be
doubted whether stress is to be laid on their being hitherto
unused, though perhaps they were of ancient manufacture.
See also P Hib I. 5458 (c. B.c. 245) κέραμον ka[t]vdv, P
Lond 402 verso™ (B.c. 152 or 141) (=II. p. 11) ὀθόνια
καινά, P Fay 121° (c. A.D. 100) ζυγόδεσμον καινόν, and
καίπερ
CPHerm I. 8619 καινοῦ νομίσματοϊς : οἴ. 18, In P Heid 61
(iv/A.D.) (= Selections, p. 126) the writer addresses a
Christian “brother” as δεσπότην kal κενὸν (1. καινὸν)
(π)ά[τ]ρωῖνα. Τὰ καινότερον (like τὰ πάλαι, etc.), unless
it is a mere mistake for τι, is the phrase for ‘‘news” in
BGU III. 8215 (ii/a.p.) ἀνέβη εἰ[ς τ]ὴν πόλιν, ἵνα εἰδ[ῶ] τὰ
καινότερον, followed by ὃ ὅταν ἣν (= 7, as often) τι καινό-
τερον, εὐθέως σοι δηλζώ]σω : cf. ἃς 175. For the subst.
καινισμός see P Lond 3545 (c. B.c. 10) (ΞΞ 11. p. 165) ἀπο-
στάσεως καινισμὸν παραλογιεῖσθαι, and for the verb καινίζω
see P Tor II. 71% μὴ προσέχειν τοῖς ἐπὶ χρειῶν τεταγμένοις
και(νῶζειν τι, and Wiinsch 4/ 5%? (iii/A.p.) ὁρκίζω oe. .
τὸν ποιοῦντα ἔκτρομον τὴν [γ]ῆν ἅπασί(αν καὶ) καινίζοντα
πάντας τοὺς κατοικοῦντας (cf. Wisd 727).
In MGr καινός is ‘‘literary’’: the New Testament in
Pallis’ edition is ἡ νέα διαθήκη, which shows how νέος has |
gained ground at the expense of its rival.
καίπερ.
P Giss I. 472% (time of Hadrian) ἃς μέντοι δεδώκεις εἰς
τοῦτο (δραχμὰς) KS ἔπεμψά σοι, καίπερ Arovve[(jov τοῦ
ἀργυροκόπου κατασχόντος μου ὅλας (δραχμὰς) μι, PSI IV.
2981} (iv/A.D.) καίπερ αὐτοῦ τὸ σύνολον μὴ ἐπισταμένου.
καιρός.
For the idea of ‘‘fitting season,” ‘‘ opportunity,’’ which is
specially associated with this word, we may cite such passages
as PSI IV. 3758 (B.c. 250-49) ὡς ἄν σοι καιρὸς γένηται, P
Oxy I. 37:1 (A.D. 49) (= Selections, p. 50) καιρὸν
εὑροῦσα] εἰσεπήδησεν εἰς τὴν τοῦ ἡμετέρου [o]iklay kal τὸ
σωμάτιον ἀφήρπασεν, ““Ξεἰζίηρ a favourable opportunity,
she burst into my client’s house, and carried off the
foundling ”—an advocate speaks, P Amh II. 130! (a.p.
70) οὔτε κερὸν (ἡ. καιρὸν) γνούς, ‘and perceived no oppor-
tunity,” P Meyer 20° (rst halfii/a.D.) συνπεριφέρου τῷ καιρῷ
ἕως oe καταλάβω, ‘adapt yourself to circumstances until
I join you,”’ τό. 33 βλέπετε kal ὑμεῖς τὸν καιρόν, P Tebt 11.
3325 (A.D. 176) ἐπῆλθάν τινες ληστρικῷ τρόπῳ οἰκίαν μου
+ καιρὸν λαβόμενοι τῆς ἐκκυτί -- οιτ)είας pov, ‘certain
persons broke into my house in a thievish manner taking
advantage of my absence.” Cf. also such phrases as P Par
467 (B.C. 157) ἐν τοῖς ἀναγκαιοτάτοις καιροῖς, BGU IV.
11854 (end i/B.c.) ἐν Tots . . ἐπείγουσι κα[ιρ]οῖς, P Amh
11. 87° (a.p. 125) τῷ ϑήοντι καιρῷ, ‘at the due time,” and
in plur. 26. 9118 (A.D. 159) τοῖς δεοῦσι καιροῖς, P Giss I. 194
(ii/A.D.) διὰ τὰ Sv[Ta τ]οῦ καιροῦ φημιζόμενα. The word
passes into the meaning ‘‘crisis” in the interesting letter P
Lond 4215 (B.c. 168) (=I. p. 30, Sedections, p. 10) which a
wife addresses to her husband ‘‘in retreat” in the Serapeum
315
| Deissmann ZAZ p. 382).
telling him of her difficulties, and of having piloted herself |
and child ‘‘ out of such a crisis” —ék τοῦ το[ιού]του καιροῦ
ἐμαυτή[ν] τε καὶ τὸ παιδίζον σου διακεκυβερνηκυῖα, and
τό. *4 ὡς ἔτ[ιἹ] σοῦ παρ[όν]τος πάντων ἐπεδεόμην, μὴ ὅτι γε
τοσούτου χρόνου ἐπιγεγονότος καὶ τοιούτων καιρῶν, ‘* while
you were still at home, I went short altogether, not to
mention how long a time has passed since with such
disasters.’ In P Tebt II. 27214 (late ii/a.p.) οἱ καιροί are
used of ‘‘the stages” ofa fever. For a happier connotation
see the mantic P Ryl I. 2818 (iv/a.p.) γαστροκνημία δεξιὰ
ἐὰν ἄλληται ἐξ ἀπροσδοκήτου προσλήμψεταί τι κατὰ τὸν βίον
καὶ ἕξει τοῦ καιροῦ, ‘‘if the right calf quiver, the person will
KQLTOL
unexpectedly acquire something in his life and will have
prosperity” (Edd.). Adverbial phrases are seen in P Fay
go%? (A.D. 234) τὴν ἐπὶ τοῦ καιροῦ ἐσο(μένην) πλίστην
τεί(μην), ‘‘the highest price current,” P Ryl II. γ69 (late
ii/A.D.) τῶν κατὰ καιρὸν ἐπιτρόπων τε καὶ ἡγεμόνων, ‘suc-
cessive procurators and praefects” (Edd.), 76. 1049 (A.D.
167) ταῖς κατὰ καιρὸν κατ᾽ οἰκίίαν) [a]roypa(dais), ‘the
successive household censuses,’’ P Lond 9745 (A.D. 305-6)
(= III. p. 116) τῶν κατὰ καιρὸν εἴδων ὀπωριμείων, “ fruits
in season.’’ As showing the transition to the meaning
“weather,” which the word has in MGr, cf. PSI V. 48618
(B.C. 258-7) ὃ γὰρ καιρὸς ὁ βέ[λ]τιστος ἐνέστηκε, P Oxy
X. 12575 (ili/A.D.) τοῦ καιροῦ λήξαντος τῆς παραδόσεως
σίτου, ‘‘the time for the delivery of corn had passed”’
(Edd.), P Fay 133° (iv/A.D.) ὃ καιρὸς viv ἐστιν ὀψιμώτερος,
“the season is now rather late,” 26. 135° (iv/A.D.) Tod Kat-
pot καλέσαντος τῆς συνκομιδῆς ob[ . . . , “Sas the season
requires the gathering . . . ” (Edd.). The adj. kafpipos is
applied to ‘‘seasoned” wine in P Flor II. 139*? (a.D. 264),
cf. 26. 1437, 266%, P Rein 53? (iii/iv A.D.) (where, however,
the editor translates doubtfully ‘‘ au moment le plus oppor-
tun(?)”), and the compd. verb katpotypéw, “‘wait for a
favourable opportunity,” occurs in P Amh IT. 353 (B.c. 132),
BGU III. 9098 (A.D. 359). See also P Lond 3793 (iii/A.p. Ὁ)
(= II. p. 162) ἀκαιρί, ‘‘at inconvenient seasons.”” For the
relation of καιρός to χρόνος see Trench Syv. 8 lvii., Rhein.
Mus. N.F. lix. (1904), p. 233 ff., and for a discussion of the
Greek idea of καιρός see Butcher Harvard Lectures on Greek
Subjects, p. 117 ff. In MGr χρόνος = ‘‘year,” and καιρός
== ‘ weather.”
Καῖσαρ.
Lightfoot (2:13 p. 169 ff.) has shown that by the phrase
οἱ ἐκ τῆς Καίσαρος οἰκίας in Phil 42% we are probably to
|
| understand slaves and freedmen attached to the palace, and
has appealed to inscriptional evidence to prove that the
designation embraced a large number of persons both in
Rome and elsewhere (e.g. Ephesus), filling every description
of more or less domestic office: see further SH p. 418 ff.
In BGU I. 1563 (A.p. 201) χρηματίσατε Σατουρνείνῳ Και-
σάρων οἰκονόμῳ, Wilcken (Oséy. i. p. 499 n.4) holds that
Καισάρων stands for Καισάρων δούλῳ : similarly in P Lond
256 recto (A.D. 11-15) (=I. p. 96) Φαῦστος Πρίσκου
Καίσαρος -- &. II. Καίσαρος δούλου (0. p. 662) ; cf. the
simple gen. Χριστοῦ, ‘‘ belonging to Christ” (Gal 355 αὦ :
On the other hand Καισάρειοι
““Tmperial freedmen,”’ e.g. in P Oxy 111. 477° (A.D. 132-
3), though their exact position is far from clear: see Chrest.
I. 1. p. 47, and cf. Schubart Archiv vy. p. 116 ff. For
Καισαριανοί, “ Caesar’s officials,” see Epict. i. 19. 19, and
for καισάριον, ‘“‘ palace,” see an inscr. of the time of the
Emperor Maurice referred to in Avchiv ii. p. 403.
καίτοι.
P Petr IT. 3(4)? (iii/B.c.) παρὰ δύναμιν δὲ καίτοι πάλαι
exe τυ“ 1 ἀντέχομαι, BGU III. 8504 (a.p. 76) θαυμάζω(ι)
ἐπὶ τῆι[.. .]vtatia cov, καίτοι ἐμοῦ σε πολλὰ ἐρωτήσαντος,
P Giss I. 8411 19 (beg. ii/A.p.) μέχρι τούτ[ο]υ σοι οὐ πα[ρ]ε-
στάθη καίτοι πρόγραμμά σου πίροετέθη κελεῦον KTA., PSI
IV. 298” (iv/A.D.) τοὺς τοῦ μηνὸς [μισθοὺς οὐ παρ]έσχεν
μοι καίτοι αὐτὺς ἐκδεξάμενος κτλ.
καίτοιγε
καίτοιγε.
Syil 929% (111...) διεκεκώλυτο ἵνα μηθεὶς ἐν τῷ ἱερῶι τοῦ
Διὸς τοῦ Δικταίου μήτε ἐννέμηι μήτε ἐναυλοστατῆι . - -
καίτοιγε ἹΡωμαίων.
καίω.
P Oxy XII. 1453278 (B.c. 30-29) τὸ καθῆκον ἔλαιον εἰς
τοὺς Kad’ ἡμέραν λύχνους καομένους ἐν τοῖς σημαινομένοις
ἱεροῖς, ‘‘the proper oil for the daily lamps burning in the
temples signified” (Edd.), P Tebt II. 273! (medical pre-
pov καιόμενον, and the citation from the same papyrus s.v.
κατακαίω. On the possibility of explaining the different
renderings in this Lukan passage as due to a single Syriac
original in three stages of corruption cf. W. C. Allen in
JTS ii. p. 299. For flexions (e.g. 2 Pet 31°) see Moulton
Gr. ii. 8.95. MGr καίω, katy, κάβω : for the metaphorical
sense cf. καγμός, “longing,” ‘‘ desire,” ‘* pain.”
κακία
is used in P Petr II. 23(1)9 (Ptol.) ἰδ[όϊντες τὴν κακίαν
τῶν ἡμῶν, apparently of the damage done to a crop of rye
and barley by hail (?): cf. P Flor 11. 176% (A.D. 256) ἐκ τῆς
τῶν σύκων κακίας. In P Petr II. 19(2)5 (Ptol.) διὰ τὴν
ἐν[εστ]ῶσαν Ὁ κακίαν, the reference is to the *‘idleness ueqore|
certain workmen. For the stronger meaning ‘‘ malice,”
τε wickedness,” see P Rein 715 (B.c. 141?) διὰ πάση]ς
ἡσυχίας εἶχον τῶι μηδεμίαν ἔννοιαν [κ]ακίας ἔχειν, “je
restai complétement tranquille, n’ayant aucun soupgon qwil
me cherchat malice” (Ed.), P Oxy VIII. 1101? (A.D. 367—
70) εἴτε ὑπὸ κακίας ἢ Kal ὑπὸ κακο[βουλεία]ς τῆς πρ[ο]αιρέ-
σεως, ‘‘ whether from malice or from perversity of judgment ”
(Ed.); also Pretsighe 4127® ἀλότριον ἐμαυτὸν ἐποιησάμην
πάσης κακείας kal wdo[ys. . (]οτος kal ἁγνεύσας és πολὺν
xpév[ov. The special usage in Mt 6% is supported by the
LXX, where κακία frequently translates Heb. MY) in the
sense of ‘‘trouble,” ‘evil circumstances ’”’ :
Sources, p. 100.
cf. Kennedy
κακοήθεια.
For this NT ἅπ. εἰρ. (Rom 155) see the late P Grenf I.
601% (A.D. 581) where the word is found with a number of
others of a similar character—dyvev παντὸς δόλου kal φόβου
. .. [καὶ ot]acShrore κακονοίας kal κακοηθείας kal παντὸς
ἐλαττώματος κτλ. The adj. is found in P Giss I. 40:11
(A.D. 212-5) παρὰ to[t]s κακοήθεσιν.
κακολογέω.
For this verb, which in the NT seems always to be used
in the weaker sense of “speak evil of,” cf. P Fay 1215 (¢
B.C. 103) o[¥] τυχόντως πλεῖστα κακολογηθείς, ‘abused .. .
in the most unmeasured terms” (Edd.), P Ryl II. 150°
(A.D. 40) ὕβρισεν οὐ μετρίως Kal ἐκακολόγησεν πολλὰ καὶ
ἀ[σ]χήμονα, ‘insulted me immoderately with much shame-
316
,
KQAKOTIOLE®@
ful abuse” (Edd.). The subst. occurs in P Tebt I. 2477
(B.C. 117) τῆς προσεσχηκνίας adt[ot]s κακολογίας.
κακοπαθέω.
The only exx. we can quote from our sources of this verb,
whose formation Thumb (Dia/. p. 373) ascribes to Ionic in-
fluence, are P Lond 98 recto” (i/ii A.D.) (=I. p. 130)
κακοπαθήσεται καὶ ξενιτεύει, and the mantic P Ryl I. 28%
(iv/a.p.) ἐὰν ἄλληται (μηρὸς εὐώνυμος) σκυλμοὺς Kal πόνους
δηλοῖ κακοπαθήσαντα δὲ εὐφρανθῆναι. See also Teles (ed.
Hense) p. 61° κακοπαθῶν καὶ δαπανῶν, Musonius p. 28°
πόσα δ᾽ ad κακοπαθοῦσιν ἔνιοι θηρώμενοι δόξαν.
κακοπαθία.
For this form which is adopted by WH instead of the
itacistic κακοπάθεια in Jas 52°, and supported by the evi-"
dence given below, see Deissmann BS p. 263 fs Whether
the word is to be understoed actively or passively is not so
clear, but the probability is that the two meanings pass into
each other, as Deissmann (wf s.) practically admits: cf.
Thieme (p. 29) who quotes Magn 105% (B.C. 138) (= Syl
929%") πᾶσα]ν ἀναδεχόμενοι κακοπαθίαν χάριν τοῦ μ[η]ϑενὸς
ὑσ[τ]ερῆσαι [δικ]αίου μηθένα τῶν κρ[ινομένων, and points
out that both ‘‘ Bemiihung’’ and ‘‘ Beschwerde” give good
sense. Dittenberger in his note on OGZS 244% (iii/B.C.)
τὴν περὶ τὸ σῶμα [γεγενημένην ἀσθένειαν διὰ τὰς συνεχεῖς
κακο[π]αθίας warns against treating τ᾿ yey. ἀσθένειαν διὰ τ.
κακοπαθίας as tautological in view of the tendency in late
Greek to use κακοπαθία ‘‘non tam de malis, quibus quis
afflictatur, quam de negotiis laboriosis et molestis, quae in se
suscipit,” and compares 73. 3395 (c. B.C. 120) πάντα κατωι-
κονομήσατο διὰ τῆς τῶν πρεσβευόντων κακοπαθίας = ‘‘omne
bene et ex voluntate composuit populus usus labore lega-
torum.” ~See also Sy// 255%% (iii/B.c.) ἐν ἀνάγκαις καὶ
κακοπαθίαις γένηται, 246° (B.C. 220-16) οὔτε κακοπα[θί]αν
οὐδεμίαν οὔτε κί[ν]δυνον ὑποστελλόμενος. For the word
passing over almost into the sense of ‘endurance,’ see
BGU IV. 12097 (B.C. 23) οὐδὲν σπουδῆς οὐδὲ κακοπαθίας
παρέλιπον.
κακοποιέω.
The wider sense of evil-doing from a moral point of view,
as in I Pet 317, 3 Jn, may be illustrated by P Hib I. 591°
(c. B.C. 245) εἰ ph παύσει κ[α]κοποῶν ἐν τῆι κώμη[ι] μετα-
μελή[σἼει σοι, ‘if you do not stop your malpractices in the
village you will repent it” (Edd.). P Ryl 11. 4377 (i/a.D.)
ἐὰν κακοποιοί--Ἴ kal ἄπρακτα t[—] εἰς πλοῖον ἐλ is too
fragmentary to enable us to determine the exact force, but it
seems to point to a more restricted sense ‘‘injure,”’ “do
harm to,’’ as in the few occurrences of the verb in class.
literature, and in Sy// 6531 (B.c. 91) ἐχέτω δὲ ἐπιμέλειαν ὃ
ἀγορανόμος Kal περὶ Tod ὕδατος, ὅπως .. - - μηθεὶς KaKo-
ποιεῖ μήτε [τὸ] πλῆμα μήτε τοὺς ὀχετούς, 10. 893." (1i/A.D.)
εἰ δέ τις τὴν ἐπιγραφὴν ἐκκόψῃ ἐκ τῆς παραστά[δο]ς ἢ αὐτὴν
ἄρῃ ἢ κακο[ποι]ήσῃ, δώσ(ε)ν κτλ. See also Aristeas 164
πάντα γὰρ λυμαίνονται καὶ κακοποιοῦσι μύες οὐ μόνον πρὸς
τὴν ἑαυτῶν τροφήν, ἀλλὰ καὶ εἰς τὸ παντελῶς ἄχρηστον
γίνεσϑαι ἀνθρώπῳ, ὅ τι ἂν δηποτοῦν ἐπιβάληται κακοποιεῖν,
and Musonius p. 3217 εὐεργετοῦνται μὲν οἱ ἀξιούμενοι τῶν
ὠφελίμων καὶ συμφερόντων, κακοποιοῦνται δὲ οἱ ἐμβαλ-
λόμενοι τοῖς ἀσυμφόροις καὶ βλαβεροῖς.
,
κακοπτοιίος
κακοποιός.
An interesting instance of this Petrine adj. is afforded by
PSI I. 647! (i/B.c.?), where a woman promises her hus-
band (Ὁ) --- μηδὲ ποι[ή]σειν εἴς σε φάρμακα φίλτρα μηδὲ
κακοποιὰ μήτε ἐν ποτοῖς μήτε ἐν βρωτοῖς : cf. especially
1 Pet 415 where the word probably means ‘‘a sorcerer, magi-
cian, or poisoner” (Souter Zex. s.v.). See also P Leid
ἘΠ ἐπιμαρτυροῦντος μηδενὸς κακοποιοῦ
Κρόνου, ἢ "Άρεως.
κακός.
This familiar adj. is by no means so common in our
sources as we might have expected, but the following may
serve as exx. of its varied uses—PSI IV. 3404 (B.c. 257-6)
ἐστὶ δέ σοι πάντων μὲν τῶν κακῶν αἴτιος Μητρόδωρος, P
Oxy IIT. 532”? (ii/A.D.) οὐκ ἀνέμεινας ὑπὸ κακοῦ συνειδότος
κατεχόμενος, ‘you would not stay, being oppressed by an
evil conscience” (Edd.), 26. 488*° (ii/iii A.D.) κακῆς παρα-
γραφῆς, ‘‘a false entry,” 26. VII. 10607 (a Gnostic amulet—
vi/A.D.) ἀπάλλαξον τὸν οἶκον τοῦτον ἀπὸ παντὸς κακοῦ
ἑρπετοῦ --καὶ -- πράγματος, ‘free this house from every evil
reptile and thing,’’ and, by way of contrast, the imprecatory
tablet Meche? 1322 A ᾿Ανδροκλείδη καταδῶ καὶ τὴν γλῶτ-
(τ)αν τὴν κακὴν καὶ τὸν θυμὸν τὸν κακὸν καὶ τὴν ψυχὴν
τὴν κακὴν καὶ τὸ ἐργαστήριον καταδῶ καὶ τοὺς παῖδας.
For the neut. τὸ κακόν cf. P Amh 11. 7731 (Α.Ὁ. 139) Αρπα-
[γάθην τὸ]ν κράτιστον τοῦ κακοῦ καὶ προσεπίτροποϊν,
““Harpagathes, the chief cause and prime mover in the
mischief” (Edd.). The word in its wide sense of ‘‘ trouble-
some,” “distressing,” to mind or body, is seen in P Oxy IX.
12155 (ii/iii A.D.) μὴ ἀπέλθῃς εἰς TO Σατύρου, aimel (1. ἐπεὶ)
γὰρ ἀκούομεν ὅτι κακὰ μέλλι πράσι (λ πράσσειν), “do not
go to the house of Satyrus, for we hear that he is going to
get into trouble” (Edd.), and P Lond 653! (early iv/a.p.)
(=III. p. 241) ἐν κακοῖς εἰμι. For the collocation κακὸς
κακῶς See 5.7. κακῶς.
κακοῦργος.
P Lille I. 7?° (iii/B.c.) ἀνενήνοχέν με εἰς τὸ... δεσμω-
τήριον, φάσκων εἶναί με κακοῦργον, P Hib I. 62° (B.c. 245)
κακοῦργον τὸν τ[ὴν] λείαν ποιήσαντα ἐπικαλεῖ Tyas
“Apvotdios, P Fay 108% (c. Α.Ὁ. 171) ἐπῆλθαν ἡμεῖν
Kakovpyol τινες, and P Amh II. 835 (iii/iv a.p.) where in
connexion with a census certain irregularities are alleged
οὐχ ὑπὸ τοῦ κηνσίτορος ἀλλ᾽ ὑπό τινων κακούργων. This
last document shows also the verb—!? κακουργῆσαι καὶ
τολμῆσαι: cf. P Oxy XII. 14684 (c. A.D. 258) τοῖς κακουρ-
γεῖν προχείρως ἔχουσιν, ‘those who are designing to commit
crime,” and 15 εὗρέν τι κακουργηθέν, ‘she discovered that
a crime had been committed,’’ For the subst. see 25. 146918
(A.D. 298) τῆς τοῦ βοηθοῦ tod στρατηγοῦ κακουργίας
καταφανοῦς οὔσης, ‘the unfairness of the assistant of the
strategus is evident”’ (Edd.), P Oxy I. 71419 (a.p. 303)
ἐπειράθη μέν τινα κακουργίαν ἐπὶ ἀποστερέσι τῇ ἡμετέρᾳ
ποιήσασθαι διὰ τὸ ἀγράμματόν με εἶναι, ‘he attempted,
owing to my being illiterate, to commit a fraud to my detri-
ment” (Edd.). In P Gen I. 3117 (a.p. 145-6) the editor
supplies κακούργημα.--ἐάν σοι δόξῃ... πέρας ἐπιθεῖναι
τοῖς κ[ακουργήμασι, remarking that the word is strong,
but that it is a step-mother who speaks! The adj.
317
καλάμη
ἀκακούργητος is used with reference to the delivery of cargo
**safe and sound ”’ in P Lond 948® (a.p. 236) (=TIII. 220)
φορτία. . . σῶα Kal ἀκακούργητα.
κακουχέω
is common in marriage-contracts, where the husband
undertakes as regards his wife—pi kakovyetv αὐτὴν μηδ᾽
| ὑβρίζειν μηδ᾽ ἐγβάλλειν μηδ᾽ ἄλλην γυναῖκα ἐπεισάγειν, see
BGU IV. 1050" (time of Augustus) αὐ. : cf. the complaint
against a husband, P Oxy II. 2817 (a.p. 20-50) οὐ διέλειπεν
κακουχῶν pe kal ὑβρί[ζ]ων, and for the corr. subst. see the
deed of divorce, BGU IV. 110518 (time of Augustus) τοῖς
προκειμένοις κακουχίας (/. -- ats) με καὶ καθυβρίζει.
κακόω.
Michel toori.8 (c, B.c. 200) et τῶν τοῦ κοινοῦ τι κακῶσαι
ἢ διελέσθαι ἢ τοῦ ἀρχαίου τι καταχρήσασθαι. The verb is
used intransitively in P Tebt II. 407® (a.p. 199?) εὖ ποιή-
ces] μὴ κακώσασα, “you will do well not to interfere ’’
(Edd.).
κακῶς.
For the phrase κακῶς ἔχειν, as in Mt 44 etc., cf. P Oxy
VI. 935} (iii/A.D.) ἔμελλον... ἀναβῆναι . . ἐπεὶ of παρὰ]
Σαραπίω[νος] εἶπον [κακ]ῶς ἔχειν ald]t[dv, “I intended to
come up since Sarapion’s friends said that he was ill”
(Edd.), 26. 938° (iii/iv A.D.) τῶν οὖν κτηνῶν κακῶς ἐχόντων,
““since, then, the oxen are in a bad way.’’ The combination
κακοὺς κακῶς ἀπολέσει αὐτούς in Mt 214! sounds rather
literary, but cf. 6 τούτων τι ποιῶν Kaids κακῇ ἐξωλείᾳ ἀπό-
λοιτο in Sy// 5845 1., which Michel doubtfully assigns to i/B.c.
The inser. is from Smyrna, apparently from a temple of
Atargatis, whose sacred fishes are protected by this por-
tentous curse: he who injures them is to die, ἰχθυόβρωτος
γενόμενος (cf. the formation of the adj. σκωληκόβρωτος,
Ac 12%), It seems clear that the collocation κακοὺς κακώς
ἀπολέσθαι, starting as a literary phrase, had been perpetuated
in common parlance, like our stock quotations from Shake-
speare. Cf. also the inscr. from the Roman catacomb of
Priscilla, Kazbe/ 7347 &—
ὅ ποτε πλούσιος περὶ τέκνα νῦν κακὸν κακῶς
τηρῶν ὡς Τάνταλος κολάζομαι.
For other exx. of the adverb see P Petr II. 19(2)38 (Ptol.)
ἔρρειμαι yap κακῶς διακείμενος am’ ἐκείνου, P Oxy X. 1346
(ii/A.D. ?) ἐν τῇ (?)] πόλει γέγναπται καὶ κακῶς ἐγνάφη, 70. I.
34 τε, σοἱδι. 15. (a.p, 127) διὰ ἀπειθίαν κ[ακ]ῶς ἀφορμὴν ἵη-
τοῦντας ἁμαρτημάτω[ν] τειμωρήσομαι, where Brinkmann
(see Kuhring Praef. p. 41 ἢ. suggests κ[ακ]ῶς for the
ἐθεράπευσας, of possible wrong medical treatment.
κάκωσις.
In PSI III. 15818 (iii/a.p. ?) a certain astrological con-
junction is said to signify atexvlav . . καὶ κάκωσιν
[σ]ώματοϊ[ 9.
καλάμη.
P Hib I. 90? (B.c, 222) ἡ δὲ καλάμη ἔστω Διοδώρου, ‘ the
straw shall belong to Diodorus” (Edd.), P Amh II. 89°
(A.D. 121) τὰ] ἀπο καλάμ[η]ς ava apy(vpiov) Spax(pas)
,
κάλαμος
εἴκοσι, BGU II. 6612" (A.D. 140-1) μετὰ τὸν χρόνον παρα-
ϑώσο τὸ τρίτον μέρος ἀπὸ ἀναπαύσεως καὶ τὸ λοιπὸν
δίμοιρον pépo[s] ἀπὸ καλάμης πυροῦ, CPR I. 3821 (a.p. 263)
παραδώσω τὰς ἀρούρας ἀπὸ καλάμης ἀπὸ θρύου καλάμου,
ἀγρώστίτεω]ς καὶ δείσης πάσης, where Wessely, supplying
καθαρὰς after ἀρούρας, translates ‘frei von Schilf und
Binsengewachs, von Queckgras und jeglichem Schlamm,”’
and is supported in this translation, as against Wilcken
(Archiv i. p. 158), by P Tebt II. 375%° cited s.v. κάλαμος.
For a new word καλαμεία, ‘“reed-land,” see e.g. 26. 457
(ii/A-D.) καλαμείας (ἄρουρα). MGr καλαμιά, καλαμνιά»
sSreedian
κάλαμος.
P Tebt II. 37589 (A.D. 140) παραδώσω πάσας τὰς ἀρούρας
καθαρὰ (1. —ds) ἀπὸ θρύου καλάμου δί[σ]ης πάσης, “1
will deliver up the arourae free from rushes, reeds, and dirt
of all sorts’’ (Edd.): and so P Fay 345 (A.D. 139-40), P
Amh II. go” (a.p. 159), 917° (A.D. 159). In place of
ἄχυρον, κάλαμος is used for heating purposes according to
P Giss I. go 15 (A.D, 212) κάλαμον πρ[ὸδ]ς Td ὑποκαίειν τὰ
Badal[vet]a καταφέρουσι. From the close connexion between
the cultivation of κάλαμος and vine-growing, to which the
papyri witness, GH in their note on P Oxy IV. 7298 (a.p.
137) have shown the probability that a crop of reeds was
planted between or under the vines. The collective use of
κάλαμος in the above citations and in P Oxy IV. 742° (B.c.
2) παράλαβε παρὰ IId0ov τὸν κάλαμ[ο]ν πανα[ρ]ιθμῶι Kal
ἀπόστειλόν plo]. πόσας δέσμας παρείληφες, ‘take over
from Pothus the reeds all together, and send me word how
many bundles you have received’’ (Edd.), points to a similar
sense in Mt 117. The reference is to ‘‘the very ordinary
sight of cane grass shaken by wind,’’ and ‘‘there is no
contrast intended between the moral strength of the Baptist
and the weak pliability of the reed’ (McNeile ad 1). With
Ezekiel’s “‘reed’’ of six cubits 2.6. about 9 feet (see David-
son ad Ezek 405), which underlies the imagery of Rev 11},
we may compare the κάλαμος of similar length in P Ry! II.
64? (iv/v A.D.): see the editors’ note and cf. Archiv iii. p.
440. Ina list of articles sent by one woman to another, P
reeds of thread,’’ are included, and with 3 Jn?* cf. P Grenf |
II. 387 (B.c. 81) καλάμων γραφικῶν δεκάπεντε. We may
note the contrast between the καλάμο(υ) “EAAn(viKod) of P
Lond 195(6)" (a.p. 14-37) (=II. p. 128) and 26. 1914
(A.D. 103-117) (= 11. p. 265) καλαμοῦ ᾿Ινδικοῦ : see Archiv
i. p. 150. A new subst. καλαμουργία is found in P Lond
318
1635 (A.D. 88) ( ΞΞ- 11. p. 183), and for the corresponding |
verb see PSI IV. 3178 (A.D. 95) ἐὰν μ[ἤλλῃς καλαμουργεῖν,
γρά[ψ]ον μοι.
καλέω.
For this verb = ‘‘summon,” “invite,” as in Mt 22° a/.,
see P Oxy XII. 1487" (iv/A.D.) καλῖ σε Θέων vids ᾿Ωριγένους
εἰς τοὺς γάμους THs ἀδελφῆς ἑαυτοῦ ἐν τῇ αὔριον, and simi-
larly 26. 14861 (iv/A.p.). In both instances it is noticeable
that καλῖ takes the place of the earlier ἐρωτᾷ, cf. 73. 1484,
1485. See also P Hamb I. 295 (A.D. 89) κληθέντων τινῶν
. καὶ μὴ ὑπακουσάντων. The participle is common =
“‘called,’’ ‘‘named,”’ as in Lk 7 a/., e.g. P Petr 11. 4531 20
(B.C. 246) els φρούριον τὸ καλούμενον [ΠΠἸοσιδέον, Osty
,
καλος
1210 (Roman) Πασήμιο(ς) ΠΠκῶτο(ς) καλ(ούμενος), BGU I.
3497 (A.D. 313) ἐν κλήρῳ καλουμένου (1. — évw) ᾿Αφρικιανός
and P Oxy X. 12737 (A.D. 260) περιτραχήλιον μανιάκην,.
καλούμενον, ‘a necklace of the kind called maniaces’’
(Edd.). With the usage in Gal 115 we may compare CP
Herm I. 251-7’ Αντωνῖνος κληθήσεται and 24. 261: εἰ δοκεῖ
σίοι] κληθῆναι... αὐτούς, where the reference is to sum-
moning or calling as a witness: cf. BGU IV. 1138! (8.6.
19). In P Leid W:*-*6 (ii/iii A.D.) the worshipper is exhorted
to invoke the gods of hours and days—ei μὴ yap αὐτοὺς
καλέσῃς, . . οὐκ ἐπακούουσι: cf. also Kazbel 4812! τὴν
σὴν εὔνοιαν Kal πίστιν, Φαῖδρε, καλοῦντες ( ἐν βιοτῆς
μέτροις οὔποτε παυσόμεθα, where the verb is practically =
κλείω. See also P Fay 135? (iv/A.D.) cited s.v, καιρός.
MGr καλνῶ, Kado.
καλλιέλαιος.
This NT ἅπ. εἰρ. (Rom 1134) is fully discussed by Plasberz
in Archiv ii. p. 219 ff. in connexion with a Strassburg papy-
rus containing certain fragmentary Sayings. In one of these,
ΟΣ, the phrase els καλλιελαίαν occurs, and, though the
context is far from clear, the editor thinks there is evidence
that the word forms part of a Saying current in Jewish-
Christian circles, and may therefore have been derived from
the Pauline passage. If not, both the unknown writer and
Paul must have found the word in current usage.
καλοποιέω.
This verb, ‘‘do the fair (honourable) thing,” is confined
in the NT to 2 Thess 31 : cf. the late Aphrodito papyrus P
Lond IV. 133878 (A.D. 709) (= Chrest. I. 255) μέλλομεν
yap κελεύσει θεοῦ καλοποιῆσαι TO καλῶς διαπραττωμένῳ.
For a list of similar compounds see Lob. Phryz. p. 199 f.
καλός.
Hort in his note on 1 Pet 212 has pointed out that while
ἀγαθός ‘ denotes what is good in virtue of its results,” καλός
“denotes that kind of goodness which is at once seen to be
good.” It may not be possible always to press the distinc-
tion, but what we may call this self-evidencing power of
καλός, a goodness as it appears to, and is realized by, others
comes out generally speaking in the citations that follow.
Thus in its application to persons the adj. is united with
πιστός in the well-known early Christian letter of Pseno-
siris, where Psenosiris writes regarding Politike —t]atitny
παραδέδωκα Tots καλοῖς καὶ πιστοῖς ἐξ αὐτῶν τῶν νεκροτά-
φων (“‘grave-diggers’’) eis τήρησιν (P Grenf II. 731" (late
iii/A.D.) (= Selecttons, p. 118) ). And so in the Silco inscr.,
OGIS 201® (vi/A.D.), the King announces—érlotevoa τὸν
ὅρκον αὐτῶν, ὡς καλοί εἰσιν ἄνθρωποι, ‘‘ quia honesti homines
sunt” (Lepsius). With Heb 1318 we may compare P Rein
52° (iii/iv A.D.) οὐ καλῷ συνειδότι χρώμενοι. Similarly with
reference to animals we read of μόσχους καλούς in PSI IV.
409" (iii/B.c.), and in P Tebt 11. 40912 (A.D. 5) of certain
he-asses (Ὁ) as—Kadots . . καὶ τελήους καὶ εὐνοικούς, ‘fine
animals without blemish and good-tempered”’ (Edd.). The
varied usage with reference to things is seen in such
passages as: P Lond 3564 (i/A.p.) (ΞΞ 11. p. 252, Selectéons,
P- 59) καλῶς ποιήσεις ἰδίωι κινδύνῳ τὸ καλὸν πωλήσας ἐξ
ὧν ἐάν σοι εἴπῃ φαρμάκων ἔχειν χρείαν Σώτας ὁ φίλος μου,
κάλυμμα
“be so good as to sell at your own risk good quality of those
drugs of which my friend Sotas says that he has need,”
where καλόν is contrasted with σαπρόν a few lines further
on, just as in Mt 12%, 1348: P Oxy I. 1161f (ii/a.p.) (as
amended II. p. 319) κ[στην σταφυλῆς λείαν καλῆς Kal
σφυρίδα φοίνικος καλοῦ, ‘a box of very good grapes, and
a basket of good dates”: P Fay 1338 (iv/A.p.) ὑἸπερθοῦ
δὲ ἡμερῶν δύο] Kal τριῶν ἵνα. . . ὃ οἶνος. . καλὸς γένη-
ται, ‘* wait for two or three days in order that the wine may
become good’’: and with reference to clothing, P Tebt II.
27854 (early i/A.D.) κάλλιστον ἱμάτιν, 73. 423°4 (early iii/A.D.)
καλὸν χιτῶνα, P Oxy VII. 1069" (iii/A.D.) σπούδασον yap
τὸ κειθώνειν μου γενέστε (1. γενέσθαι) mpd λόγον, καὶ K[a]Aa
μέτρα αὐτῷ βαλέτωσαν, ““Ὅ6 careful to have my tunic made
properly, and let them put good measure into it” (Ed.).
An unusual compar. form is seen in P Oxy XIV. 16725*
(A.D. 37-41) at πράσεις ἡμῶν καλλιότεραι γεγ[ό]νασι λείαν,
καὶ ἐλπίζομεν ὅτι καλλιότεραι τούτων γενήσονται, ““Οὐτ
sales have become much more favourable and we hope that
they will become more favourable than this” (Edd.). The
word is used more generally in P Petr II. 13(19)® (B.c.
255-50), where, writing to his father, Philonides expresses
the hope kal ἐάν τι τῶν κατ᾽ ἀνθρώπινον γίνηται, τυχεῖν σε
πάντων τῶν καλῶν, “and should any mortal chance befall
you, that you should receive all attention’’ (Ed.), and P
Tebt 11. 4187 (iii/A.D.) εὐχόμενός σοι τὰ ἐν βίῳ κάλλιστα
ὑπαρχθήσεσθαι, “ praying that you may have life’s greatest
blessings” (Edd.), and P Oxy XIV. 16796 (iii/A.D.) πολλά σε
ἀσπάζομαι, κυρία, εὐχομένη σοι τὰ κάλλιστα, “1 send you
many salutations, my lady, and best wishes ᾿᾿ (Edd.). For
time we may cite P Goodsp Cairo 359 (iii/B.c.) (as completed
in Witkowski®, p. 48) ἐπιχέου, ὃν τρόπον κἀγὼ ἡμέραν
καλὴν ἤγαγον, while the phrase καλῇ ὥρᾳ = ““ἃ la bonne
heure ” is found in a Paris papyrus (see P Par p. 422). With
this last cf. P Tebt 11. 41814 (iii/a.p.) καλῇ πίστει, ‘in
good faith.” To the instances of the superlative given above
we may add P Oxy II. 237% 8 (a.p. 186) a proclamation
Ῥερὶπηϊηρ--- παραδείγματι τῷ καλλίστῳ χρώμενος, ““ follow-
ing a most illustrious precedent” (Edd.), and P Flor IT.
20119 (A.D. 259) ἰχθὺν κάλλιστον, ‘“a sufficient quantity of
fish.” MGr πάαινε στὸ καλό, or simply στὸ καλό,
“*farewell.”
κάλυμμα.
The plur. is used of ‘‘tabulae ligneae” in Sy// 53757 (2nd
half iv/B.c.) ἐπιθεὶς καλύμματα, πάχος δακτύλου, πλάτος ἕξ
δακτύλων.
καλύπτω.
The use in the Κοινή of the simplex, which is rare in
prose as compared with the compound κατακαλύπτω, is
traced by Nageli (p. 27) to Ionic influence, see e.g. the Ionic
inscr. of B.C. 420, Sy// 877° ἐχφέρεν δὲ ἐγ κλίνηι σφ[εῖνό-
[ποδι κ]αὶ μὲ καλύπτεν. Other exx. of the verb from the
inserr. are Sy// 43814 (Delphi—c. B.c. 400) τὸν δὲ νεκρὸν
κεκαλυμμένον φερέτω σιγᾶι, and 24. 93919 μηδὲ (παρέρπην
τὰς γυναῖκας) τὰς [τρίϊ]χας ἀμπεπλεγμένας μηδὲ (τοὺς ἄνδρας)
κεκαλυμμένος. See also Aristeas 87 τῶν λειτουργούντων
ἱερέων κεκαλυμμένων μέχρι τῶν σφυρῶν βυσσίνοις χιτῶσιν
(cf. Exod 3655), ‘‘ the ministering priests were clad in ‘coats
of fine linen’ reaching to the ankles”’ (Thackeray).
319
κάμηλος
καλῶς.
Michel 163° (B.C. 148-7) καλῶς καὶ ἐνδόξως ἀναστραφείς,
. ἢ πάντα καλῶς καὶ πρεπόντως βραβεύσας may serve
as exx. of the ordinary usage of this adverb. The epis-
tolary formula καλῶς ποιήσεις, which is practically =
““please,” is very common, and is generally construed with
a paratactic participle (cf. 3 Jn®, and in the past Ac 10%,
Phil 4": see also 2 Pet 115), e.g. P Hib I. 8217 (B.c. 239-8)
καλῶς οὖν [π]οιήσεις συναν[τι]λ[α]μβανόμενος προθύμως
περὶ τῶν εἰς ταῦτα συγκυρόντων, ‘please therefore to give
your zealous co-operation in all that concerns this” (Edd.),
P Amh II, 417° (ii/B.c.) καλῶς οὖν ποήσετε συνπαραστάντες
αὐτῶι ἕως ἂν πίο]ήσητία]. τὸν σφραγίισμό]ν, ‘‘ please
therefore assist him until he carries out the sealing” (Edd.),
BGU II. 596% (a.p. 84) καλῶς ποιήσεις συνελθὼν [ΑἸίλου-
ρίῳνι τῶι κομίζοντί σοι τὸ ἐπ[ι]στ[ό]λιον, P Fay 125%
(ii/A.D.) καλῶς [ποιή]σεις, ἄδελφε, μὴ ἀμελήσας το[ῦ]
κλήρου τοῦ στρατηγικοῦ, ““γοι will do well, brother, not
to neglect the ballot for strategus” (Edd.), and the early
Christian letter P Amh I. 3(α) 1.1 (a.p. 250-285) καλῶς οὖν
ποιήσαντ[ες] ὠνησάμενο[ι] τὰ ὀθόν[ια, “you will do well,
therefore, to purchase the linen cloth.” The construction
with the inf. is found in BGU IV. 12037 (B.c. 29) καλῶς
ποιήσεις γράψαι : cf. 75. 1078% (A.D. 39) οὐ καλῶς δὲ ἐπόη-
gas... μὴ σημᾶναί μοι, P Oxy VII. 10678 (very illiterate—
ili/A.D.) οὐ καλώς ἔπραξας μὴ ἐλθεῖν, and with εἰ in P Petr
II. 11(1)! (iii/B.c.) (= Selections, p. 7) καλῶς ποιεῖς εἰ
ἔρρωσαι kal τὰ λοιπά σοι κατὰ γνώμην ἐστίν. One or two
miscellaneous exx. of the adverb with ἔχω (cf. [Mk] 1618)
may be added—P Petr II. 19(1@)° (Ptol.) οὕνεκα tod θεοῦ
καὶ τοῦ καλῶς ἔχοντος, “in the name of God and of fair
play” (Ed.), 2. III. 53(/)1° (Ptol.) αὐτῶν ὑμῶν ἕνεκα καὶ
ἡμῶν καὶ τοῦ Kadws ἔχοντος, ‘for your own sake and for
ours, and in the name of propriety,” PSI IV. 3611 (.c.
251-0) ἐάν σοι [φ]αίνηται καλῶς ἔχειν, γράψον ᾽Αρι-
στάνδρωι περί μου, P Par 407 (B.C. 156) οὔτε τοῦ ἱεροῦ
στοχασάμενοι, οὔτε τοῦ καλῶς ἔχοντος, and P Gen I. 548
(iv/A.D.) θέλο σου πάντοτε καλῶς ἔχειν. See also P Oxy II.
2371: 51 (A.D. 186) ὅπερ οὐ καλῶς ἐνδέχεται εἰ μὴ ἄνωθεν
γένοιτο ἀντίγραφα, ‘this cannot be done adequately unless
copies are made from the beginning” (Edd.). The very rare
ἀκάλως is found in P Oxy XIV. 1676” (iii/a.D.) ἐὰν δὲ ἐκτός
| pov οὐκ ἀκάλως ἔχῃς, χαίρω ὅτι Kada[s] ἔχεις μέν, “Sif you
are not unhappy away from me, I rejoice for your happiness”
(Edd.). MGr καλώς τον, “he is welcome.”’
κάμηλος.
In P Tebt I. 252 (B.c. 95-4 or 62-1) 1 talent is paid for
1. ρης καμή(λων Ὁ), but, as will be observed, the editors
regard the completion of the word as doubtful, and the
doubt is increased when we note that this is the only refer-
ence to camels as beasts of burden that we can produce
from Ptolemaic times. In Imperial times, on the other
hand, they are constantly referred to, as in the custom-house
receipt P Ryl II. 1972 (late ii/A.D.) τετελ(ώνηται) διὰ
πύλης Σοκνοπίαίου) Νήσου ρ΄ ν΄ Σαραπίων ἐξάγ(ων) ἐπὶ
καμήλ(ῳ) ἃ μιᾷ λαχανοσπέρμ(ου) ἀρτάβί(ας) ἕξ τελ(ούσας)
(δραχμὰς) πέντε, ““Ῥαϊὰ at the custom-house of Socnopaei
Nesus for the tax of 4; and τἷς by Sarapion, exporting
on one camel six artabae of vegetable-seed paying five
,
καμινος
drachmae” (Edd.), and in the illiterate P Oxy VII. 106917
(iii/A.D.) τάχα yap δυνασθῶμεν φο[ρ]υτρείσε (/. φο[ρ]ετρίσαι)
σοι δύω καμήλους [πυ]ροῦ καὶ πέμψε πρὸ σέν, ‘for we may
be able to load two camels with wheat for you and to send
them to you”’ (Ed.). BGU I. 352" (a.p. 135-6) mentions
as registered—KapidAous τελείους τρεῖς, and similarly in P
Lond 3287 (a.p. 163) (= 11. p. 75) the writer announces
that of the two camels and a foal (καμήλων δύο καὶ πώλου)
which he possessed in the previous year, one has been requi-
sitioned eis κυριακὰς χρείας, ‘for Imperial service”: he
therefore returns two camels for the current year—!® τοὺς δὲ
λοιποὺς καμήλους B ἀπογρ(άφομαι) εἰς τὸ ἐνεστὸς (ἔτος).
καμήλια. In P Oxy III. 4988 (ii/A.p.) we read of “‘ squared
building-stones transportable by camel” —AQov κύβων
καμηλικῶν, though too heavy for other beasts: this is re-
markably like μύλος ὀνικός in Mk 9%. Cf. also OG/S 62918
(A.D. 137) τεσσάρων γόμων καμηλικῶν τέλος ἐπράχθη :
so 30,88. On the τέλεσμα καμήλων see Wilcken Ο έν. i.
Ρ. 378.
κάμινος.
Ostr 1168 (Ptol.) λό(γος) ἀχύρου. εἰς τὰς καμείνους ἀγω-
(γαὶ) κί, P Petr III. 46(4)! (Ptol.) εἰς κάμινον τὴν οἰκοδο-
μηθεῖσαν πρὸς τὴν διάληψιν τῆς εἰς τὴν τροφὴν τῶν μόσχων
ὀλύρας, ‘‘ for the oven built to receive the rye intended for
the food of the calves” (Edd.), BGU III. 699% (ii/A.D.)
πλινθοφόρους ἀπὸ Kapelvou ts οἰκοδομὴν ἰσαγωγοῦ.
καμμύω.
This syncopated form (= καταμύω), which is found in Mt
1315, Ac 2827, both from LXX Isai 610, is warranted good
Kow7y by the ban of Phrynichus (ed. Lobeck p. 339f.,
Rutherford VP p. 426f.): see also Thumb He//ex. p. 63f
Asa matter of fact, it occurs in the magic P Lond 1218%
(iii/a.p.) (=I. p. 111) καμμύσας ἀναβλέψ[α]ς ὀψῇ ἔ[μ]-
προσθεν σοῦ σκίαν ἑστῶσαν.
κάμνω.
P Giss I. 478 (time of Hadrian) ὡς μὴ κάμνειν τὸν φοροῦν-
τα αὐτόν, BGU III. 884-0 (ii/iii A.D.) καὶ ph λίαν οὕτωι
κάμω, P Flor IIT. 382° (a.p, 222-3) τοῖς ἑβδομήκοντα ἔτη
βεβιω]κόσιν καὶ ἐν tails λει]του[ργ]αις κεκμηκόσιν ai
προτε[τα]γμέναι θεῖαι διατάξεις, P Oxy XII. 1414537 (A.D.
270-5) κάμε ἄξια τοῦ ἐπάνω χρόνου, ‘labour in a manner
worthy of the past” (Ε44.). Note the compound in PSI I.
47? (vi/A.D. ?) ἀπέκαμον τὸ λοιπὸν κεκτημένων ἐν TH ὑμῶν
πεδιάδει. The subst. occurs in P Tebt II. 3145 (ii/A.D.)
ὅσον κάμ[α]τον ἤνεγκα, ‘how much trouble I had,” P Fay
106! (c. A.D. 140) ὅπίως δυ]νηθῶ ἐμαυτὸν ἀνακτήσασθαι
ἀ]πὸ τῶν καμάτων, ‘‘so that I may be able to recover from
the effects of my labours” (Edd.), OGZS 71714 (building of
a temple—a.D. 261-268) ταῦτα πάντα ἐκ τῶν ἐμῶν καμάτων
εὐχαριστήσας τῷ Σαράπιδι τῶ Μινιεῖ. For the derived
sense ‘‘am ill,” as in Jas 515, cf. Musonius p. 20° θεραπείαν
oA , ΞΕ eR , , Pree το
τῶν καμνόντων. In MGr κάμνω, κάμω, κάνω, -- make,
**do,” generally with the added idea of ‘‘ toil.”
κάμπτω.
P Tebt II. 3978 (A.D. 198) κεκαμμένον δάκτυλον μικρὸν
χειρὸς ἀριστερᾶς, ““« bent little finger on the left hand,”
320
,
κανὼν
similarly CPR I. 170% (A.D. 97-117), P Oxy X. 12874 (early
i1i/A.D.) καμψάντων (gen. abs.) ἐπὶ βορ(ρᾶν), 70.15 καμψάν-
τῶν ἐπ᾽ ἀπηλ(ιώτην).
“ay.
For this crasis, as in Mk 578, 656, Ac 515, cf. PSI IV. 2869
(iii/iv A.D.) ἵνα κἂν ἐγὼ εἰδῶ, P Oxy XII. 1593 δ. (iv/a.p.)
οὐκ[ἐϊδήλωσάς μοι κἂν περὶ τῆς ὁλοκληρίας ὑμῶν... κἂν
νῦν, ἄδελφε, πάντα ὑπερθέμενος ἀντίγραψόν μοι KTA. See
also P Rein 52° (iii/iv A.D.) ὑμεῖς δὲ ἠμελήσατε ἴσως οὐ καλῷ
συνειδότι χρώμενοι" ὃ κἂν νῦν ποιήσατε KTA., ‘but you have
neglected to do it perhaps because you have not a good
conscience: do it now at least,’’ etc. (cf. Archiv iii. p.
527f.). On the intensive force of κἄν, as distinguished from
the simple καί, cf. Jannaris Gr. ὃ 598.
Kava.
See F. C. Burkitt Syrzac Forms, pp. 18f., 22.
Καναναῖος.
Dalman (Words, p. 50) thinks that the original Greek
form of this surname (Mt τοῦ, Mk 318) was Kavvatos = 930,
“a zealot” (cf. Lk 61). On the form see also Moulton
Gr. ii. p. 109, Burkitt Syrzac Forms of NT Proper Names
(Brit. Acad. 1912), p. 5.
Κανδάκη.
An interesting inscription belonging to B.c. 13 comes to us
from the ancient Pselkis on the borders of Ethiopia in which
an embassy on its homeward journey πρὸς] τὴν κυρίαν
βασίλισσαν records its ‘‘adoration.” Wilcken (Hermes
xxvili. (1893) p. 154 ff.) has shown good grounds for beliey-
ing that in this βασίλισσα we are to see the famous Kay8axn_
of Ac δ57, The whole inscr. is in consequence worth record-
ing here—Apmoxpds ἥκω ἀναβαίνων μετὰ "E[parov] πρεσ-
βευτοῦ kal Taplov γραμματέως [πρὸς] τὴν κυρίαν βασίλισσαν
καὶ τὸ προσ[κύνημα] ἐπόησα ὧδε παρ[ὰ] τῷ κυρίῳ “Epp[q
θεῷ μεγίστῳ] kal’ Epdrov καὶ ᾿Ανθούσης kal [ Αλε]ξανδρήας,
ἔτους tL ἸΚα([σα](ρος) Μεχ[είρ (Cagzat I. 1359). In itself
the name Κανδάκη, like Ptolemy, was a dynastic title (“quod
nomen multis iam annis ad reginas transiit,” Pliny A.J. vi.
35). See also Laurent V7 Studien, p. 140 fl.
καγών.
One or two citations for this difficult word may be useful.
Syil 540 15 (B.C. 175-1) ποιῶν ὀρθὰ πάντα πρὸς κανόνα
διηνεκῆ shows k. in its original use as “"ἃ straight rod,” “ἃ
level,” with reference to the building of a temple: cf. Job
38° (Aq.) of a measuring line. For the metaphorical use
derived from this, as in Gal 615, cf. P Par 6358 (z.c. 165) (=
Ρ Petr III. p. 22) ἐπαγαγόντα τὸ δισταζόμενον ἐπὶ τὸν
ἐκκείμενον κανόνα, ‘if he applied the doubtful cases to the
rule provided for him’ (Mahaffy), and P Lond 130% (i/ii
A.D.) (=I. p. 133) διὰ κανόνων αἰωνίων, of the ancient rules
of astrology. An interesting ex. of the word as applied to
the model or ideal man is afforded by Epict. iii. 4. 5 εἰδέναι
σε οὖν δεῖ, ὅταν εἰσέρχῃ els τὸ θέατρον, ὅτι κανὼν εἰσέρχῃ
καὶ παράδειγμα τοῖς ἄλλοις. We can cite no passages from
our sources in support of the meaning ‘‘a measured area ” or
“province” (RV), which κανών apparently has in 2 Cor
,
καπηλευω
1018, 16. but after the time of Diocletian (cf. Wilcken Osé.
i, p. 387 f.) the word is common with reference to a regular
contribution or charge for public purposes. Thus in P Amh
IT. 138!* (a.p. 326) a pilot declares that he has embarked
two hundred centenaria of charcoal for transport to Alex-
andria on account of ‘‘taxes’’—x]avédvos, and in P Lond
99°“. (iv/A.D.) (=I. p. 158) a distinction is drawn between
the normal charge (κανών) and a special addition to it
(πρόσθεμα) : cf. 26. 234° (c. A.D. 346) (= 11. p. 287) εἰς τὴν
ἀπαίτησιν τῶν δεσποτικῶν κανόνων, ‘the Imperial dues.”
See also P Grenf II. 8015 (a.p. 402) and the late zd. 95?
(vi/vii A.D.) where k. is applied to the contributions of the
laity for the support of the clergy. The dim. κανόνιον occurs
in connexion with a supplementary list of persons liable to
the poll-tax in P Lond 2516 (a.p. 94-5) (ΞΞ 11. p. 40). In
the Christian BGU I. 31017 (Byz.) we have a reference to
ἱερῷ κανόνι, but unfortunately the context is very mutilated.
For the history of the word with special relation to its ecclesias-
tical meaning, see Sophocles Zex. s.v., Westcott Ov the Canon,
App. A, and Souter Zext and Canon, p. 154 ff. Dr. Rouse
tells us he attended a sale of some leases of Church property
in the island of Astypalaea in 1905. “" Bills of sale describ-
ing each plot were on the wall ; and when I asked what these
were, I was told εἶνε 6 kavovicpds.”’ He suggests that κανών
may have meant the ‘‘ official description’’ of anything: he
would apply this in 2 Cor τοῦδ, Boisacq, p. 406f., favours
the connexion with κάννα, ‘‘a reed,” a word which may be
of Semitic origin.
καπηλεύω.
This verb is confined in Biblical Greek to 2 Cor 217, where
the meaning ‘‘deal in for purposes of gain” rather than
“adulterate” may be illustrated from BGU IV. 1024"i-23 (end
of iv/A.D.: Archiv iii. p. 302) with reference to a harlot—
ὅτι [τὸν μὲν βίον ἀσεμνῶς διῆγεν, τὸ δὲ Té[Aos . .]pws
γυπέριον ἐκαπήλευσεν. See also the rebuke addressed by
Apollonius of Tyana to Euphrates Vita Afoll. i. 13 ἀπῆγε
τοῦ χρηματίζεσθαί τε kal τὴν σοφίαν καπηλεύειν, “tried to
wean him of his love of filthy lucre and of huckstering his
wisdom ” (Conybeare), and the use of καπηλικός = ‘‘ mer-
cenary”’ in M. Anton. iv. 28. The verbis used = ‘‘ trade,’’
“sell,” in Aftchel 5941* (B.C. 279) τῶν οἰκημάτων ἐν ois
Ἔφεσος kan ever, and for the subst. κάπηλος, “ dealer,”
“huckster” (cf. Isai 1°, Sir 267), especially with refer-
ence to a retailer of wine, see P Tebt II. 612 (i/ii A.D.)
καπήλων TeBrivews διὰ τῶν οἰνοπρατῶν ἑκάστ(ου) (Spax-
pat) ἢ. For the fem. καπηλίς, see P Fay 12 (c. B.C. 103),
and for καπηλεῖον, ‘‘inn,” ‘‘tavern,” see P Tebt I. 4318
(B.c. 118). Cf. MGr καπηλειό, ““ retail shop.”
καπνός.
BGU IV. 1026**1. 17 (magic) λαβὲ παρ᾽ αὐτοῦ τὰ περιάμ-
ματα (‘‘amulets”’) πρόσβαλε ῥίζαν καὶ θὲς ὑπὲρ [κ]απν[ό]ν.
For the verb, which is found in the LXX, cf. P Lond 121178
(iii/A.D.) (=I. p. 89) κάπνισον Aayod κεφαλί(ήν). Καπνός,
which survives in MGr, stands for *kFatvés, Lat. vapor.
καοδία.
In the magic P Lond 46157 (iv/a.D.) (=I. p. 70) we read
of—Kap8ia περιεζωσμένη ὄφιν. With Lk 2455 we may com-
pare 26. 1217 (iii/A.p.) (=I. p. 99) καιομένην τὴν ψυχὴν
Part IV.
321
καρποφόρος
καὶ τὴν καρδίαν. The same conjunction of ψυχή and καρδία
(cf. Mt 2257 a/.) is seen in the imprecatory tablet Wiinsch
AF 3}° (Imperial age) στρέβλωσον (cf. 2 Pet 318) αὐτῶν τὴν
ψυχὴν καὶ τὴν καρδίαν. The new Logion 3 (P Oxy I. p. 3)
πονεῖ ἡ ψυχή μου ἐπὶ τοῖς υἱοῖς τῶν ἀνθρώπων, ὅτι τυφλοί
εἰσιν τῇ καρδίᾳ αὐτῶν offers an interesting parallel to
Eph 18,
καρδιογνώστης.
This word, which is first found in Ac 124, is traced by
Preuschen (HZ 7 ad /.) to the Christian-liturgical usage of
the time. It occurs again in 7d. 158: for the thought cf.
Jer 17° ἐτάζων καρδίας.
καρπός
is common in the sense of “" fruit,” ‘* produce ’’ of the land
generally, e.g. P Eleph 1415 (Ptol.) τῆς δὲ γῆς κυριεύσει Kal
τῶν καρπῶν (A.D. 54-67), or, more particularly, of an olive-
yard, P Ryl II. 130! (a.p. 31) ἐτρύγησαν ἐκ τῶν καρπῶν
οὐκ ὀλίγην ἐλᾶν, or of a vineyard, P Fay 1275 (ii/iii A.D.)
τοῦ καρποῦ τοῦ ἀμπελῶνος. The phrase EvA([vev κ]αρπῶν
is used in OG/S 5515 (iii/B.c.) with reference to tree-fruits,
such as apples, etc.; see Dittenberger’s note ad /. and cf.
PST V. 528'°(iii/B.C.) περὶ τοῦ καρποῦ τοῦ ξυλικοῦ, apparently
the tax ξυλίνων καρπῶν. Another ex. of the sing. is P Oxy
XIV. 1632! (A.D. 353) καρπὸν φύί -- οί)νικος χωρίων σου
δύο, “186 date-crop of your two estates” (Edd.). For the
metaphorical usage Rouffiac (p. 51) cites Préeve 11214 (after
B.C. 84) συνιδὼν δὲ ὅτι μόνη μεγίστους ἀποδίδωσιν ἡ ἀρετὴι
καρποὺς καὶ χάριτας : cf. Jas 3!7f, α΄. We have no example
of καρπός = “‘ profit,’’ *‘credit,’’ as in Phil 417 (‘‘ the interest
which is accruing to your credit,” Moule CG7 ad 1), but,
as showing how easily this sense might arise, we may quote
the corresponding use of καρπεία in P Petr III. 53 (p)§
(ili/B.C.) π]ρὸς τὰς καρπείας ἃς... . ἡμᾶς κομίζεσθαι ἐκ
τοῦ [ἱ]εροῦ, ‘‘ with respect to the profits which we should obtain
from the temple ’’ (Edd.) : cf. also καρπίζομαι in P Ryl IT.
11976 (A.D. 54-67) μέχρι νῦν καρπίζεται τὴν αὐτὴν ὑποθήκην
ἀφ᾽ ἧς ἀπηνέγκατο εἰς λόγον ἀργυ(ρίου) (ταλάντων) é, ‘he
continues up to the present to enjoy the mortgage aforesaid
by which he has profited to the extent of 5 talents ’’ (Edd.).
For the adj. κάρπιμος see Kazbel 1039 s.v. θερίζω.
Κάρπος.
According to Thieme (p. 40) this proper name (2 Tim 413)
is found on a Magnesian coin of A.D. 230, M. Αὐρ. Κάρπος.
καρποφορέω.
The corresponding subst. is found in P Oxy IX. 12208
(iii/A.D.) ἢ δοκῖ σοι, κύριέ pov, πέμψε (1.- αἰ) por κέρμα
εἰς τὰ γινόμενα παρ᾽ ἐμοὶ ἔργα τῆς κοφορίας (/. καρπο-
φορίας) ; ““Μου]α you be pleased, sir, to send me some
money for the business of harvesting going on here?” (Ed.).
καρποφόρος.
In the Median parchment P Sa‘id Khan 1 A?8 (z.c. 88) a
vineyard is provided μετὰ ὕδατος kal ἀκροδρύοις kapzro-
φόροις τε Kal ἀκάρποις, “‘with water and vine-stocks, both
those in bearing and those not.” Cf. also Prezsigke gg1®
(A.D, 290) τὸ ἐπίάγαθ]ον γόνιμ[ον] νέον ὕδωρ σὺν τῇ
42
,
καρτερέεω
καρπ[οφό]ρ[ῳ γ]αίῃ. For the adj. as an epithet of Demeter
cf. the Ephesian inser. Sy// 655° (A.D. 83) Δήμητρι Καρπο-
φόρῳ kal Θεσμοφόρῳ.
καοτερέω.
The meaning ‘‘ persevere,’’ ‘‘endure,”’ usually given to this
verb in Heb 1127, is supported by the new Alexandrian erotic
fragment, P Grenf I. 11° (ii/B.c.) μέγαν ἔχει πόνον, ζηλοτυ-
πεῖν yap Set, cavers καρτερεῖν. See also Arist. Magn. Mor.
ii. 6. 34 ὃ γὰρ καρτερῶν καὶ ὑπομένων τὰς λύπας, οὗτος
καρτερικός ἐστιν (cited by Mayor on 2 Pet 1°). A somewhat
different usage occurs in P Amh II. 130° (A.D. 70), where a
certain Gloutas excuses himself for not having sold some
barley, on the ground that others had vainly offered to sell—
τούτου χάριν καρτερῷ, ‘this is why I am holding on”
(Edd.). If we assume that τὴν κριθήν is understood here
after καρτερῶ, we might find support for Luther’s rendering
of Heb Zc. ‘‘denn er hielt sich an den, den er nicht sihe,
als séhe er ilin.’’ For an interesting suggestion that the
verb in this verse may mean ‘‘kept his eyes upon,” on the
analogy of certain passages in Plutarch, see #xp7 xxvii.
p. 186. The adv. καρτερῶς = ‘‘strongly’’ occurs in P Par
ie (B.c. 160) émémeodv(?) τε καρτερῶς [ἐμοί. MGr
(ἀγκαρτερῶ, “expect,” ‘ wait for.”
κάρφος
is found in a sepulchral epitaph Aazbe/ 980° where it is
said of the pious man (ὃ εὐσεβής) --οὐδὲ κάρφος ἐβλάβη, “he
was not a whit injured” (cf. LS s.v.): see Mt 7%, where all
our English versions from Wycliffe down to RV adopt the
translation ‘“‘mote” = ‘‘a very small particle.” The Old
Lat. has s¢#pzla, and the Vulg. festuca: cf. Hesych. κάρφος"
ἄχυρον, χόρτος. κεραία ξύλου λεπτή.
κατά,
the favourite preposition of Polybius, by whom it is often
used in place of ἐν, eis, and περί (Krebs Pra. p. 4), is also
found with considerable variety of application in the NT,
where it occurs 73 times c. gen., and 391 times c. acc. (cf.
Proleg. p. 105). Brugmann (Awrze Vergletchende Gramma-
zk, p. 479) considers that the earliest use of the word was
“‘along ” something, so as to remain in connexion and con-
tact with the object, and from this most of the senses found
in the NT can be derived.
I. (1) Turning to the construction c. gen. we find that the
meaning ‘‘along” has passed into ‘‘down,” a usage not
found in ΜΟΥ, in such passages as P Petr II. 18(26)!° (B.c.
a ἐπιπεσὼν ἔτυπτεν [ad]t[o]v κατὰ τοῦ τραχήλου, Chest.
τοῦ πνοήν: ἐξ Mt 8%, r Cor 114, 2 Cor 8%.
(2) This in turn becomes ‘‘ against,” as in Mt τοῦδ, Mk
14°5, e.g. P Eleph 115 (B.c. 311-0) (= Se/ections, p. 4) ὅπου
ἂν ἐπεγφέρηι: Ἡρακλείδης κατὰ Anpytplas ἢ Δημητρία τε
Ἡρακλείδου, ““ wheresoever Heraclides brings the charge
against Demetria, or Demetria and those acting with De-
metria bring the charge against Heraclides,” P Petr II. 2
(2)? (B.c. 260) ἐκόμισέν μοι Δωρίμαχος ἔντευξιν κεχρημα-
τισμένη[ν] κατὰ Διονυσίου, ““ Dorimachus brought me an
official (or certified) petition against Dionysius” (Ed.), P
322
| 240) ταῖς κατὰ σελήνη[ν] ἡμέραις, “
| (B.C. 114) περὶ τῶν κατὰ Πολέμωνα, “"
καὶ τοὶ μετὰ Δημητρίας πράσσοντες ἐπεγφέρωσιν κατὰ
,
κατα
Par 457 (B.C. 153) προσέχων, μὴ εὕρῃ τι κατά σου ἰπῖν, P
Tebt I. 7% (B.C. 114) ἐγκλήματα κατὰ τῶν ὑποτεταγμένων
τῆι διοικήσει, ‘complaints against subordinates of the
finance administration,” P Fay 128 (c. B.C. 103) ἐπέδωκα κατ᾽
αὐτοῦ περὶ τούτῳϊ[ν] τὰς εἰθισμένας προσαγγελίας, “1 made
the customary charges against him on these counts ’’ (Edd.),
P Oxy VI. S98 (a.D. 123) κατ᾽ αὐτῆς προελθεῖν, “to pro-
ceed against her.” This usage, which is only figurative in
good Attic writers, is common in the Kow# throughout the
Ptolemaic and Roman periods, as the above exx. show: it
is, however, lost in MGr (Thumb Handbook, p. 106).
(3) By a usage which in the NT is confined to Lk (415 αΔ),
and is always associated with ὅλος, κατά has also the force of
“throughout ” as in P Giss I. 488 (A.D. 202-3) κατὰ κυρια-
κῆς γῆς: cf. Polyb. iii. 19. 7 κατὰ τῆς νήσου διεσπάρησαν.
The phrase καθ᾽ ὕδατος is frequent with reference to land
“under water,” e.g. BGU 11. 5711 (ii/a.p.) (as amended
Archiv i. p. 151 n.®) ἀβρόχου kal καθ᾽ ὕδ(ατος), P Oxy VI.
g 18%. 18 αἱ. (ji/A.D.) αἱ οὖσ(αι) καθ᾽ ὕδ(ατος), of certain flooded
arourae.
(4) Good exx. of the prep. in asseverations, oaths, as in
Mt 2683, τ Cor 1525, Heb 6:16, are afforded by P Par 63°°
(B.c. 164) (=P Petr III. p. 20) λαβεῖν μὴ μόνον ἐπὶ τῶ[ν]
θεῶν ἀλλὰ Kal κατὰ τῶν βασιλέων, “to exact oaths from you
not only by the gods, but also by the kings” (Mahaffy), P
Par 574149 (jii/A.D.) (= Selections, p. 113) ἐξορκίζω σε
δαῖμον, ὅστις ποτ᾽ οὖν εἶ, κατὰ τούτου τοῦ θεοῦ σαβαρβαρ-
βαθιωθ, “41 adjure thee, O demon, whoever thou art, by the
God Sabarbarbathiéth.””
II. (1) When we pass to κατά c. acc., we are at once met
with a number of instances of the κατά phrase forming a
mere periphrasis (a) for the possessive pronoun, or (b) for the
gen. of a subst., or even (c) for an adj.
(a) The following are examples of the first class of these
periphrases—P Eleph 13% (B.c. 223-2) ἐχάρην ἐπὶ τῶι pe
αἰσθέσθαι τὰ κατὰ σέ, ““1 was glad when I had learned your
affairs,’ P Leid Bi 9 (B.c. 164) ἐπὶ τῆς καθ᾽ ἡμᾶς λειτουργί-
as, P Tebt I. 245 (n.c. 117) τῆς καθ᾽ ἑαυτοὺς ἀσχολίαί --
-ἰας), P Tor I. ri (B.c. 116) ὑπόμνημα ὑπὲρ τῶν κατ᾽
αὐτούς, P Tebt I. 75 (B.c. 114) μηδ᾽ ἄλλοις ἐπιτρέπειν κατ᾽
αὐτοὺς διεξάγειν, “ΠΟΥ allow others to decide their case’’
(Edd.), and OG/S 168" (B.c. 115) παραγεγονότες εἰς τοὺς
καθ᾽ ὑμ[ᾶς τόπους. For τὰ kat’ ἐμέ, as in Phil 1° αὐ, we
may add the illiterate P Oxy I. 120" (iv/a.p.) ἄχρις ἂν γνῶ
πῶς τὰ κατ᾽ αἰμαὶ ἀποτίθαιται (/. ἐμὲ ἀποτίθεται). For
further exx. of this usage in late Greek see Schmidt /os.
| p. 390, Kalker Quaest. p. 282 f.
(b) The periphrasis for the gen. of a subst. is seen in P
Hib I. 82! (b.c. 239-8) τὰ κατὰ τὴν ypapparelay,
duties of the scribe’s office,” P Tebt I. 5° (B.c.
τῶν κατ᾽ ᾿Αλεξά(νδρειαν) ὅρ[μων, “
andria,’’ 2b. 1317 (B.C.
τ[ῆς κ]ώ(μη5),
“the
118) ἐπὶ
at the harbours of Alex-
114) τὰ κατ[ὰ τ]ὴν ἐπισ(τατείαν)
“τῆς duties of epistates of the village,” 7d. 16°
regarding the case of
Polemon,’’ 76. 10547 (B.C. 103) τὰ κατὰ Ti[v μ]ίσϑωσιν,
‘the provisions of the lease,” P Lond 1164(4)?° (a.p. 212)
(ΞΞ ΠΙ. p. 167) ὑπὸ [το]ῦ κατὰ πατέρα pov ἀνεψειοῦ, and
Polyb. iii. 113. I ἡ κατὰ τὸν ἥλιον ἀνατολή.
(c) This usage went even the length of a κατά phrase
taking the place of an adj., asin P Hib I. 27% (B.c. 301-
the lunar days.”
,
κατὰ 3
(2) For κατά, ‘‘according to,’
Ὁ
“a
,
3 KaTa
of standard, law, rule, as | pare the reference in a bailiff’s letter to his ‘‘diary”’ or
in Rom τοῦ, 1 Cor 78, 2 Cor 8%, Heb 1133, cf. P Petr II. | journal—P Oxy IX. 12204 (iii/a.p.) ἀἸνέπεμψά σοι διὰ
11(1)? (iii/B.c.) (= Selections, p. 7), τὰ λοιπά σοι κατὰ
γνώμην ἐστίν, P Tebt I. 40% (p.c. 117) κατὰ τοὺς τῆς
κώμης ἐθισμούς, P Oxy I. 37-8 (a.p. 49) (= Selections,
Ρ. 51) κατὰ τὰ ὑπὸ τοῦ κυρίου ἡγεμόνος κριθέντα, Chrest. |
I. 352" (Α.Ὁ. 117) κατὰ <td> κελευσθέντα, 26. 17 κατὰ τὸ ἢ
ἔθος (cf. Lk 18), and from the inscrr. OGZS 5633 (B.c. 237)
κατὰ τὸ πρότερον γραφὲν ψήφισμα. Similarly κατὰ λόγον,
as in Ac 1815, ‘*in accordance with what is right, befitting,”’ |
is common in epistolary phrases, e.g. P Eleph 13} (B.c. 223-
2) εἰ ἔρρω[σ]αι kal τὰ λοιπά σοι κατὰ λόγον ἐστίν, εἴη dy |
ὡς ἐγὼ θέλω, “if you are well, and other things are going
tightly, it would be as I wish,”’ P Lond 42? (B.c. 168) (=I.
Ῥ- 30, Selections, Ῥ. 9) εἰ ἐρρωμένωι τἄλλα κατὰ λόγον ἀπαν-
τᾶι, εἴη ἂν ὡς τοῖς θεοῖς εὐχομένη διατελῶ, P Goodsp Cairo
45 (ii/B.c.) (= Selections, p. 24), P Par 63° (B.C. 165).
We may note here the use of kata in the titles of the
Gospels, where it practically points to authorship (cf. Zahn
Introd. ii. pp. 387 f., 396). MGr κατὰ τὸ νόμο, ““ accord-
ing to the law,” κατὰ τὸν καιρό, “according to the weather ””
(Thumb Handbook, p. 106). Κατά has a local sense in P
Oxy VI. 9048 (v/A.D.) πληγαῖς κατακοπτόμενον κατὰ τὸ
σῶμα, ‘‘ belaboured with blows on my body’’: cf. Rom 723,
Eph 6°.
(3) This brings us to the idea of “‘ throughout” with refer- |
ence to place, as in P Hib 1. 82!®(B.c. 239-8) kara τόπον,
«throughout the district,” P Tebt I. 8° (c. B.c. 201) ἐν τοῖς
κατὰ Λέσβον καὶ Θραίκην τόποις, 10. 5189 (B.c. 118) τοὺς
κατὰ τὴν χώραν φυ(λακίτας), OG/S 907 (Rosetta stone—
B.C. 196) ἐκ τῶν κατὰ τὴν χώραν ἱερῶν, and the contracted
κατὴν (= κατὰ τὴν) χώραν in P Par 635 (B.c. 165) (= P
Petr III. p.26). An interesting memorial inscr. from Egypt,
published in Archiv v. p. 168f., commemorates one who
has been laid between his mother and brother—dév καὶ ἡ
σωφροσύνη κατὰ τὸν κόσμον λελάληται.
(4) The meaning ‘‘ during,” ‘‘about,” with reference to
time is common—P Lille I. 1 vectol (B.c. 259-8) κατὰ
χειμῶνα, ‘pendant V’hiver,” P Tebt I. 28° (c. B.c. 114)
κατὰ τὸ παρόν, ‘at the present time,” 76. 275 (B.C. 113)
κατὰ θερείαν, ‘in summer,’ P Oxy XIV. 1635" (B.c. 44-
37) κατὰ τὸν βίον, “for his lifetime,” and OG/S 9057
(Rosetta stone—Bs.c. 196) καθ᾽ ὃν καιρόν. Cf. MGr κατὰ τὰ
μεσάνυκτα, ‘‘about midnight,’ and the common usage to
indicate direction towards something, e.g. ἔρχεται κατὰ τὸ
χωριό, ‘‘he is coming towards the village’’ (see Thumb
' Handbook, p. 105 f.).
(5) The distributive force of kata is well seen in the con-
tract of apprenticeship P Oxy IV. 7255 (A.D. 183) ἀργήσει
δὲ ὁ παῖς εἰς λόγον ἑορτῶν κατ᾽ ἔτος (cf. Lk 21) ἡμέρας
εἴκοσι, ‘‘ the boy shall have 20 holidays in the year on
account of festivals” (Edd.): see further s.v. ἔτος, where the
form καθ᾽ ἕτος is also illustrated, and cf. AM/zche/ 1o01%i- 33 (c,
B.C. 200) ka’ ἐνιαυτόν (cf. Heb 9%). Other exx. of distri-
butive κατά are P Oxy II. 27515 (B.c. 66) κατὰ μῆνα, P Par
26% (B.C. 163-2) (= Selections, p. 14) τὰ ἑαυτῶν καθ᾽ ἡμέραν
δέοντα, ‘‘ their daily necessities,” P Giss I. 17!° (time of
Hadrian) οὐ βλέπομέν σε καθ᾽ ἡμέραν, and P Tebt II. 412?
(late ii/A.D.) τὸ προσκύνημά σον κατ᾽ ἑκάστην ἡμέραν ποιῶ,
“1 make supplications for you every day.’’ For the Lukan
phrase τὸ καθ᾽ ἡμέραν (Lk 11%, 1947, Ac 1711) we may com-
σημι[ώ]σεως τὸ καθ᾽ ἡμέρα(-- av) Tod ἀναλώματος ἣν (1. ἵν᾽)
εἰδῇς, “1 send in some notes the daily account of our ex-
penditure for your information.’’ Cf. also P Lond go4*
(A.D. 104) (= III. p. 125, Selections, p. 73) τῆς κατ᾽ οἰ[κίαν
ἀπογραφῆς, ‘‘the house-to-house census ”’ (cf. Ac 24%, 5#2),
and the magical formula P Oxy VI. 8861 (iii/a.p.) (=Selec-
tions, p. 111) épe (Δ alpe) κατὰ δύο δύο, “lift them (viz.
palm leaves on which were written the names of the gods)
two by two,” which may illustrate Lk τοὶ BK (cf. Prodeg. p.
97, Thackeray Gr. i. p. 54f.). For the phrase τὸ δὲ καθ᾽ els
in Rom 125 (cf. Mk 14", [Jn] 8%) cf. τὸ καθ᾽ ἕν as the head- ~
ing of a list of articles etc. —P Tebt I. 475 (B.c. 113) ἔστιν
δὲ τὸ καθ᾽ ἕν" θύραν μυρικί(νην), σκαφεῖα B, a/., ‘the listis:
a door of tamarisk-wood, two hoes” εἴς., also P Rein 175
(B.c. 109) where, after the mention of certain agricultural
implements and other objects, it is added—dy τὸ καθ᾽ ἕν
ὑποκεῖται, ‘“‘of which the list is given below,’ P Ryl II.
65:9 (B.C. 67) πλείονα σώματα dy τὸ καθ᾽ ἕν ἐπὶ τῆς [ἐ]σο-
μένης [διεξαγωγῆς σημανθήσεται, “ἃ number of corpses,
the details of which will appear in the forthcoming inquiry ”
(Edd.), 25. 127154 (a.p. 29). The phrase κατ᾽ ὄνομα,
‘< individually,” ‘‘ one by one,” occurs frequently in closing
greetings, as in 3 Jn’®, e.g. BGU I. 2738 (ii/A.p.) (= Se/ec-
tions, p. 102) ἀσπάζομαι . . . πάντες (=—as) τοὺς φιλοῦν-
τάς σε κατ᾽ ὄνομα, P Tebt II. 4221 (iii/A.D.) ἀσπάζομαι
. . τοὺς ἐνοίκους πάντες (= -ας) κα[τ] ὄνομα, P Meyer 2313
(end of iv/A.D.) ἀσπάζομαι ὑμᾶς πάντας κατ᾽ ὄνομα. For
the similar use of kat’ ἄνδρα see P Amh II. 695 (A.D. 154)
καταχωί(ρίζομεν) dpety μέτρημ(α) κατ᾽ ἄνδρα ἰσδοχῆς ἀπὸ
ἸΠαῦνι ἕως Μ[εσ]ορή, ‘‘ we report to you the individual
amounts received by us from Pauni to Mesore” (Edd.), 20, 15
κατ᾽ ἄνδρα καταγωγῆς, “individual deliveries,” and P Lond
25978 (a.D. 94-5) (ΞΞ 11. p. 38) διὰ τῶν .. kat ἄνδρα
λόγων. In 16. 604% (A.D. 47) (= IIL. p. 71) we have
κάτανδρα for κατ᾽ ἄνδρα, and in P Tebt I. 7217 (B.c. 114)
the phrase is contracted into κἄνδρα according to Mayser
Gr. p. 145. With the distributive κατά cf. in MGr καθείς,
καθένας, καθέτις (κάθα els), ‘every one,” and such a phrase
as ὀλίγο kat’ ὀλίγο, “little by little.”
III. A few miscellaneous phrases may conclude this long
note. Thus c. gen. we have P Tor II. 127 (Ptol.) οὐ γεγό-
yevev (1 γέγονεν) ἐφ᾽ ἡμῶν ὠνηὶ κατὰ τῆς σῆς οἰκείας,
“‘emptio tuae domiis”—“‘ Graecitas vere barbara » (Ed.),
and P Fay 3214 (a.p. 131) ἐὰν δέ τι κατὰ TovT(ov) ἐξοικονομῶ
πρότερον ἀποδίξω ὑπάρχειν, “if I alienate any of my rights
over it, I will first establish my title to the ownership ”’
(Edd.). With the acc. we have P Tebt I. 10478 (B.c. 92)
κατὰ δύναμιν τῶν ὑπαρχόντων αὐτοῖς, ‘so far as their
property shall admit,” 26. 2711 58 (8.6. 113) 4 δ᾽ εἴσπραξις
τῶν προεθησομένων παρὰ σοῦ κατὰ κράτος ἔσται, “and any
| losses will be rigorously exacted from γοι (Ε44.), OG/S
go%* (Rosetta stone—B.C. 196) τήν Te πόλιν κατὰ κράτος
εἶλεν, P Tebt I. 6% (B.c. 140-39) τῶν κατὰ μέρος ἐθνῶν,
“the several associations,” 2. II. 382% (B.C. 30—A.D. 1)
πάντ[α] τὰ [κ]ατὰ δύο μέρηι, “all that pertains to the two
shares,” P Petr II. 11 (1)? (iii/B.c.) (= Se/ections, p. 8)
τοῦτο δὲ γίνεται διὰ Td μὴ ἀθροῦν ἡμᾶς, ἀλλὰ κατὰ μικρὸν
λαμβάνειν, ‘this happens because we do not get our money
in a lump sum, but in small instalments,” P Tebt I. pee
καταβαίνω
(z.c. 118) κατὰ μηδεμίαν παρεύρεσι (= -σιν), “on no pre-
text whatsoever,” 20.871 (B.c. 118) κατὰ τοῦτο, ‘‘on this
account,” ‘in consequence,” 7. 11. 3814 (A.D. 123) (=
Selections, p. 78) ἕτερα καθ’ ὃν δήποτε οὖν τρόπον, ‘other
things of whatsoever kind,” P Lond 9045) (Α.}. 104) (= Ill.
p. 125, Selections, p. 73) καθ᾽ ἥντινα] ϑήποτε αἰτ[ίαν (cf.
2 Macc 143, 3 Macc 77), and P Tebt I. 425 (c. B.c. 114)
ἠδικημένος καθ᾽ ὑπερβολὴν ὑπ[ὸ] ᾿Αρμιύσιος, “having been
excessively wronged by Harmiusis.’’ The marriage contract
P Eleph 15 (B.c. 311-10) (= Se/ections, p. 2) εἶναι δὲ ἡμᾶς
κατὰ ταὐτὸ ὅπου ἂν δοκῆι ἄριστον εἶναι, ‘and that we
should live together wherever it may seem best” supports
the rendering of κατὰ τὸ αὐτό in Ac 144 AV, RV. On the
other hand, the meaning s¢mi/zter, ‘‘after the same manner,”
preferred by Blass ad Z., and adopted for κατὰ τὰ αὐτά in
Lk 172° RV, is found in the Will P Eleph 2° (B.c. 285-4) ἐὰν
δέ τι πάσχηι Διονύσιος, καταλειπέτω τὰ ὑπάρχοντα πᾶσιν
τοῖς υἱοῖς τοῖς αὑτοῦ, κατὰ ταὐτὰ δὲ καὶ Καλλίστα ἐάν τι
πάσχηι, καταλειπέτω τὰ ὑπάρχοντα κτλ. : ch ΟΟ 15 56°°
(B.C. 237) ἐξεῖναι δὲ κατὰ ταὐτὰ καὶ ταῖς ἄλλαις παρθένοις
ταῖς βουλομέναις συντελεῖν τὰ νόμιμα τῆι θεῶι.
On the derivation of κατά, and its use in composition, see
Moulton G». ii. ὃ 121.
καταβαίνω.
See s.v. ἀναβαίνω, and add P Grenf II. 3815 (8.6. 81)
γράψον μοι περὶ τοῦ μὴ λογεύιν ἕως καταβῇς, P Tebt I. 37°**
(B.C. 73) ἔχε ἀπὸ τοῦ χαλκοῦ (τάλαντον) ἃ ἕως καταβῶ καὶ
λάβωι, 2d. 11. 284° (i/B.c.) ἐπικέκριταί μοι μὴ καταβῆναι
ἕως τῆς Ke, ‘it has been decided for me (by an oracular
response from the god Soknebtunis) that I should not go
down till the 25th’’ (Edd.). In P Par 427 (B.c. 156) the
verb is used with reference to the possibility that certain
malefactors might escape from the right of asylum in an
Egyptian temple—édv τολμήσωσι καὶ καταβῶσι ἐκτὸς τοῦ
ἀσύλου, διασάφησόν por. See also P Oxy IX. 1223°% (late
iv/A.D.) of ‘‘ depreciated” coin—6 ὁλοκόττινος νῦν μυίρι-
ἀδων) Be ἐστίν' κατέβη γάρ, ““1Π6 solidus now stands at
2,020 myriads ; it has come down” (Ed.). MGr κατεβαίνω :
the aor. may take the augment, (ἐγκατέβηκα.
καταβάλλω
is used of a woman ‘‘stricken”’ with sickness in P Oxy
VIII. 11219 (A.D. 295) νόσῳ κατα[β]Ἰλ[η]θεῖσα. The classical
meaning ‘‘ pay’ is common in the papyri of all periods, and
especially so in Byzantine documents (cf. Os¢r. i. p. 89): see
e.g. P Hib I. 29° (c. B.C. 265) καταβαλ[ὼν] τὰ γινόμενα
τέλη, ‘fon payment of the usual taxes,’ P Fay 1255 (c. B.c.
103) καταβαλὼν διὰ Πτολεμαίου τραπαιζίτί ου, ‘paying
through Ptolemaeus the banker,’ 26. 631 (A.D. 240) κατέβα-
Nev εἰς τὸν ᾿ΑἸντωνίου Φιλοξένου... λόγον “‘he paid
into the account of Antonius Philoxenus,” and so P Strass
I. 6? (A.D. 255-61) : also P Eleph 3? (B.c, 284-3), 26. 1772
(B.C. 223-2), BGU IV. 11587 (B.c. 9), and P Petr II. 11(1)®
(iii/B.c.) cited s.v. δάνειον, and Sy// 936° cited s.v. ἀνάγω.
ςς
καταβαρέω.
P Oxy IIT. 48729 (A.D. 156) ἐμοῦ τε καταβαρηθέϊν]τος ἐν
ταῖς λιτουργίαις, “since I am weighed down by my official
duties” (Edd.), shows this Pauline word (2 Cor 1218) in a |
324
καταγγέλλω
very uneducated document : cf. the similar use of the simplex
construed with ἐν in Lk 21%.
κατάβασις.
In P Grenf τ]. 6715 (a.D. 237) in connexion with a village
festival three asses are provided for the conveyance of certain
dancing girls ‘‘down and back again”—imp καταβάσεως.
καὶ ἀναβάσεως.
καταβιβάζω.
P Lond 130105 (a horoscope—i/ii A.D.) (=I. p. 136) ἐπὶ
τοῦ χελειδονιαίου ἰχθύος καταβιβάζων. :
καταβολή.
Like its verb (see s.v. καταβάλλω) this noun is frequently
found in the sense of ‘‘ payment,”’ e.g. P Par 62¥- 18 (c. B.C.
170) τῶν St καταβολῶν σύμβολα λαμβανέτωσαν παρὰ τοῦ
τραπεζίτου, BGU IV. 1135® (prob. B.c. 10) τῇ μην[ιαίᾳ
κ]αταβολῇ, P Lond 1171 verso! (A.D. 42) (= III. p. 106)
is καταβολὴν τῷ ἐγλήμπτορι τοῦ μέλιτος καὶ κηροῦ, P
Strass I. 26! (iv/a.D.) ἡ γὰρ προθεσμία τῆς καταβολῆς
συνέστηκεν. See also P Eleph 23'8 (B.C. 223--2) with refer-
ence to land ἔχειν pe ταύτης προσβολὴν καὶ κατ[α]βολήν,
ἃ καὶ ἐπιδέδειχά σοι. With the noun in Heb 11" cf. κατα-
βολαῖος used of a “‘ store-place,”” P Fay 110% % (A.D. 94).
καταβραβεύω.
This rare verb (Col 218) is found in a Ptolemaic dispute
regarding succession, Pretsigke 4512: (B.c. 167-134) ὅθεν
καταβεβραβευμένοι [... 2... - + +e Τήρου συνερι[ο]ν
ἀξιοῦμεν, ἐὰν φαίν[η]ται, συντάξαι κτλ. See also s.v. βρα-
βεύω, and cf. Vett. Val. p. 344° δοκεῖ δὲ καθὼς ὁρῶμεν ἡ γῆ
καταβραβεύειν τῶν λοιπῶν ἐπέχουσα αὐτὴ τὰ πάντα ὡς
πρόγονος. A certain sense of ‘‘ assumption” and ὁ“ official-
ism” connected with the word may have led Paul to prefer
it to κατακρίνω in Col /.c.: see Fiell Noses, p. 196.
καταγγελεύς.
The occurrence of this NT ἅπ. εἰρ. (Ac 1718) in a decree
of the Mytilenians in honour of the Emperor Augustus,
OGTS 4561 (B.C. 27-11) καταγγελεῖς τῶν πρώτων ἀ(χ)θησο-
[μένων ἀγώνων, ‘heralds of the first games that shall be
held,” is, as Deissmann points out (1.4.8 p. 97), sufficient
to prevent its relegation to ‘‘eccles. writ.” (Thayer).
For καταγγελία see OGZS 3191 (after B.C. 159) τὴν
katayy[e]Alay ἐποιήσαντο πρεπόντως.
καταγγέλλω.
In P Oxy Χ. 12748 (iii/A.D.) a widow announces the
appointment of a representative to act for her—éel ἀπευκ-
ταίας ploli καταγγελείσης φάσ[εϊως περὶ τελευτῆς τοῦ
μακαρείτου μου ἀνδρός, ‘in consequence of the lamentable
news announced to me concerning the death of my blessed
husband” (Edd.). The official sense of the word ‘‘ make
proclamation with authority,’”’ which appears in its NT
occurrences (see Westcott on 1 Jn 1°), is very evident in
such a psephisma as Sy// 364° (A.D. 37) ἔπεὶ ἡ κατ᾽ εὐχὴν
πᾶσιν ἀνθρώποις ἐλπισθεῖσα Γαΐου Καίσαρος Γερμανικοῦ
Σεβαστοῦ ἡγεμονία κατήνγελται . . . ἔδοξεν τῇ βουλῇ κτλ.
καταγελάω 32
καταγελάω.
BGU III. 814% (iii/A.p.) πάντες καταγελῷσί μοι---50 a
soldier writes complainingly to his mother, because his father
had visited him, but given him no gifts. Sy// 8021* (iii/B.C.)
αἰσχυνόμενος δὲ ἅτε] katayeAdpevos ὑπ[ὸ] τῶν ἄλλων
ἐνε[κάθε]υδε --- τ! [ἢ reference to a man who, having no hair
on his head, sought healing in the temple of Aesculapius at
Epidaurus: cf. 24.°° διεγέλα, which is perfective like kate-
γέλων in Mk 5%.
καταγινώσκω.
The RV rendering in Gal 211 ὅτι κατεγνωσμένος ἦν,
“‘because he (Peter) stood condemned,” z.e. either by his
own contradictory actions, as Paul proceeds to explain, or by
his own conscience, gains a certain amount of support from
such passages as P Oxy VII. 10621 (ii/a.p.) αὐ[τ]ὴν δέ σοι
τὴν ἐπιστολὴν πέμψω διὰ Σύρου ἵνα αὐτὴν avayvois νήφων
καὶ σαυτοῦ καταγνοῖς, ““1 will send you the very letter by
Syrus in order that you may read it in a sober mood and be
sel&condemned ’” (Ed.), P Flor 11. 175!® (A.D. 255) εἰδὼς
ὅτι ἐὰν [ἐν ἢ τ]οῦτο καταγνωσθῇς [ov?] αὐτοῦ αἴτιος γείνῃ,
«knowing that if in this you are condemned, the blame will
fall upon yourself”’: cf. also BGU III. ro04}-5 (iii/B.c.), and
OGTS 691? ἱστορήσας κατέγνων ἐμαυτοῦ διὰ τὸ μὴ ἐγνωκέναι
τὸν λόγον. It should be noted, however, that Field (/Vores,
p- 188 f.) still prefers the AV rendering “‘ because he was to
be blamed,” following the Vg guia reprehensibilis erat ; so
Souter Zex. s.v., and apparently F. W. Mozley (2x VIII.
iv. p. 143f.) who thinks that the passage runs easier if we
get rid of the idea of condemnation, and quotes a paraphrase
by Farrar ‘‘manifestly and flagrantly in the wrong.” A
weaker sense, as in Polyb. v. 27. 6 παρολιγωρεῖσθαι καὶ
καταγινώσκεσθαι, is seen in P Magd 425 (B.c. 221) ἐμοῦ δὲ
οὐκ ἐκχωρούσης καταγνοῦσά pou ὅτι ξένη εἰμ[ί, πλ]ηγάς
μοι ἐνέβαλεν, ““ mais comme je n’en sortais pas, me méprisant
parce que je suis étrangére au pays, elle me donna des coups”
(Ed.).
The verbal εὐκατάγνωστος, which LS describe as ‘‘ Eccl.”,
is found = “‘ evident” in P Tor I. 1¥#i- 1 (5,6, 117-6). For
the subst. κατάγνωσμα see the citations s.v. ἀγνόημα, and
for κατάγνωσις the late P Strass I. 40% (A.D. 569) δίχα
παντοίας μέμψεως Kal καταγνώσεως καὶ ῥαδιουργίας.
κατάγνυμι.
The curious forms κατεάξω, etc. (Blass Gr. p. 52, Rader-
macher Gy. p. 69f.) can now be illustrated from BGU III.
go8*° (time of Trajan) karéatav ἐνίων οἰκιῶν τὰς θύρας,
P Flor II. 1857 (A.D. 254) τὰ δὲ κανθήλεια (‘ pack-saddles”’)
. κατεαγμένα kal ἄχρηστα : cf. 75. 1757 (A.D. 255) and
Syll 588'° (c. B.c. 180) κατεαγότες. The subst. occurs dzs
in connexion with a wound in the head, BGU II. 647125.
(A.D. 130) ὑπὲρ τὸν ἀριστερὸν κρόταφον τῆς κεφαλῆς
τραῦμα κατέαγμα ἐπὶ βάθους, ἐν ᾧ εὗρον μι[κρ]ὰ κατεάγματα
Χ[.θ[ο]ν : cf. P Amh IT. 9319 (Α.Ὁ. 181) ἐὰν δέ τις ἐπισκευῆς
ἢ ἀνοικοδομῆς ἢ καταιάγματος ξυλικῶν ἢ ἀργαλίων ὁμοίως
ὄντων πρὸ (1. πρὸς) σὲ τὸν Στοτοῆτιν, “1 any repairs or
rebuilding or breakage of wood-work or tools occur you,
Stotoétis, shall be responsible’’ (Edd.). See also Moulton
Gr. ii. § 83. 1.
-
3 καταδικάζω
καταγράφω.
This verb, which is found in [Jn] 85, like the correspond-
ing subst., generally occurs in our sources in a more or less
technical sense, e.g. P Petr II. 23(4)! (Ptol.) καλῶς ἂν
ποιήσαις καταγράψας τὴν οἰκίαν τοῦ “Qpov, with reference
to which the editors note (P Petr III. p. 148) that “ κατα-
γραφή means a register of sales, and καταγράφειν to enter
upon a register.” See however Mitteis in Chvest. 11. 1. p.
177, and especially GH on P Oxy XIV. 16364 (a.pD. 249),
where it is shown that both subst. and verb refer not to the
contract by which the cession is conveyed, but to the actual
cession itself. Thus in P Ryl II. 164!) (a.p. 171) kata-
γρά[ψω ὁπηνίκα ἐὰ]ν αἱρῇ, the meaning is ‘‘I will make the
conveyance whensoever you please” (Edd.). The verb is
used in curses with reference to the consignment of the
victim to the lower regions, e.g. Audollent 4751. κατα-
γράφω Evaydpav χεῖρας πόδας ψυχὴν γλῶταν ἔργα epya-
o[(jas καὶ τὰ ἐ[κ]είνης ἅϊπαντα. On the significance of the
act. in [Jn] 85, see the exx. quoted by Wettstein ad /., and
add the note in AxpT xxx. p. 475 f.
κατάγω
is frequently used of ‘‘ bringing down” corn etc. to the
sea coast or a harbour, e.g. P Grenf IT. 441} (a.p. 101) ὡς
els φόρετρα ὧν κατῆξαν γένων ἐπὶ κώμη(ς) Βακχιάδος, of
goods ‘‘brought down” the canal which at one time ran
past Philadelphia to Bacchias and the lake, P Oxy IV. 708?
(A.D. 188) τοῦ] καταχθέντος γόμου ἐκ Tod ὑπὸ σοὶ νομοῦ,
BGU I. 812° (Α.Ὁ. 189) ἃς καὶ κατήξαμεν εἰς ὅρμον ἄλσους
μητρο(πόλεως). For a similar use of the subst. καταγωγή
see P Magd 11° (B.c, 221) τῆι καταγωγῆι Tod σίτου, and
cf. Archiv iii. p. 219f. On τὸ καταγώγιον = ‘‘the sum
paid for this transport,” see Wilcken Os¢v. i. p. 379.
καταγωνίζομαι.
OGIS 5537 καταγωνισάμενος τοὺς ὑπεναντίους. On the
perfective καταγωνίσασθαι in Heb 118 see Pro/eg. p. 116.
καταδέω.
See the magic P Lond 4651 (iv/A.p.) (=I. p. 75) κατα-
δεθήτω αὐτοῦ ἡ φρόνησις, 16. 4 (=I. p. 76) κατάδησον
δεσμοῖς, and 4. 121877 (iii/a.p.) (=I. p. 112) καταδήσεις.
In this last papyrus 28° (=I. p. 94) we seem to have the
plur. of a new subst.—karaSéocpar(a). The verb occurs in
cursing formulae e.g. Sy/Z 809? (iv/iii B.C.) κα(τ)έδησα τὰς
χεῖρας καὶ τοὺς πόδας καὶ τὴν γλῶσσαν καὶ τὴν ψυχήν :
cf. Wiinsch AF p. τοῦ (a leaden tablet found in a grave)
ἐξορκίζω ὑμᾶς κατὰ τῶν μεγάλων ὀνομάτων ἵνα καταδήσητε
πᾶν μέλος καὶ πᾶν νεῦρον Βικτωρικοῦ. See also s.v. δέω.
κατάδηλος.
This adj., which in Biblical Greek is confined to Heb ye
in the sense of ‘‘ quite clear,” ‘‘ certain,” occurs /ev in P Lips
I. 64 (A.D. 368-9) (as amended Chrest. I. p. 331 ff.), e-g- ΕΞ
κατάδηλον ποίησον ἔχειν παρ᾽ αὑτοῖς τὸ μέτρον,
καταδικάζω.
A good example of this legal term, which preserves the
same form and meaning in MGr, is afforded by the fragment
of a legal code of iii/B.c., which begins—éav δέ τις περὶ
καταδίκη
ἀδικήματος ἑ[τέ]ρο[υ] οἰκέτηι ὄντι δίκην γραψάμενος, ὡς
ἐλευθέρωι, καταδικάσηται, ἐξέστω τῶι κυρίωι ἀναδικῆσαι
ἐν ἡμέραις ε, ad’ ἧς ἂν ἡ εἴσπραξις γίνηται, καὶ ἂν κατα-
δικασθῆι ἡ δίκη, τότε ἐπιδεκάτων ἢ ἐπιπεντεκαιδεκάτων
ἀποτινέτω ὁ κύριος κτλ. (Ρ Lille I. 291 5.). Cf. P Hal I. 1**
(iii/B.c.) ἐὰν δέ τις καταδικασθείσης αὐτοῦ δίκης ἐπιλαβό-
μένος τῶν μαρτύρων γράψηται δίκην κατὰ τὸ διάγραμμα,
and so “ὅδ. For κατεδικάσθη see P Petr II. 28(1)5 (B.C. 225),
and 76. 27(2)3. 8, and for ἀπεδικάσθη, 74. 111. 21(a)*9 (time
of Euergetes I.). [In P Par 515 (B.c. 160) (= Selections,
p- 21) Wilcken (Archiv vi. p. 205) now reads σὺ κατέδιξας
(= κατέδειξας) for κατεδίκας (= κατεδίκασας) SiSipas.] We
may also cite a papyrus letter of A.D. 209 with reference to
the release ofa man who had been condemned to work in
the alabaster quarries, Preésigke 4639? Νιγέραν ΤΠαπειρίου
καταδικασθέντα εἰς ἀλαβαστρῶνα ἐπὶ πενταετίαν... . πλη-
ρώσαντα τὸν τῆς καταδίκης χρόνον ἀπέλυσα. See further
Artem. ν. 49 καταδικασθεὶς τὴν ἐπὶ θανάτῳ καὶ προσδεθεὶς
ξύλῳ ἐβρώθη ὑπὸ ἄρκτου.
καταδίκη.
For καταδίκη, as in Ac 2515, see Pretsighe 4639 cited s.v.
καταδικάζω, and P Hib I. 327 (B.c. 246) where we hear
of a certain Neoptolemus—mpds καταδίκην ἔρημον ὕβρεως
πρὸς (δραχμὰς) σ, ‘who had been condemned by default
for violence to a fine of 200 drachmae’”’ (Edd.). In P Hal
I. 152 (iii/B.c.) aeto Ow τῆς καταδίκη[ς, the word is itself =
“fine.” See also OGZS 4832! (ii/B.c.) ἐάν τινες διὰ ταῦτα
γείνωνται καταδίκ[αι.
καταδιώκω.
This perfective verb is confined in the NT to Mk 188,
where it should be translated ‘‘ pursue after,” ‘hunt down,”’
and not simply ‘‘ follow after” (AV, RV): see Pro/eg. p.
116 and cf. the LXX usage in Ps 17(18)8%, 34(35)® a@Z., and
in Pss Sol 15°. The same idea of ‘‘force’’ underlies Gen
33%, where the verb = ‘‘ overdrive.”
καταδουλόω.
An interesting instance of this verb (Gal 2*, 2 Cor 1139)
occurs in an invocation of iv/v A.D., where the invoker sum-
mons the Gnostic deity Bawyxwwwy to subdue all the race of |
men before him—P Lond 123! (=I. p. 120) καθυπόταξον
φίμωσον καταδούλωσον πᾶν γένος ἀνθρώπων, cf. " κατα-
δούλωσον φίμωσον τὴν ψυχὴν τὸν θυμόν etc. See also
Menander Fragm. p. 98 παιδισκάριόν με καταδεδούλωκ᾽
εὐτελές, | bv οὐδεὶς τῶν πολεμίων --οὐ-- πώποτε, ‘a silly
little wench has hopelessly entangled me—me, whom no
enemy has yet enslaved.” The mid. καταδουλούμενον is simi-
larly used of an hetaera in P Eleph 3°, 4* (B.c. 284-3).
According to the law of Antiochus, OG/S 38318? (mid.
i/B.C.), no one is allowed—pAre αὑτῶν καταδουλώσασθαι
μήτε εἰς ἕτερον ἀπαλλοτριῶσαι certain ἱεροδούλους and their
descendants. The form καταδουλίζω occurs in Syi/ 8364
(ist half of iii/B.c.), and in zd. 841° (Roman) in a deed of
enfranchisement with reference to certain slaves—pa kata-
δουλιξάσθω δὲ αὐτοὺς μηθεὶς μηδὲ καθ᾽ ὁποῖον τρόπον. See
also LAE p. 329 f., and for the subst. Mechel 1417 A’
(Delphi-i/a.D.) ἐπὶ καταδουλισμῶι, ‘with a view to making
[him] a slave.”
_ σωθήσονται ὑπ᾽ αὐτοῦ τοῦ καταθέματος.
6 ΄
κατακειμαι
καταδυναστεύω.
The rather generalized use of this verb in Ac 10% is illus-
trated by P Petr III. 36 (a) verso® (Ptol.) πολλάκις] σοι γέγ-
pada διότι καταδεδυνάστεῦμαι (sic—the writer wished to
change the tense) ἐν τῆι φυλ[α]κῆι λιμῶι παραπολλύμενος, “1
have often explained to you in writing why I am being harshly
treated in the prison, perishing from hunger”: though the
agent in Acts /.c, is the devil, the reference is to the physical
sufferings attributed to possession.
For the verb of men in authority misusing their power, as
in Jas 25 (cf. Wisd 27°, 1514, 17), seealso P Oxy 1.6715 (a.p.
338) where, in a dispute concerning property, the petitioner
complains—kataSvvacrevovtes ἐπέχουσιν τῶν ἡμῖν διαφε-
ρόντων οἰκοπέϊδω]ν, ‘certain persons are oppressing me and
occupying my own estates.”
κατάθεμα
is confined in Biblical Greek to Rev 223, but cf. the diffi-
cult Didache xvi. 5 οἱ δὲ ὑπομείναντες ἐν tr πίστει αὐτῶν
It is apparently a
stronger form of ἀνάθεμα (cf. Zech 144 and for the form SH
on Rom 98), and in Rev Z.c. refers to the object on which a
ban is laid, ‘an accursed thing.”” No instance of the word
has yet been cited from profane writings, but see what is
stated s.v. ἀνάθεμα.
καταθεματίζω,
like κατάθεμα (g.v.), is dar. εἰρ. in Biblical Greek (Mt 2612).
᾿Αναθεματίζω, which occurs in Mark (1474) and ¢ev in Ac, is
frequent in the LXX,
καταισχύνω.
For the usage of this verb in 1 Cor 114% we may perhaps
cite Babrius Ixxxii. 8 χαίτην (‘‘hair”) δ᾽ ἔμελλε τὴν ἐμὴν
καταισχύνειν.
κατακαίω.
This verb is found ¢ey in the Calendar of B.c. 301-240, P
Ilib I. 2773.79.87, with reference to the parching power of a
strong south wind—ra ἐκ τῆς γῆς κατακάει; cf. adurz in
Pliny xvii. 24. 37. ὃ 216 of trees being ‘‘blasted’’ fervore
aut flatu frigidiore. See also P Amh II. 30% (ii/B.c.)
ἠναγκάσθην... ἐνέγκαι τὰς συνγραφὰς kal ταύτας κατα-
καῦσαι, BGU IV. 12017 (A.D. 2) εὕροσαν ἀπὸ μέρους τὰς
θύρας κατακεκαυμέν[ας, and for the metaphorical usage, like
the simplex in Lk 2455, the new erotic fragment, P Grenf I. 178
(ii/B.c.) μέλλω μαίνεσθαι, ζῆλος γάρ pe ἔχει Kal κατακάομαι
καταλελειμμένη.
κατακαλύπτομαι.
Syll 877}} (c. B.C. 420) τὸν θανόϊν]τα [δὲ φέρεν κ]ατακε-
καλυμμένον σιωπῆι μέ[χ]ρι [ἐπὶ τὸ σ]ῆμα.
κατάκειμαι.
For this verb used of one ill, as in Mk 189 a/., cf. P Ryl II.
685 (B.C. 89) [ore] διὰ τὰς πληγὰς ἀρρωστήσασα (/. --σαν)
κατακεῖσαι (/. -κεῖσθαι) κινδυνεύρυσα (1. - σαν) τῶι βίωι,
‘the blows caused me to be laid up with sickness and my
life is endangered ’’ (Edd.), P Tebt II. 422° (iii/A.D.) kata-
κιται, ‘‘she is laid up,’’ and see Field Mores, p. 25. The
,
κατακλαω
word has a technical significance in P Oxy VII. 1040%* (a.D.
225) κύρια [τὰ γ]ράμματα δισσὰ γραφέντα ὡς ἐν [δ]ημοσίῳ
κατακείμενα, ‘this bond, which is written in duplicate, is
valid as if publicly registered” (Ed.), 73. X. 12571 (iii/A.D.)
τῷ kar ἄνδρα τῷ ἐν δίη)μοσ[ίῳ κατα]κειμένῳ, “to the indi-
vidual list lodged in the archives” (Edd.). See also P Strass
I. 4129 (A.D. 250) δύο ταλάντ]ων παρ᾽ ἐκείνῳ κ[ατ]ακειμένων,
“‘indem die zwei Talente bei ihm beruhten” (Ed.), and the
contracted karak in Meyer Ostr 767 (A.D. 68) which the
editor resolves into κατακ(ειμένου) and understands as refer-
ring to ‘‘verfallenen (?)” wheat. In Kazbe/ 7027 κατάκειμε
λιπὼν πένθος γονέϊεσ]σι, the compound takes the place of
the simplex κεῖμε in }.
κατακλάω
is used metaphorically in Aristeas 149 πῶς οὐ φυλακτέον
παντάπασι τοὺς τρόπους εἰς τοῦτο κατακλασθῆναι; “what
strict precautions must we not take to prevent the character
from degenerating to a like condition ?’’ (Thackeray).
κατακλείω.
The construction of this verb with the simple dat. (Ac
2610 TR) and with ἐν (Lk 32°) in similar connexions may be
illustrated from P Amh II. 804 (a.p. 232-3) λογιστηρίῳ
κατακλεισθείς and P Tebt 11. 4207 (iii/A.p.) ἐπὶ γὰρ κατά-
κλειστός ἦμι μέχρι σήμερο (/. —ov) ἐν τῷ λογιστηρίῳ, “for I
have been shut up in the finance-office until to-day ” (Edd.).
See also Sy// 5401°§ (B.C. 175-1) αὐτῶι λί[θος οὐδεὶς] κατα-
κλεισθήσεται and OG/S 66917 (i/A.D.) μηιδ᾽ (Δ μηδ᾽) ὅλως
κατακλείεσθαί τινας ἐλευθέρους εἰς φυλακὴν ἡντινοῦν. The
act. aor. is found in an obscure context in P Lond 4295}
(c. A.D. 350) (= 11. p. 315) and the pass. in CP Herm I. 6*
κατεκλεί[σθ]η. The subst. κατακλείς is used of canal-locks
in P Petr II. 13(18a)* (B.c. 258-3) περὶ τοῦ πρὸς ταῖς κατα-
κλεῖσιν τόπου, ‘concerning the plate at the locks ’’ (Ed.).
κατακληοοδοτέω.
For this rare verb, which is found in the TR of Ac 13} ἀπὰ
ver in the LXX (always with the variant katakAnpovopew),
Herwerden δέχ. s.v. cites Theophyl. Sim. 7st. vi. 7. 12
τῷ στρατηγῷ τῇ πόλει. . . κατακληροδοτοῦντι ἀριστείας
καὶ τρόπαια --α passage hitherto unnoticed by the lexicons.
κατακλίνω.
This medical term (Hobart, p. 69f.), which in the NT is
found only in the Lukan writings, occurs in a medical receipt
of early i/A.D., P Oxy VIII. 1088* ὕπτιον κατακλίνας τὸν
ἄνθρωπον θεράπευε, ‘lay the man on his back and treat
him” (Ed.): cf. the use of the adj. in P Ryl II. 12476
(i/A.D.) ὥστε αὐτὴν κατακρινῆ (Δ κατακλινῆ) εἶναι,
that she is laid up in bed”’ (Edd.).
Cagnat IV. 6617 (a will—a.p. 85) ἵνα μόνοι of παρόντες
Kal κατακλεινόμενοι βουλευταὶ λαμβάνωσι τὴν διανομὴν
[τα]ύτην : for the subst. cf. 6.5 γείν[εσἼθαι δὲ τὴν κατά-
κλισιν μηνὸς Πανήμου ἡμέρᾳ εὐδαιμοσύνης.
oo
κατακλύζω
is common ὋΓ land that has been ‘‘ flooded,” e.g. P Magd
281° (B.c. 218) (= Chrest. I. p. 399) ἀπὸ δὲ τῆς αὐτοὶ yewp-
The verb is found in |
327
κατάκριμα
γοῦσιν γῆς ἀντιδοθῆναί μοι τὸ ἴσον πλῆθος ἀνθ᾽ ἧς κ[ατα]-
κ[εἸἰκλύκασιν, Ρ Tebt I. 56° (late ii/B.c.) γείγ[ωσῆκε δὲ περὶ
τοῦ κατακεκλῦσθαι τὸ πεδίον ὑμῶν (1 ἡμῶν), ‘you must hear
about our plain having been inundated’’ (Edd.), BGU IV.
1132" (B.C. 16) γῆν χέρσον κατακεκλυσμένην, and P Lond
131 recto’ (A.D. 78-9) (=I. p. 174) πρὸς τὸ κατακλυσ(θῆ-
vat) ὑπὸ τοῦ USaro(s). Cf. also the Rosetta stone, OG/S
go*4 (B.c. 196) Tod τε Νείλου τὴν ἀνάβασιν μεγάλην ποιη-
σαμένου ἐν τῶι ὀγδόωι ἔτει καὶ εἰθισμένου κατακλύζειν τὰ
πεδία κατέσχεν κτλ.
κατακλυσμός
is supplied by the editor in BGU IV. 112157 (B.c. 5) ἐὰν
δὲ συμβῇ «αὐτοῖς πρ. . . .. - - - ἔφοδον γενέσθαι ἢ κατα-
κλυσμὸν ἢ ξυλείας] ἐκκοπήν. The word survives in MGr=
“ inundation,’”’ “ flood.”
κατακολουθέω
is found in the NT (Lk 2355, Ac 1617) only in its literal
sense, but for the derived meaning, as in LXX Dan 9}°, we
may compare P Tor I, 1'*-°8 (B.c. 117) kal αὐτοὶ κατακο-
λουθήσαντες ταῖς ἐπενηνεγμέναις ὑπ᾽ αὐτῶν συγγραφαῖς,
P Tebt I. 30% (B.c. 115) ὅπως εἰδὼς κατακολουθῇς τοῖς
ἐπισταλμένοις, 26. 4019 (B.C. 117) (-Ξ δε εείζογις, p. 28) κατα-
κολουθεῖν τοῖς ἐξ ἀρχῆς ἐθισμοῖς, P Grenf IT. 233 (B.c. 108 Ὁ)
κατακολουθήσας οὖν τοῖς διὰ τούτου σημαινομένοις, OGIS
3295 (ii/B.C.) κατηκ[ο]λουθηκότος ταῖς ἑκάστων αὐτῶν βου-
λήσεσιν. In P Lond 23(c)* (B.c. 158-7) (=I. p. 39) a
docket instructs the clerks to “‘ carry out ’’ a certain order—
τοῖς γραμματεῦσιν κατακολουϑῖν : cf. P Meyer 1°° (B.c.
144). See also Laqueur Qzaestiones, p. 25f.
κατακόπτω.
For this verb in the derived sense of ‘‘ beat,” “" bruise,’’
as in Mk 5° (cf. Wycliffe ‘‘ betynge hymsilf,’’ and see Field
Notes, p. 27), we may cite P Lips I. 372° (a.D. 389) ἔπειτα
κατέκοψα[ν] m[Anylais αὐτὸν κατά tle] τῶν σκελῶν Kal
κατὰ τῶν ἄλλων μελῴῷ[ν] τοῦ σώματος, and the illiterate PSI
IV. 313° (ili/iv A.D.) πλῆγές μαι κατέκοψεν καθ᾽ ὅλου τοῦ
σώματος. See also Kazbe/ 31687----
μάμμη] δ᾽ Εἰὐτοχία μασ[τοὺ]ς κατεκόψατο, ols ἔτρεφέν σε
Μοίραις, [κ]αὶ φθιμένους ὀκταέτης ἔ[μολες.
The editor suggests a new word κατακοπτικόν in the magic
P Lond 121*° (iii/a.p.) (=I. p. 98), but the line in which
it occurs has been intentionally obliterated, and the context
is wholly wanting.
κατάκριμα.
Deissmann (2S p. 264f.) quotes several passages from
CPR I. where he thinks the word must be understood tech-
nically to denote ‘‘a burden ensuing from a judicial pro-
nouncement—a servitude,” as in 51 (4.p. 83-4) where a
piece of land is transferred to the purchaser καθαρὰ ἀπὸ
παντὸς ὀφειλήματος ἀπὸ μὲν δημοσίων τελεσμάτων πάντων
καὶ [ἑτέρων εἰἸδῶν καὶ ἀρταβίων καὶ ναυβίων καὶ ἀριθμητικῶν
καὶ ἐπιβολῆς κώμης καὶ κατακριμάτων πάντων καὶ παντὸς
εἴδους, and 1884f (4.p. 105-6) where in a deed of sale
similar expressions occur. To these exx. we may add P
κατακρινῶ
Oxy II. 2984 (i/A.D.) τοῦ κατακρίματος (δραχμῶν) =, where
though unfortunately the phrase follows an hiatus, the word
is apparently = ‘‘a judgment’’ for a sum of money to be
paid asa fine or damages. Cf. P Tebt II. 2988 (A.D. 107-8)
Katax[p]u[p(arwy)], where the editors point out that the
reference is to ‘‘fines,’”’ and compare 74. 363} (early ii/a.D.),
P Fay 66! (a.D. 185 or 217), and P Amh II. 1148 (A.D. 131);
these fines were normally collected by πράκτορες, cf. Lk
1258 It follows that this word does not mean condemmnation,
but the punishment following sentence, so that the “earlier
lexicographers ’’ mentioned by Deissmann were right. This
not only suits Rom 8! admirably, as Deissmann points out,
but it materially helps the exegesis of Rom 51518, There is
no adequate antithesis between κρίμα and κατάκριμα, for the
former never suggests a trial ending in acquittal. If κατά-
κριμα means the vesz/t of the κρίμα, the “ penal servitude ”’
from which ot ἐν Χριστῷ ᾿Τησοῦ are delivered (81), δικαίωμα
represents the “restoration” of the criminal, the fresh chance
given him. The antithesis is seen better in ver. 18, for
δικαίωσις is ‘a process of absolution, carrying with it life”
(SH), which exactly answers to κατάκριμα, the permanent
imprisonment for a debt we cannot pay: Mt 18% paints the
picture of this hopeless state.
κατακρίνω.
P Petr I. 1612 (B.C. 230) ἀλλὰ κατακριθῆι pov, “but if
the case be decided against me,”” and P Oxy III. 653 (4)
(before A.p. 161) where in the account of a trial regarding a
mortgage upon the property of Voltimus which had been seized
by the creditor, Sempronius Orestinus, the Prefect informs
the latter that unless he makes restitution—ovd μόνον κατα-
κριθήσει ἀλλὰ καὶ Saphofe. The verb occurs several times
in the i/a.p. edict OGZS 669, e.g. 3 ἐνετεύχθην δὲ Kal περὶ
τῶν ἀτελειῶν Kal κουφοτελειῶν. . . λεγόντων ὕστερον
κατακεκρίσθαι τὰ ὑπὸ ἰδιωτῶν πραχθέντα ἐν τῶι μέσωι
χρόνωι μετὰ τὸ Φλάκκον κατακρεῖναι καὶ πρὸ τοῦ τὸν θεὸν
Κλαύδιον ἀπολῦσαι: cf. also zd. 4378 (18.6.) τὸ κατα-
κριθὲν πρασσέτωσαν παραχρῆμα. The distinction between
κατακρίνω, “condemn,” and ἀνακρίνω, ‘examine judici-
ally,” is well seen in Sus Th. 48 οὐκ ἀνακρίναντες οὐδὲ τὸ
σαφὲς ἐπιγνόντες κατεκρίνατε θυγατέρα ᾿Ισραήλ ;
κατάκοισις.
Grimm’s statement ‘‘ Not found in prof. auth.” must be
corrected in view of the occurrence of the word in Vett. Val.
pp. 108! τουτέστιν ἡ δύσις περὶ δεσμῶν Kal συνοχῶν καὶ
ἀποκρύφων πραγμάτων καὶ κατακρίσεως καὶ ἀτιμίας, ΤΙΣ
φθονικαὶ κατακρίσεις, ‘condemnations for envy”: see
Deissmann LAE p. gif.
κατακύπτω.
With the usage in [Jn] 858- ‘‘ stoop down,” Sharp (p. 75)
compares Epict. ii. 16. 22 εὐθὺς ἐγὼ ὅταν πλέω, κατακύψας
εἰς τὸν βυθὸν ἢ τὸ πέλαγος περιβλεψάμενος. . . “for
instance, whenever I am on a voyage, stooping and looking
into the deep or glancing around upon the sea... ἢ: cf.
also Aristeas 91 ἐκέλευσαν κατακύψαντα συνακοῦσαι, “bade
me stoop down and listen.” See also s.vv, κύπτω and
παρακύπτω.
328
,
καταλαμβανω
καταλαλέω.
See the fragmentary P Hib I. 151 (c. B.c. 250) εἰ οὖν τιν᾽
ἐπιχώρησιν ποιεῖ ἔντυχε ἐκείνωι καταλάλησον, συντετά-
Xapev yap .. ., and cf. Sy// 2785 (ii/B.c.) ἵνα μηδ᾽ ἐν
τούτοις ἔχωσιν ἡμᾶς καταλαλεῖν of οὐκ ἀπὸ τοῦ βελτίστου
εἰωθότες ἀναστρέφεσθαι.
καταλαμβάνω.
Many of the NT meanings of this common verb can be
paralleled from our sources. Thus P Oxy XII. 14131} (A.D.
270-5) κατείληφα πόρον, τουτέστιν γενήματα ἀποκείμενα ἐν
τῷ Μονίμου, “1 have impounded the property, that is to say
produce deposited at the farmstead of Monimus’”’ (Edd.),
Syll 933° (iv/B.c.) οἵδε] κατέλαβον τὰν χώρ[αν καὶ ἐτεί-
χιξ]αν τὰν méAtw—then follow the names of colonists who
‘© appropriated ”’ the land: this is Paul’s regular use of the
verb in active and passive. In the letter of Epicurus to a
child, discovered at Herculaneum, 1764 (= Se/ectzons, p. 5),
the philosopher writes—a]elypeba εἰς Λάμψακον. . . kal
ἐκεῖ κατειλήφαμεν ὑγ[ι]αίνοντας Θεμίσταν Kal τοὺς λοιποὺς
[pQAof[v]s, ‘‘we have arrived at Lampsacus, and there we
have found Themistas and the rest of our friends in good
health’’: cf. P Tebt I. 155 (p.c. 114) ἡμῶν συνεκπηδη-
σάντων κατέλαβονον (/. κατέλαβον) ὄχλον τῶν ἐκ τῆς
κώ(μης), ‘Con running out we found a crowd of the villagers ”’
(Edd.). For a weaker meaning ‘‘meet with’ a person or
thing, cf. P Fay 1308 (iii/A.D.) ἕως ἂν καταλαμβάνω oe πρὸς
τὴν ἑορτήν, ‘‘until I meet you at the festival” (Edd.), P
Meyer 207° (1st half iii/A.D.) συνπεριφέρου τῷ καιρῷ ἕως σε
καταλάβω, ‘‘ adapt yourself to circumstances until I join
you,’’ 2b. 237 (end iv/a.D.) ἤδη yap ὑμᾶς καταλάβω, P Oxy
IX. 12235 (late iv/A.D.) τὸ πλοῖον. . . καταλαμβάνει, 22.
X. 129714 (iv/A.D.) ἐὰν καταλάβῃ Θεόδωρος ἐκεῖ, ‘if Theo-
dorus reaches you there ’’ (Edd.). Hence in late papyri the
verb comes to mean ‘‘ visit”? as in Chrest. I. 297° (vi/A.D.)
ἅμα] δὲ ᾿Απολλῶτι κατάλαβε, ἐπειδὴ ἀναγκαίως θέλω σοι
λαλῆσαι, where Wilcken renders κατάλαβε ““Κομη,᾿"
““besuche mich.” To ‘‘overtake,”’ of evils, as in Jn 1235,
and probably in 15, is the meaning in Sy// 214™ (iii/B.C.)
καὶ viv δὲ καιρῶν (‘‘crises”) κατειληφότων ὁμοίων τὴν
Ἑλλάδα πᾶσαν : see also the Christian letter P Oxy VI.
939° (iv/A.D.) (= Selections, p. 128) ὥστε τὴν] κυρίαν
ἀνασφῆλαι ἐκ τῆς καταλαβούσης [αὐτὴν νόσου, ‘in that
my mistress has recovered from the illness that struck her
down.” 1 Th 5% may be illustrated by Sy// 8031} (Epidaurus,
iii/B.C.) μεταξὺ δὲ ἁμέρα ἐπικαταλαμβάνει.
For καταλαμβάνω = “‘detect,’’ ‘‘catch,” in a crime, cf.
P Lille I. 358 (after B.c. 241-0) ἀπεστάλκαμεν Ἡρακλείδην,
συντάξαντες [αἸὐτῶι, ἐάϊν τινας καταλαμβάνηι διατιθεμένους
[π]Ἰλειόνων τι[μ]ῶν συντεταγμένων, παραδιδ[ό]ϊναι αὐ[ϊτο]ὺς
τοῖς φ[υ]λακίταις, Ῥ Ryl Il. 138 (Α.Ὁ. 34) κατέλαβα
τοῦτον διὰ νυκτὸς ἡλμένον .. εἰς τῶι (1. τὸ). . ἐποίκιον,
“ΕἼ detected him when under cover of night he had sprung
into the farmstead” (Edd.), and especially BGU IV. το 41:1}
(iv/v A.D.) γυναῖκα καταλημφθεῖσαν ὑπὸ τοῦ ἐδι[κ]η[μέϊνος
(Δ ἠδικημένου) μετὰ μοίχου, which offers an almost exact
parallel to [Jn] 885, The mid. = ‘‘ perceive,” ‘‘compre-
hend,”’ as in Ac 413 a/., may be illustrated from Vett. Val.
p- 2258 ἅπερ ἐκ τῆς τῶν ἀστέρων ἀφέσεως κατελαβόμην, and
so frequently. See Dittenberger’s note on OG/S 839 for the
,
καταλεγομαι
verb = “condemn” in the Ionic and Aeolic dialects. MGr
καταλαβαίνω, “comprehend,” ‘‘ understand.”
καταλέγομαι.
The technical use in 1 Tim 59 = ‘‘enroll,” occurs in BGU
IV. 107310 (A.D. 274) περὶ τοῦ καταλ[ε]λέχθαι αὐτὸν els τὸν
σύλλογον τῆς ἱερᾶς συνόδου, Aiche/ 165? (ii/B.C.) THs κατα-
λεγείσης κανηφόρον, ‘enrolled as basket-bearer.” For
καταλογεῖον = “ bureau,’’ see Chrest. 11. i. p. 67. Kara-
Roy in the derived sense of ‘‘respect,” ‘‘ reverence,” is
found in Sy// 3288 (B.c. 84): see the editor’s note.
καταλείπω.
For the yst aor. formation κατέλειψα, as in Ac 6%, cf. P
Giss I. 69% (A.D. 118-9) αὐτὸν παρὰ σοὶ κατέλειψα, P Ryl
II. 15328 (a.p. 138-61) ὃν κατέλιψα ἐν Ζμύρνῃ τῆς ᾿Ασίας
παρὰ τροφῷ θηλάζοντα, and the exx. in Deissmann 2.5
p. 190. The verb is very common of property “‘left” or
bequeathed, as in P Eleph 2° (B.c. 285-4) ἐὰν δέ τι πάσχηι
Διονύσιος, καταλείπειν τὰ ὑπάρχοντα αὑτοῦ πάντα Καλλίσ-
ται, P Magd 13 (B.C. 217) ἐπιζητοῦντές τινα μέρη τῶν κατα-
λειφθέντων ὑπαρχόντων ὑπὸ Φιλίππου, P Tebt 11. 380%
(A.D. 67) καταλιφθησωμένων ὑπαρχόντων ἁπάντων, 20. 327."
(late ii/A.D.) τετελευτηκότος ἀπ[όρου] μηδὲ ἕν καταλείπ-
[οντο]ς, ‘he died without means, leaving nothing at all”
(Edd.), 24. 4068 (c. A.D. 266) λόγος ὧν κατάλειψεν (1. κατέλ--)
Tlatdos γενόμ[ε]νός pov ἀ[ν]ήρ, ‘‘account of effects left by
Paulus, my late husband” (Edd.). With the usage in Mk
107 we may compare P Oxy III. 5264 (ii/A.p.) οὐκ ἤμην
ἀπαθὴς ἀλόγως σε καταλείπιν, ‘to leave you in the lurch
without reason’’: see also P Lond 8978 (A.D. 84) (= III.
p- 207) ἥδιστα πάντας καταλείψωι εἵνα μὴ τὴν πρός σε
φιλείαν καταλείψωι, and P Oxy I. 120 werso® (iy/A.D.) aN
(Δ ἀλλ᾽) Spa μὴ καταλίψῃς por θλιβόμενον, ““ whatever you
do, do not fail me in my trouble”’ (Edd.). Similarly for
Heb 4! we may cite P Lond 1171% (B.c. 8) (= III. p. 179),
accounts with reference to ἄρακος as fodder for flocks—
ook
o vAy
ay
γίνονται ap(akov)
καταλείπονται ἀρί(άκου)
For καταλιμπάνω (cf. Gen 39°) see P Petr I. 14᾽ (a will
—B.C. 237) καταλιμπάνω τὰ ὑπάρχοντα KTA., 75. 1517 (B.C.
237), and P Grenf I. 18 (ii/B.c.) ὀδύνη μ᾽ ἔχει ὅταν ἀναμνη-
σθώ ὥς pe κατεφίλει ἐπιβούλως μέλλων με καταλιμπάνει]ν.
καταλλαγή
seems to be found in the same sense as ἐπαλλαγή, ‘‘ ex-
change,” in P Hib I. τοοῦ (an account—B.c. 267) eis] τοῦτο
κομίζει [πα]ρὰ τῶν τὰ ἀωίλια é, [κ]αὶ παρὰ τὴν καταλίλα]-
γὴν y: see the editor’s note.
καταλλάσσω.
For this characteristic Pauline verb cf. the question to an
oracle, P Oxy XII. 1477® (iii/iv a.p.) εἰ καταλλάσσομαι
els τὸν γόνον ; where the editors translate, ‘‘am I to be
reconciled (Ὁ) with my offspring (?)?’’ but in their note state
that they regard the reading γόνον as “ποῖ very satisfactory.”
See also OG/S 2181 (iii/B.c.) φόνον δὲ émryapla(t)s μὴ
καταλλάσσεσΊθαι μηδὲ χρήμασιν. For ἀντικαταλλάσσω
see P Par 631%, cited s.v. εὔχρηστος.
Part IV.
329
,
καταμένω
κατάλοιπος.
For this NT ἅπ. εἰρ. (Ac 1517) cf. P Leid Siii 31 (1}18.6.}
(=I. p. 99) τὸ κατάλοιπον τοῦ ὕδωρ (1. ὕδατος), P Oxy
VII. 1061° (B.C. 22) καὶ τὸ κατάλοιπον ἀποδοθῆι τῶι Τ7το-
λεμαίωι, “and the remainder paid over to Ptolemaeus ”
(Ed.), Aftchel 82975 (ist half i/B.c.) τὸ] δὲ κατάλοιπον
παρέδωκα To ἐπιστήσοντι ἀγωνοθέτῃ.
κατάλυμα.
For this noun (the Hellenistic equivalent of καταγωγεῖον),
as in Lk 27 (cf. Exod 454), see P Par 34° (ii/B.c.) εἰς τὸ
κατάλυμα τῶν ᾿Αρσινοϊτῶν, where the reference is to the
“lodging-place” provided for the inhabitants of Arsinoé in
the Serapeum. Elsewhere in Biblical Greek, e.g. 1 Kings
113, Mk 1413, it has rather the sense of ‘‘guest-room.”
KardéAvots is similarly used in P Petr 11. 14(14)? τὴν βασι-
λεικὴν κατάλυσιν, where Mahaffy notes that the Royal
quarters served as an ‘‘inn”’ for the convenience of officials
who visited the place. In P Magd 81° (B.c. 218) we have
κατ]άλυσιν τοῦ βίου, ‘ the dissolution of life.’” MGr kara-
λυμα, ‘ lodging.”
καταλύω.
Corresponding to the use οἵ κατάλυσις in the last citation
5.v. κατάλυμα, We may note the occurrence of the verb in
the same papyrus, P Magd 8° (B.c. 218) τῆς γυναικός μου
τὸν B]lov καταλυσάσης. On the other hand the meaning
“lodge,” as in Lk 91", 197, may be illustrated from P Par
4935 (B.c. 164-158) (= Witkowski®, p. 72) πρός σε οὐ μ[ὴ]
ἐπέλθω, εἰς δὲ τὰ IIpwrdpxov καταλύσω, BGU IV. 1097°
(time of Claudius or Nero) περὶ δὲ Σαραπᾶτος τοῦ υἱοῦ οὐ
καταλέλυκε παρ᾽ ἐμὲ ὅλως, ἀλλὰ ἀπῆλθεν εἰς παρεμβολὴν
στρατεύσασθαι, and the dialect inscr. Sy// 5619 (mid.
iii/B.c.) μὴ ἐζξῆμ]εν καταλύείν ἐν τῶ]. ἱαρῶι τῶμ [Βάκχων
μ]ηδένα, where the editor notes ‘‘ vocem intransitive usurpa-
tam divertendi vel commorandi vi apparet.” On the other
hand, in 77ίελεί 725%f (end of ii/B.c.) the verb has the
meaning “‘set at naught,” “‘annul,” as in Mt 517— καὶ
μηθενὶ ἐξέστω κατα[λ]ῦσαι τόδε [τὸ ψήφι]σμα, εἰ δὲ μή, [ὃ
κ]α[ταλ]ύσας ἀποτεισάτω δίκην εἰς τ]ὸν [ναὸν τοῦ Διός.
See also Kazbel 10954 νὺξ αὐτοὺς katahve.—with reference
to the departed glories of Homeric heroes.
καταμανθάνω.
With this verb, as in Mt 638 (Sir 95) cf. P Oxy VIIT. 115375
(i/A.D.) ὃ δώσεις τῷ Νικάνορι [κατα]μαθεῖν, ‘give it (viz. a
pattern of a dress) to Nicanor to look at’’ (Ed.), P Fay 114™
(A.D. 100) ἐπὶ ἐρώτησέ pe “Eppovat . . . καταμαθῖν τὸν
ἐλαιῶνα αὐτοῦ ἐπὶ πυκνός ἐστιν, ‘‘ for Hermonax has asked
me to look to his olive-yard, as it is overgrown” (Edd.),
BGU IV. ro4r® (ii/A.D.) κατέμαθον αὐτὰ εἰς ἀπόδοσιν, P
Tebt Il. 449 (ii/iii a.p.) κατέμαθον τὰ δύο λ[(]να τὰ ἰσχνά.
See also Proleg. p. 1171.
καταμαρτυρέω.
P Tor I. τὴ 3883. (B.c. 117) ὥστε ὁμολογουμένως ἑαυτοῦ
καταμαρτυροῦντα συμφανὲς καθεστακέναι.
,
καταμένω.
Various passages from our sources show that this verb has
not necessarily the meaning of ‘‘ remain permanently,”
43
,
καταναλίσκω
‘‘ abide,” ascribed to it by Grimm-Thayer. Thus P Fay
24 (A.D. 158) is a declaration by a police officer that he had
set up in a certain farmstead the copy of an edict ordering
all strangers who were (temporarily) staying there to return
to their own homes—!3* περὶ τῶν ἐπιξένων καταμενόντων
ἐν τῷ ἐποικίῳ ὥστε αὐτοὺς εἰς τὴν ἰδίαν ἀνέρχεσθαι. And
similarly one of the libelli of the Decian persecution is
330
lodged on behalf of a man belonging to the village, but at |
the moment residing in another—P Ryl II. 112(4)° (a.p.
250) πίαρὰ) Αὐρηλίου ᾿Αούτεως ἀπὸ κώμης Alvvews κατα-
μένων ἐν κώμῃ Θεαδελφείᾳ : cf. P Meyer 15᾽7 (4.0. 250). On
the other hand in P Oxy VIII. 112117 (a.p. 295) Σωτᾶς τις
καὶ Παποντῶς καταμένοντες ἐν τῇ αὐτῇ οἰκίᾳ ἔνθα ἣ μήτηρ
pov ᾧκει, “a certain Sotas and Papontos, who are my neigh-
bours in the same house where my mother lived” (Ed.) the
verb may point to more settled residence: cf. the complaint
in Sy/l 418% (A.D. 238). of ἐκεῖσε τῆς πανηγύρεως εἵνεκεν
ἐπιδημοῦντες ἡμέρας πεντεκαίδεκα ἐν TH τόπῳ τῆς πανηγύρεως
οὐ καταμένουσιν, ἀλλ᾽ ἀπολιμπάνοντες ἐπέρχονται εἰς τὴν
ἡμετέραν κώμην καὶ ἀναγκάζουσιν ἡμᾶς ξενίας αὐτοῖς
παρέχειν.
καταναλίσκω.
This expressive compound (Heb 12%) is found in a
woman’s complaint against her husband—PSI I. 41°°
(iv/A.pD.) εἴθε μὴ τεθέαμαι αὐτόν, .. . κατηνάλωσεν yap τὰ
ἡμέτερα. Cf. also Sy// 306%° (mid. 11.8.6.) καταναλισκέσθω
6 τόκος εἰς παιδευτάς.
καταναοκάω,
which in the NT is confined to 2 Cor 11, 12!8f, is classed
by Jerome (22. ad Algas. qu. 10) among Paul’s cz/icesms.
It may, however, have been a medical term in regular use,
as it is found in Hippocrates (A7¢. 816 C) : cf. the simplex
vapkdw in Gen 32%, Job 331%, and ἀποναρκάω in Plut.
De Liber. Educ. p. 8. The subst. νάρκα (Lob. Phryn. p.
331) = ‘‘ torpor” is found in Menander Fragy. p. 143: cf.
M. Anton. x. 9 πτοία, vapka, δουλεία.
κατανεύω.
See BGU IV. 1119*4 (B.c. 6-5), 1120°° (B.c. 5), where
however the reading and the meaning are far from clear.
κατανοέω.
The characteristic force of this verb, ‘‘ perceive, under-
stand,” ‘‘take note of,” is seen in P Hib I. 2758 (B.c. 301-
240) if we accept the editors’ restoration—pax[pov] καὶ
3) 66
ξένον σοι κατα[νοῖν ἢ, “a long and unfamiliar thing to |
understand (?)” (Edd.) :
Petr III. p. 35) ὅταν.
νομιζόμενον, ‘‘as soon as they perceive that the advantage is
regarded as common to all” (Mahaffy), BGU III. IOI TH. 17
(ii/B.c.) διότι γὰρ πολλὰ] ληρώι[δη] καὶ ψευδῆ προσαγ-
[γἹέλ[λεῖται κατανοεῖς καὶ αὐτός, Sy// 92875 (ii/B.c. ad init.)
πολὺ μᾶλλον [ἀδύνατον ἦν] κατανοεῖν [Ta ἐμπρη[σθέντα.
See also Aristeas 3 τὴν προαίρεσιν ἔχοντες ἡμεῖς πρὸς τὸ
περιέργως τὰ θεῖα κατανοεῖν ἑαυτοὺς ἐπεδώκαμεν KTA., ‘it
was my devotion to the careful study of religion which led
me to offer my services”’ etc. (Thackeray).
cf. P Par 631% (B.c. 165) (=P
. τὸ συμφέρον κατανοῶσι κοινὸν
καταξιόω
καταντάω.
Karayray eis in the legal sense of property “" descending
to” an heir is very common, e.g. BGU IV. 11694 (B.c. το)
ἧσπερ μετηλλαχυίας κατήντηκεν is αὐτοὺς τὰ ταύτης, P
Oxy II. 274! (A.D. 89-97) τὰ δὲ προκείμενα αὐτοῦ πατ-
ρικ[ὰ] . . κατήντ(ησεν) εἰς αἰὐτὸν) μετὰ τὴν τ[ο]ῦ πατ(ρὸς)
τελευτήν, BGU IIT. οδ914 (ii/A.D.) εἰς τὸν συνηγορούμενον
κατήντηκεν ἡ κτηνοτίρ]οφία. [π᾿ BGU I. 326: 15,18 (a.p.
194) καταντῆσαι πρός τινα occurs twice in the same sense.
This technical meaning seems very appropriate in 1 Cor 101*
ἡμῶν, εἰς ods τὰ τέλη τῶν αἰώνων κατήντηκεν, on which
Prof. Findlay’s unconscious comment is—‘‘ The Church is
the Aezr of the spiritual training of mankind” (G7 ad/.).
[Dr. Rendel Harris suggests that in this case τὰ τέλη means
“the revenues” of the ages]. The Tennysonian parallel
““T, the heir of all the ages” suggests itself at once. In
1 Cor 14% ἢ εἰς ὑμᾶς μόνους κατήντησεν (ὃ λόγος τοῦ θεοῦ) ;
the same sense is probable—‘“‘ was the gospel your exclusive
inheritance?”
Like our descend, the word keeps its ordinary meaning
elsewhere. Thus in illustration of its nine-fold occurrence
in Acts with reference to travellers reaching their destination
we may cite P Tebt I. 595 (B.c. 99) καταντήσαντος . . εἰς
τὴν πόλιν Σοκονώφεως, P Oxy III. 486°° (A.p. 131) ἐνθάδε
κατήντησα, and Priene 112%? (after B.C. 84) καταντᾶν eis TO
γυμνάσιον, while P Meyer 315 (a.p. 148) tv’ οὖν. . εὐθέως
ἐπὶ tov κρά(τιστον) ἐπίτροπί(ον) καταντήσῃς [ἐϊπέστειλά
σοι shows the verb of ‘‘ presenting oneself before” a person.
In PSII. τοι (end of ii/A.p.) εἰς μόνους κατηντηκέναι
ἄνδρας y, the reference is to certain taxation which has
“fallen upon” three men : cf. 73. 102!°, 105%. The verb is
found in MGr = ‘*come to,” ‘‘end in,” as in Abbott Sozgs
xvi. 5 (p. 140) τρελλὸς θὰ καταντήσω, ‘I shall end in mad-
ness ’’—a lover's serenade: cf. κατάντημα, ““ end,” ‘* goal,”
in LXX Ps 187. The subst. κατάντησις = “ entrance”
occurs in P Hamb I. 47 (A.D. 87) κατάντησιν els ᾿Αλεξ-
άνδριαν.
κατάνυξις.
This NT ἅπ. εἰρ. (Rom 115) occurs in Pelagia—Legenden,
p. 37 πάσης yap ὠφελείας kal κατανύξεως πεπλήρωται τὸ
διήγημα, where it seems to have the unusual meaning of
“incitement,” “‘ stimulus.”
κατανύσσω.
An interesting illustration of the use of this verb in Ac
237 is afforded hy Pe/agia—Legenden, p. 715 καὶ οὕτως κατε-
νύγη πᾶς ὁ λαὸς ἐπὶ τοῖς λόγοις ois ἐλάλει TO πνεῦμα TO
ἅγιον δι᾿ αὐτοῦ, ὥστε ὅλον τὸ ἔδαφος τῆς ἐκκλησίας καταρ-
ρανθῆναι ὑπὸ τῶν δακρύων τοῦ λαοῦ. MGr κατανύσσομαι,
1 am seized with compunction,” ‘‘I become contrite.”
καταξιόω.
Like the simplex, καταξιόω denotes not ‘“‘make” but
‘*count worthy ’’: cf. BGU IV. 1080} (iii/A.D. ?) σπούδα-
cov ἡμᾶς καταξιῶσαι τῶν ἴσίω]ν γραμμάτων, OG/S 2014
(vi/a.D.) εἰ μὴ κατηξίωσάν με καὶ παρακαλοῦσιν. For the
pass., as in Lk 20%, Ac 5“, cf. P Leid W¥i 1 (ii/iii a.p.)
κατηξιώθης τῶν πρὸς διά(-- d)pPwow βίου μελλώί -- ὀγντων
σοι λέγεσθαι, P Amh II. 1454 (iv/vy A.D.) βούλο]μαι μὲν
,
KATATTATE®@
καταξιωθῆναι ἀεὶ γράφειν [τῇ σῇ] θεοσεβείᾳ, C/A IIT. 690°!
ἀνατροφῆς τῆς αὐτῆς καταξιωθείς. In late Greek the verb
is common = ‘‘be so good as,” ‘‘vouchsafe,” e.g. P Heid
6° (iv/A.D.) (= Selections, p. 127) παρακαλῶ καταξίωσον
δέξεσθαι τὸ μικρὸν éAéov, P Meyer 24*(vi/A.D.) καταξιώσῃ
οὖν ἡ σὴ θεοσέβεια εὔξασθαι ὑπὲρ ἐμοῦ. It is condemned by
the Atticists, cf. Thom. Mag. 9, 7 ἀξιῶ τὸ ἄξιον κρίνω οὐ
καταξιῶ.
For the adj. see OG/S 763% (ii/B.c.) τὰς καταξίας τιμὰς
τοῖς εὐεργέταις ἀπονέμοντες, and for the adv. BGU IV.
1138” (B.c. 19) καταξίως.
καταπατέω
occurs in the late PSI I. 76° (a.p. 574-578) ἡ πίστις...
τἀναντία καταπατουμένη σαφῶς ἀπεργάζεται. Cf. Syl/
8031 (iii/B.C.) καταπατεῖ(ν) νιν τοῖς ἵπποις. For the noun
see CP Herm I. 7% 7 (ii/A.D. ?) καταπάτησιν ποιήσασθαι
χωρίων.
καταπαύω.
See Anz Sudsidia, p. 294 f. ἩἨευνογάθη (Zex.) cites
καταπαυστικός of a musical pause from Philodemus De
Musica (ed. Kemke) p. 20% ταραχῶν εἶναι κ]ατα[πα]-
votikoy (sc. τὸ μέλος).
καταπέτασμα
can no longer be regarded as a wholly ‘‘ Biblical,’’ or
even ‘* Alexandrian ” (Grimm-Thayer) word, if only in view
of an inscr. from Samos of B.C. 346-5, cataloguing the furni-
ture of the temple of Hera (cited by Deissmann 7.4.8 p. 101
from Hoffmann Die Griechischen Dialekte 111. p. 72) kata-
πέτασμα τῆς τραπέζης, ““ table-cover.”
καταπίνω.
For this verb in its literal sense see the magic P Lond
46° (iv/A.p.) (=I. p. 74) ἐὰν δέ τις αὐτῶν μὴ καταπίῃ τὸ
δοθὲν αὐτῷ κτλ., 12196 (iii/A.D.) (= 1. p. 96) ὃ καταπεπωκὼς
του (/. τὸν) ὄφιν, and Sy// 802° (iii/B.c.) κατέπιε δ᾽ αὐτὰ...
ἐγ κυκᾶνι. With the use in 1 Cor 1555 we may compare P
Leid V#-® (iii/iv a.p,) ἔφθασε τὸ πῦρ ἐπὶ τὰ εἴδωλα τὰ
μέγιστα, καὶ κ[αἸτεπειέτω (1. κατεπίετο 6) οὐρανός.
καταπίπτω.
P Oxy VIII. 111253 (a.p. 188) καταπεπτω(κνίας) of
k(vias), BGU III. 735'9 (a.d. 235) olk((a) vuvel κατα-
πίεπτωκυϊα) καὶ ψειλ(ός), and 70. 889% (A.D. 151). OG/S
4835} (ii/B.C.) τῶν δὲ δεομένων ἐπισκευῆς κοινῶ[ν τ]οιχῶν ἢ
καταπεσόντων. The verb is used metaphorically of the
accidents of fortune in Vett. Val. p. 4o!® γενναίως τὰ κατα-
πίπτοντα φέρειν.
καταπλέω
is the word regularly used for ‘‘ sailing down” the Nile to
Alexandria: cf. e.g. P Lille I, 177 (iii/B.c.) καταπλεῖ yap
els ᾿Αλεξάνδρεαν Φίλων, P Magd 225 (B.c. 221) πρὶν τοῦ]
καταπλεῦσαί pe els τὴν πόλιν : cf. also P Giss I. 2519 (Rom.)
συνέστησα yap αὐτὸν διὰ τό σε τότε καταπεπλευκέναι, OG/S
344° (i/B.C.) οἱ καταπλέοντες εἰς Βιθυνίαν ἔμποροι καὶ ναύ-
κληροι. For the subst. see P Flor I. 614 (A.p. 210) εἰς τὸν
331
καταριθμέω
κατάπλουν (to Alexandria), OG/S 90%? (Rosetta stone—
B.C. 196) τοῦ kat’ ἐνιαυτὸν els ᾿Αλεξάνδρειαν κατάπλου.
καταπογνέω.
BGU IV. 1188"? (time of Augustus) αὐτός τε καταπονού-
μένος ὑπὸ τῶν Tehovav ἀναφορὰν ἡμεῖν [ἀνήνεγκεν, P Oxy
VIII. rror® (a.p. 367-70) βουλόμενοι τοὺς διαδικοῦν[τας
πάνυ κ]αταπονῖν, ‘in their desire thoroughly to worst their
adversaries at law’’ (Ed.). In BGU IV. 1060% (x.c. 14)
ὅθεν καταπεπονῃμένοι προήγμεθα πρὸς ἀπειλαῖς, the peti-
tioners seem to complain of definite ill-treatment. This is
the meaning in Ac 774, Can we not recognise it in 2 Pet 27?
It is not mental distress that is referred to here—that comes
in ver. 8—but the threatened violence of Gen 19% The
conative present shows that the angels’ rescue (ἐρύσατο) was
in time.
καταποντίζω.
For the literal use of this verb, as in Mt 1439. 188, cf. P
Petr II. 40(a)*" (iii/B.c.) (= Witkowski’, p. 42) with refer-
ence to the sinking of an elephant-transport ship—ad’ od ἡ
ἐλεφαντηγὸς κατεποντίσθη.
κατάρα.
In C. and B. ii. p. 653, No. 564, Sir W. M. Ramsay
publishes a striking epitaph of A.D. 243-4 from Ushak in
Phrygia, in which the following curse occurs—el τις ἀνύξῃ τὸ
μνημῖον, ἔσονται αὐτῷ κατάραι ὅσε ἀνγεγραμμένα[ι tjoly
εἰς ὅρασιν καὶ εἰς ὅλον τὸ σῶμα αὐτῷ καὶ εἰς τέκνα καὶ εἰς
βίον, “if any one shall open the tomb, there shall be upon
him the curses as many as are written in (the book), on his
sight and his whole body and his children and his life.’ In
the curses here, and in similar epitaphs found in a number
of towns scattered throughout central Phrygia, Ramsay finds
distinct traces of ‘Jewish influence,” cf. especially Deut
27-29, and see further xp 7 xxvi. p. 171 f. The subst. is
also found in γώ 8891 ἐπάρα κατάρα κακὴ τῷ ἀσεβήσαντι
τοὺς δαίμονας.
καταράομαι.
For κατάρατος cf. OG/S 833 (iv/B.c.) κατάρατον ἔμμεναι
καὶ αὖτον καὶ γένος τὸ κήνω, Sy// 479% (iii/B.C.) ἐὰν δέ τις
τούτων τι λύηι, κατάρατος ἔστω. See also s.v. ἐπικατά-
ρατος.
καταργέω.
This favourite Pauline verb (see Milligan on 2 Th 28) is
found in the weakened sense of ‘‘hinder” in P Oxy I. 3817
(A.D. 49-50) (= Selections, p. 54) Katapyotvrds pe χειρό-
τεχνον ὄντα, ‘‘hinders me in my handicraft,” and not infre-
quently = “render idle or inactive,” as in P Flor II. 1767
(A.D. 256) ὥστε kal ἄνθρωπον καὶ ὄνον καταργηθῆναι, 2.
21815 (A.D. 257) ἵνα τὸ κάρνον μὴ καταργηθῇ, P Strass I.
327 (Δ... 261) twa . . . τὸ ταυρικὸν μὴ καταργῆται. W.H.
D. Rouse writes (4/11/08) : ‘‘ Karapyety=darken. Mod. Gr.
ἀργά = late. Can the word have got its sense by association
with night ?” [when no man can work].
καταριθμέω.
A good parallel to the use of this verb in Ac 117 is afforded
by P Par 63" (B.c. 164) =P Petr III. p. 26) τοὺς ὑὕποτε-
καταρτίζω
λεῖς τῆι τε ἰχθυηρᾶι καὶ ζυτηιρᾶι καὶ ταῖς ἄλλαις ὠναῖς ἐν
τοῖς “σύνπασιν ἀνθρώποις καταριθμεῖσθαι, “that in the
expression ‘all men’ are included both those who are sub-
ject to the fish tax and the beer tax and the other imposts ””
‘Mahafty).
καταρτίζω
occurs in P Tebt I. 67 (B.c. 140-39) καταρτισθῶσι and 20.
2445 (B.C. 117) KaTaptiodpe8a—both times in broken con-
texts. A good ex. of the original meaning ‘‘ prepare,”
κε perfect” a thing for its full destination or use is afforded
by P Oxy VIII. 1153!® (i/A.D.) where the recipient of the
letter is informed that he will receive certain garments ἃ
ἐδωρήσατό σοι ἸΤαυσανίας 6 ἀδελφός cov mpd πολλοῦ ἐκ
φιλοτιμίας αὐτοῦ κατηρτισμένα, ‘which your brother
Pausanias went to the expense of having made some time
ago and presented to you” (Ed.). Cf. from the inserr. OG/S
17719 (B.C. 96-5) κατηρτίσατο δίδοσθαι. . πυροῦ ἀρτάβας,
and similarly 179° (B.c. 95). Wynne in xf VII. viii.
p- 282 ff. understands the verb in Mk 1! not of ‘‘mending”
but of ‘‘folding” the nets to be ready for use, quoting an
old Scholion where the Vg ‘‘ componentes”’ is explained as
‘“vel farcientes, vel complicantes,”’ ‘‘ either stowing or fold-
ing”: cf. Wycliffe ‘“‘makinge nettis.” The various NT
usages are fully discussed by Lightfoot on 1 Th 315. For
ἀπαρτίζω see the citations s.v. ἀπαρτισμός, and add P Giss
I. 6213 (ii/A.D.) εἰς τὸ ἤδη ποτὲ ἀκολ[ούθ]ως [ταῖς ἐντολαῖς
τοῦ κρατίστου ἡγεμόνος τὴν ἐπίσκεψιν ἀπαρτισθῆναι.
καταρτισμός.
For the literal sense of this subst., which is used meta-
phorically in Eph 41%, see P Tebt I. 33" (B.c. 112) (=
Selections, p. 31) τ[ὰ] εἰς Tov τῆς αὐλῆς καταρτισμόν, “the
things for the furnishing of the guest-chamber,” P Ryl II.
12778 (A.D. 29) ἱματίου καταρτισμὸν κρόκηί(ς) Kal στήμονο(ς)
ἄξι(ον) ἀργ(υρίου) (δραχμῶν) ζῆ, ‘fa preparation of woof
and warp for a cloak worth 18 silver dr.” (Edd.).
κατασείω.
For this verb with the dat., as in Ac 12!” αἱ., cf. the
magical invocation P Lond 46%% (iv/A.p.) (=I. p. 80)
κατασείων τῷ λύχνῳ ἅμα λέγων τὸν λόγον KTA. See also
Hobart p. 103.
κατασκάπτω
occurs er in Sy// 177 (Teos—B.c, 303), e.g. 7 ἐὰν δὲ δεῖ
κατασκάπτειν τὴν ὑπάρχουσαν πόλιν, [καταλειφθῆναι μὲν
τῶν ὑπαρχουσῶν τὰς ἡμισείας. For the subst. cf. 2ό. 211%
(ili/B.c.?) εἰς τὴν ἔκπεμψιϊν τ]ῶν στρατιωτ[ ὧν] καὶ τῆς
ἀκροπόλεως τὴν κατα[σκαϊφήν.
κατασκευάζω
occurs in the more general sense of “" furnish,” ‘‘ provide,”
in BGU IV. 1065? (a.D. 97) with reference to the purchase
of a pair of bracelets which the goldsmith κατεσκεύασε
αὐτῷ: cf. P Oxy XII. 1428! (iv/A.D.) τοὺς ὑπευθύνους
τὴν ἐσθῆτα ἀνεπι[κλή]τοις τοῖς ὑφάσμασιν κατασκευάσαι,
“‘that the persons responsible provide (or manufacture) the
clothing in irreproachable(?) materials.” For the use of the
verb in the sense of building, or equipping a building, as in
33
,
2 KATAO KOT E®
Heb 33, see P Tebt I. 338 (B.c. 112) (= Selectzons, p. 30)
where, with reference to the visit of a Roman senator to the
Faytim, directions are given—opdvtirov ὡς ἐπὶ τῶν καθη-
κόντων τόπων αἵ τε αὐλαὶ κατασκευασ[θ]ἠσίοῖνται, “take
care that at the proper places the guest-chambers be got
ready,” and cf. 26. 11. 34218 (late ii/A.D.) τὸ κατασκευ-
ασθ(ὲν) ἐκ καινῆς ἐν Σομολ(ῶ) kepapetov σὺν πᾶσι χρηστί(η-
ρίοις), ‘‘the newly fitted pottery at Somolo together with all
furniture ” (Edd.), P Amh II. 64? (A.D. 107) περὶ δαπάνης
els τὸ ἐκ καινῆς κατασκευαζόμενον βαλανεῖον, and P Oxy
VI. 8025 (A.p. 338) εἰς. .. [τ]ὴν κατασκεναΐ[ο]μένην
βορρινὴν πύλην τῆς πόλεως, “for the construction of the
north gate of the city’’ (Edd.). From the inscrr. it is suffi-
cient to cite Sy// 5008 (B.c. 320) where, with reference to
the ὁδοί (cf. Mt 112° a/.) by which the procession was to
reach the temple of Zeus Soter, it is provided —émws ἂν
ὁμαλισθῶσιν Kal κατασκευασθῶσιν ὡς βέλτιστα.
For the subst. κατασκευή, see P Ryl 11. 1ς 715 (A.D. 135)
τῆς δαπάνης τῆς τε ἐπισκευῆς Kal κατασκευῆς τοῦ ξυλικοῦ
[ὀργάνου, ‘‘the cost of keeping and repairing the wooden
water-wheel’’ (Edd.), P Oxy XII. 146112 (a.pD. 222) ε[ἰ]ς
κατασκευὴν ἄλ(λας) (δραχμὰς) kK, ‘for repairs 20 drachmae
more” (Edd.), Michel 487" (ii/B.c. ad init.) εἰς τὴν κατα-
σκευὴν Tod θεάτρου. For κατασκεύασμα, cf. «γώ 1694
(c. B.C, 306) εἴς τε TA κατασκευάσμα[τα Tod ἱεροῦ καὶ τῆ]ς
πανηγύρεως, and Aristeas 52 προεθυμεῖτο μὲν οὖν ὁ βασιλεὺς
ὑπέροπλόν τι ποιῆσαι τοῖς μέτροις τὸ κατασκεύασμα, ““πονν,
the king’s intention was to make this piece of work of
gigantic dimensions” (Thackeray).
κατασκηνόω.
For the form κατασκηνοῖν (= κατασκηνοῦν) in Mt 13%,
Mk 432, cf. δηλοῖν in P Lond 23178 (c, a.p. 346) (=II.
p- 285) and see the other exx. in Hatzidakis Gr. p. 193:
see also Moulton Proleg. p. 53, Gr. ii. § 84. To the trans-
itive instances of the verb in the LXX (Ps 22?, 2 Chron 63),
add Didache x. 2.
κατασκήνωσις.
The use of this subst. in Mt 890 = “lodging-place,”
“roost,’’ is well illustrated by OG/S 229°? (iii/B.c.) where
in an agreement between the inhabitants of Smyma and of
Magnesia, the former undertake to provide κατασκήνωσιν,
“«shelter,” for those who are about to migrate to Smyrna, in
order that they may have a place to live in while they are
building new houses for themselves.
κατασκιάζω.
Kaibel 495 (Rom.)—
Totvopa μὲ[ν] Xaplas, Θήβη πατρίς, ἀλλὰ θανόντα
ἸΤοιμάνδρου χυϑανὴ γαῖα κατεσκίασεν.
κατασκοπέω.
P Oxy XII. 1414 (A.D. 270--5) 6 πρύτανις εἶπί(εν)" τὴ]ν
τοῦ ἱεροῦ γραφ[ὴ]ν κ[ατ]εσκέψασθαι καὶ ὅρον δεδώκατε,
““the prytanis said, ‘You examined the list of the temple
and fixed a limit.”” It may be added that W. Schubart
(see Deissmann ZAZ£ p. 178 n.14) proposes to read κατίε]-
σκοπούμην for Deissmann’s restoration αἰδ[υ]σοπο[ύμην in
,
κατασκοῖπος
BGU III. 8468 (ii/a.p.) (= Selections, p. 94), but the mean-
ing is then far from clear. For the form κατασκοπεύω, as in
the LXX (Exod 24 a/.), cf. P Tebt I. 230 (late ii/B.c.), and
see Anz Sudszdia p. 379.
κατάσκοπος. '
Menander Τ]ερικειρ. 105 τῶν ὅλων κατάσκοπος | πραγ-
μάτων γενοῦ.
κατασοφίζομαι.
For this NT ἅπ. εἰρ. (Ac γ13. from LXX Ex 119), see Anz
Subsidia, p. 366.
καταστέλλω.
P Tebt I. 41™ (c. B.C. 119) ἵνα τοῦ Μαρρείους καταστα-
λέντος καὶ εἰσπραχθέντος τὰ σείσματα τύχηι τῆς ἁρμοζού-
ons ἐπιπλήξεως, ‘so that Marres may be sent for and made
to refund his extortions and may receive suitable punish-
ment” (Edd.). In BGU IV. 11925 (late Ptol. or time of
Aug.) τῶν ᾿Αράβων κατεσταλμένων καὶ πάντων ἐν τῆι
μεγίστη[ι] εἰρήνηι γεγονότων, the verb is perhaps used, asin
Ac 19%, =** quieten,” ‘restrain ’’: see also s.v. καταστολή,
and cf. its medical usage as contrasted with παροξύνω in
Hobart, p. 247 f.
κατάστημα.
With the use of this subst. in Tit 2% we may compare
Aristeas 122 τὸ μέσον ἐξηλωκότες KaTaoTHpa—ToiTo yap
κάλλιστόν ἐστιν, ‘‘they cultivated the due mean, the best
of courses”: see also 24. 210 τὸ τῆς εὐσεβείας, . κατά-
στημα, 278 τὸ δὲ τῆς ἀρετῆς κατάστημα. Cf. further OG/S
6695 (i/A.D.) πᾶσαν πρόνοιαν ποιούμενος τοῦ διαμένειν τῷ
προσήκοντι καταστήματι τὴν πόλιν.
καταστολή
is confined in Bibl. Greek to Isai 613, 1 Tim 25. In both
these passages it is usually understood of ‘‘clothing ἢ ; but
in view of the word’s being used also with an inner reference,
as in Priene 109*8° (c. B.C, 120) τῆι δὲ καταστολῇ Kal τῆι
εὐσχημ[οσύνῃ, it is probable that it should be understood in
the wider sense of ‘‘ demeanour,”’ ‘‘ deportment” (like κατά-
στημα g.v.) in 1 Tim /.c. : see Dibelius’ note HZNT ad 1.,
and cf. Aristeas 284 pet εὐσχημοσύνης καὶ καταστολῆς,
“with decency and restraint,” and 2. 285 σὺ δὲ πᾶσαν
ἠσκηκὼς καταστολήν, ‘ but thou hast practised all restraint.”
For x. = ‘‘ overthrow,” ‘‘ subjugation,” see Chrest. I, 1215
(B.C. 88) Ἱέρακα δὲ προκεχειρίσθαι μετὰ δυνάμεων μυρίων
ἐπὶ καταστολὴν τῆς Θηβαίδος.
καταστρέφω.
Syll 168*4 (iv/B.c.) ᾿Αλε[ξάνδρωι Θηβῶν ἐπικρατήσα]ντι
+ + κ[αὶ ἄλλα δὲ τῆς οἰκουμένης μ]έρη καταστρεψαμένωι
δι[ετέλει ἐναντιούμενος ὑπὲ]ρ τοῦ δήμου. The verb is used
metaphorically in Vett. Val. pp. 667 ποιεῖ δὲ καὶ γυμνῆτας
ἐπαίτας κακῶς τὸν βίον καταστρέφοντας, 8717 κακῶς δὲ τὸν
βίον καταστρέφουσιν.
καταστρηνιάω.
For this compound, which is found in the NT only in
I Tim 544, see s.v. στρηνιάω.
333
κατατίθημι
καταστροφή.
in the sense of death, has been ingeniously read in C.
and B. ii. p. 473, No. 322, an inscr. commemorating a
woman who died suddenly in the third year of her married
life—Kat(a)otpad[a]s τυχοῦσα, συντόμως ἔλυσε τὸν [γ]άμον.
In Menander Tleptketp. 12 death is described as τοῦ tiv
καταστροφή tis. For καταστροφεύς (not in LS) Herwer-
den (Zex. s.v.) cites the new classical farce, P Oxy IIL.
403'? πάλι λαλεῖς, καταστροφεῦ ; “are you talking again,
you bungler?”’ (Edd.).
καταστρώνγυμι
is used of ‘‘spreading” or ‘‘laying” dustin P Tor I. rviii-18
(B.C, 117-6) μεταφέροντας αὐτοὺς κονίαν καταστρωννύειν
ἐπὶ τοῦ δρόμου τοῦ ΠΑμμωνος : cf. Aristeas 319 τρικλίνου
πᾶσαν κατάστρωσιν. For the derived sense of ‘‘over-
throw,” ‘‘ prostrate,” as in 1 Cor 10°, see P Leid Cit. 28 (pc.
163-2) (=I. p. 119) καταστροννύει (1.---ωννύει) αὐτήϊν,
“ prosternit ipsam ”’ (Ed.).
κατασφάζω.
The only citation we can furnish for this NT ἅπ. εἰρ. (Lk
19°") is P Giss 1. 8211 (a.p. 117) κατ[ἐϊσφαξα[ν in a much
mutilated context, but apparently with the meaning ‘zum
Opfer fielen ” (Ed.).
κατασφραγίζω
is found és in the unfortunately very fragmentary report
of a professional searcher for stolen goods, P Petr III. 65
(4)®18, Cf. P Par 35" (B.C. 163) κ]αὶ τοῦτον (sc. σταμνὸν)
κατασφραγισάμενος : the verb παρασφραγίζω occurs ὁξς in
the same document. See also PSI IV. 3588 (B.c. 252-1) ὃ
κατεσφράγισται ἐν κυψάληι (‘‘chest’’) ἐν τῷ σιτοβολῶνι
(‘ storehouse,” cf. Gen 4188) ἀρτάβαι δέκα. With the use
in Rev 51 cf. OG/S 266% (iii/B.c.) τά τε γράμματ᾽ ἀνοίσω
κατεσφραγισμένα, and Sy// 7904 (i/B.C.), cited s.v. ἀγγεῖον.
κατάσχεσις.
On the translation of this word in Ac 7545 see Field Wo/es,
pp. 114, 116.
κατατίθημι.
With the use of this verb in the TR of Mk 154 cf. P
Lond 256 recto? (A.D. 11-5) (= 11. p. 97, Chrest. I. p. go8)
τὰ δὲ σπέρματα. .. ὑγιῶς καταθήσεσθαι εἰς τὴν γ[ῆν, and
the similar use of the act. καταθήσω in P Oxy VII. 103127
(A.D. 228). In P Tebt II. 3297 (A.D. 139) the verb is used of
‘“paying into” the bank—kar]eBéuny ἐπὶ τὴν δημοσία[ν
τράπεζαν: cf. 2 Macc 415, Aristeas 321. For the classical
phrase χάριν κατατίθεσθαι found δὲς in Acts (2427, 25°) see
BGU II. 596! (a.p. 84) (= Selections, p. 64) τοῦτ[9] οὖν
ποιήσας ἔσῃ μοι μεγάλην χάριταν Kat[a]reBeup[é]vo(s), ‘if
you do this, you will have laid up for yourself a great store
of gratitude at my hands,” and Menander Fragm. p. 187
ὦ τρὶς κακοδαίμων, ὅστις ἐκ φειδωλίας | κατέθετο μῖσος
διπλάσιον τῆς οὐσίας, “laid up for himself a dislike twice
as big as his property.”
,
κατατομὴ
κατατομή
in its literal sense of “‘cutting,” ‘‘ incision,” as in Jer 48
(31)3?7 (Symm.) occurs in Ο76 1. 160”? ἄνευ κατατομῆς. For
the verb cf. γώ 5377 (2nd half iv/B.c.) κατατεμὼν τοῦ
χωρίου βάθος ἀπὸ τοῦ μετεωροτάτου τρεῖς πόδας.
κατατρέχω.
A good ex. of this verb, which in the NT is confined to
Ac 21°? (cf. Hobart, p. 193), occurs in P Par 445 (B.c. 153)
(= Witkowski App.” p. 83) βλέπω Μενέδημον κατατρέ-
χοντά pe, where Witkowski renders κατατρέχω, ‘* persequor
fugientem, impetum facio, aggredior, impugno.” Cf. also
P Tebt I. 41° (c. B.c. 119) ὃ ἐγκαλούμενος Μαρρῆς πρὸς
TAIL] διασείσει κατατρέχει τοὺς γεωργούς, ‘‘Marres the
accused besides his extortions oppresses the cultivators.”
For the more literal sense see BGU III. 9358 (iii/iv a.p.) ot
καταδραμόντες τοὺς τόπους, and the ii/B.C. inser. Sy// 241°
καθ᾽ ὃν καιρὸν συνέβη Βοῦκριν καταδραμόντα τὴν χώραν
καταγαγεῖν εἰς Κρήτην τῶν τε πολιτῶν πλείους κτλ.
καταφέρω
is used with reference to an assault in P Tebt I. 138 (late
ii/B.C.) σπασάμενος ταύτην (sc. μάχαιραν) βουλόμενός pe
ἀλογῆσαι κατήνεγκε [πλ]ηγαῖς τρισὶ καὶ τὴν κεφαλὴν καὶ
τὸν τράχηλον. For the meaning ‘bring down,” ‘carry
down,” cf. P Giss I, 40% 19 (A.D. 215) οἵτινες κάλαμον πρ[ὸ]ς
τὸ ὑποκαίειν τὰ βαλα[νεῖ]α Katadépovor, P Oxy X. 129219
(c. A.D, 30) ἐὰν δὲ χρέαν ἔχῃ (1. —ys) μάλιστία] EvAaplov
δύο ἵνα μοι τὸν τροχὸν τῆς μηχανῆς κατενέγκῃς, “if you
specially require two pieces of wood to bring down to me
the wheel of the machine” (Edd.), and of ‘‘ bringing down”’
corn to Alexandria 74. 1260%8 (A.D. 286) κατενεγκῶ καὶ
παραδώσω ὡς προκεῖται. Similarly of a dead body, 26. VII.
10688 (iii/A.D.) εἵνα δυνηθῶ Td σωμάτιν κατενενκῖν ἐν ᾿Αλεξ-
άνδριαν : cf. OGZS 6748! ταφῆς ἀναφερομένης καὶ κατα-
φερομένης, with Dittenberger’s note. The special usage in
Ac 20° is well illustrated by Ps 75(76)? (Aq.): see also
Hobart p. 48 ff.
For the subst. see P Petr III. 144'¥- 29 ἡλίου περὶ κατα-
φορὰν ὄντος, BGU IV. 1133! (B.c. 18) ἔν τισι ὡρισμέναις
Katadopa(is).
καταφεύγω
is a kind of technical expression for suppliants ‘‘ fleeing’
or “‘resorting”’ to any one for help, e.g. P Magd 28 (B.c.
221) ἵνα ἐπὶ] σὲ καταφυγοῦσα, βασιλεῦ, Tod δικαίου τύχω,
P Oxy XII. 14689 (c, A.D. 258) ἐπὶ τὴν σὴν ἀνδρείαν κατα-
φεύγω θαρρῶν τεύξεσθαι τῶν προσόντων μοι δικαίων, ἡγεμὼν
κύριε, P Tebt IL. 326% (c. A.D. 266) ἱκετηρίαν τιθεμένη ἐπὶ
τὸ σὸν μέγεθος καταφεύγω : cf. Ac 145. In P Fay p. 49°
(B.C. 69-8) it is used in connexion with the right of asylum
at a temple at Kasr el Banat for all manner of fugitives—
τοὺς κατ[αφ]εύγοντας καθ᾽ ὁνδηποτοῦν τρόπον : cf. Heb 618.
For a similar use of the subst. see P Tebt I. 4337 (B.c. 118)
προήγμεθα τὴν ἐφ᾽ ὑμᾶς Kata . υγὴν (1 καταφυγὴν)
ποιήσασθαι, “we have been impelled to take refuge with
you”’ (Edd.), Pretsigke 674 (A.D. 216) ἀναγκαίως τὴν ἐπί σε
καταφυγὴν ποιοῦμαι.
᾽
994
,
καταφρονεω
καταφθείρω
occurs in connexion with an accident to a corn-ship, where
steps are taken ὅπως ἂν μὴ καταφθείρηται τὰ πλοῖα ἐπὶ τῶν
τόπων (P Magd 11*—z.c. 221).. For injury to persons, see
P Petr II. 12(2)}3 (B.c. 241) where a petitioner demands in-
vestigation into certain charges against her adversary—tva
μὴ τὸν πλείω χρόνον καταφθείρωμα[ι : cf. 26. 19(14)?,a peti-
tion from a prisoner, συμ]βῆι μοι καταφθαρῆναι ἐν [τῆι
φυλακῆ]ι, and PSI IV. 3771 (B.c. 250-49) ἵνα μὴ ἐνταῦθα
καταφθείρωμαι. From the inscrr. we may cite Sy// 79074
(i/B.C.) ἐπεὶ τὰ ὑπάρχοντα [S]évpa . . . εἰσὶν κατεφθαρ-
μένα, ὑπολαμβάνομεν δὲ ἀναγκαῖ[ον] εἶναι κτλ. For the
subst. see P Par 63126 (B.c. 164) (= P Petr III. p. 28) τοὺς
ἀνθρώπους ἐκ τηλικαύτης καταφθ(ο)ρᾶ[-ς] apt[(]ws ἀνακτω-
μένους, “the population just recovering from so great a
distress ” (Mahaffy), P Tor I. ri 8 (p.c. 117) διὸ ἀξιῶ
ἐμβλέψαντα eis τὴν γεγενημένην μοι καταφθορὰν ὑπὸ ace-
βῶν ἀνθρώπων. . συντάξαι KTA., OG/S 3305 (¢. B.C. 120)
τὴν ἀπαντωμένην καταφθορὰν τῶν ἰδίων τοῖς ὑπὲρ τῆς
πόλεως πρεσβεύουσιν ὑπολογιζόμενος.
καταφιλέω.
A new ex. of this compound occurs in the Alexandrian
Erotic Fragment P Grenf I. 1% (ii/B.c.) quoted s.v. κατα-
λείπω ad fin. Both this passage and more particularly Epict.
iv. 10. 20 ἀγρυπφῆσαί σε δεῖ, περιδραμεῖν, Tas χεῖρας κατα-
|} φιλῆσαι, ‘thou must watch, run about, kiss hands,’’ where,
as Sharp (Zfzct. p. 104) says, stress is laid ‘‘not on
kissing fervently, but on the very fact of kissing at all,”
make the RV marg. of Mt 264%, αἱ, very doubtful: cf.
also Miethrasliturgie (ed. Dieterich) p. 1453 καταφιλῶν
πάλιν τὰ φυλακτήρια καὶ λέγων KTA., with reference to a
spell. On the other hand JZenandrea Ὁ. 11°5 λαμβάνων
pov κατεφίλει | τὰς χεῖρας, “πε caught and kissed my
hands ’’—of one in a passion of gratitude. See Anz Szd-
sidia, Pp. 334.
HOTAPOOVED.
P Gen I. 613 (a.p. 146) t[d]v Ilextow καταφρονεῖν pov
τῆς ἡλικίας, is much like 1 Tim 415, even to the position of
the pronoun. So 24. 312° (A.D. 145-6) καταφρονῶν pov
τῆς χηρείας, and similarly P Magd 25 (B.c. 221) καταφρονῶν
ὅτι ὁ ἀνήρ μου τετελεύτηκεν, and P Petr II. 4(6)}7 (B.c.
255-4), where an official who has been disturbed in the dis-
charge of his duty adds—8uvdy (Δ δεινὸν) yap ἐστιν ἐν
ὄχλωι ἀτιμάζεσθαι, ἐὰν yap εἰδῶσιν ὅττι οὗτοι καταπεφρονή-
κασιν, οὐθὲν τῶν ἔργων συντελεσθήσεται, “for it is a dread-
ful thing to be insulted before a crowd, and if the rest see
that these have despised me, none of the work will be com-
pleted” (Ed.). The formula is accordingly associated with
petitions from defenceless people wronged by those who
presumed on their defencelessness ; the word does not denote
a mere feeling of contempt—it is ac/tve. We may infer that
Timothy is told not to let men push Aim aside as a stripling ;
and in all the NT passages the action encouraged by con-
tempt seems implied, rather than the mental state. Add
BGU 1. 34071 (a.D. 148-9) καταφρονοῦν[ τ]ες τῆς [wept ἐμὲ
ἀπωγμοσύνηϊς (/. ἀπραγ --Ἰ, 74. 291° (time of Severus) kata-
φρονή[σἼ]ας pov ὡς γυναικὸς ἀβοηθήτου, P Oxy XII. 14701%
| (A.D. 336) τῆς δὲ ἡμετέρας ὀρφανίας καταφρονῶν, and from
καταφρονητῆς
the inscrr. Sy// 930% (B.C. 112) καταφρονήσαντες the decree
of the Senate and the Praetor and the congress of workmen
(τεχνῖται, as in Ac 1935), they went off to Pella and entered
into negotiations, etc. Cf. also what is said s.v. ἀνέχω. For
the subst., as in 2 Macc 318, see P Lond 4457 (B.c. 161)
(= 1. p. 34) els μείζονα καταφρόνησιν ἐλθεῖν, and cf. Aristeas
249 ἡ δὲ ξενιτεία τοῖς μὲν πένησι καταφρόνησιν ἐργάζεται,
“residence in a foreign country brings contempt upon the
poor man” (Thackeray).
καταφρονητής.
This NT ἅπ. εἰρ. (Ac 1341) occurs in Vett. Val. p. 47%
ἁδρεπιβόλους (‘‘attaining great things’’), καταφρονητάς,
πλανήτας.
καταχέω
is construed with the gen., as in Mk 145 NBC, in P
Magd 24° (B.c. 218) éo[épxerar ἡ Ψενόβαστις els τὸ ὑπε-
ρῶιον], ὅθεν τὸ οὖρον κατέχεέν pov: see Rutherford VP
Ρ. 66f. Cf also Sy// 35674 (B.c. 6) σὺν τοῖς καταχεομένοις
. ἀφεῖναι τὴν γάστραν (‘‘jar”), and the cognate vb.
καταχώννυμι (abscondo) in Vett. Val. p. 301° τὸ ἐξελέγξαι
ἀλλοτρίας ἐνθυμήσεις μυστικῶς κατακεχωσμένας.
καταχθόνιος.
OGTS 3821 (ii/A.p.)—an inscr. in which Aurelius Pacorus,
King of Armenia, announces θ(εοῖς) κ(αταχθονίοις) that he
has purchased a sarcophagus for his brother. Cf. such
common formulae as C/G III. 425267 ἁμαρτ]ωλὸς ἔστ[ὼ
θεοῖς κατα]χθονίοις, 425 3°% ἔστω ἱερόσυλος [θ]εοῖς οὐ[ρ]ανίοις
καὶ καταχθονίοις, and the mention of ἄγγελοι καταχθόνιοι
for the older ἀμφίπολοι χθόνιοι in A udollent 74} al.
καταχράομαι.
The intensive force of this compound ‘‘use up,” ‘‘use to
the full,” which is found in 1 Cor 731, may be illustrated
from P Oxy II. 28114 (A.D. 20-50) where a woman lodges a
complaint against her husband—6 δὲ Σαραπίων καταχρησά-
μενος τῆι φερνῇ εἰς ὃν ἠβούλετο λόγον οὐ διέλειπεν κακουχῶν
pe καὶ ὑβρί[ζ]ων, “but Sarapion, having squandered my
dowry as he pleased, continually ill-treated and insulted
me” (Edd.): and similarly P Tebt II. 3341? (a.p. 200-1)
where a woman complains that, after the death of her
parents, her husband carried off all that they had left her
to his house—k[al αὐ]τὸς κατα[χρῆται, ‘and is using it up”
(Edd.). Cf. also BGU IV. 11051? (c. B.C. 10) 6 δὲ] διαβαλ-
λόμενος ᾿Ασκληπιάδης ἐπεὶ ἐ]νέαινε διὰ τῆς συμβιώσεῳς
[ἀἸπὸ μηδενὸς καταχρησάμενος τοῖς προκειμένοις κακουχίας
(ste) με καὶ καθυβρίζει καὶ τὰς χεῖρας ἐπιφέρων χρῆται ὡς
οὐδὲ ἀργυρωνήτωι, 2. 113319 (B.c. 18) αὐτο(ὺς) δὲ τῷ
παντί(ὶ) [εἰς τ]ὸ ἴδιο(ν) κατακεχρῆσθαι.
On the other hand the verb is practically = the s¢mp/ex in
P Petr III. 39% 1° tod προσηγμ[ένου καὶ] κατακεχρημένου
[θ]ρύου with reference to rushes used in irrigation works, 70.
46(3)° πλίνθου καταχρησθείσης cis τοὺς οἰκοδομηθέντας
τοίχους, P Oxy III. 49429 (A.p. 156), a will in which the
testator leaves to his wife certain monies—Kataxpac0at eis
τὸ ἴδιον, ‘‘to use for her personal requirements,” and
Preisigke 4630'° (ii/A.D.) ἐκ τῶν παρασκευασθέντων ἡμῖν
πρὸς τὸ δίτπνον κατάχρησαι. From the inscrr. we may
335
κατεργάζομαι
cite Sy// 653% (B.C. 91) μηδὲ γραψάτω μηθεὶς δόγμα, ὅτι δεῖ
ταῦτα τὰ διάφορα εἰς ἄλλο τι καταχρήσασθαι, OG/S 6691
| (i/A.D.) οἱ τῆι πρωτοπραξίᾳ πρὸς ἃ μὴ <i> δεῖ καταχρώμενοι.
καταψύχω
is peculiar in the NT to Luke (1634) : cf. Hobart, p- 32.
Jos. BJ i. 66 τὴν ὅρμην od κατέψυξαν, “they did not
suffer their zeal to cool.”
κατείδωλος,
found only in Ac 171%, is regularly formed on the analogy
of such words as καταβελής, κατάγελος etc., with the mean-
ing stmulacris referta [urbs] (cf. Vigerus de Lazotismis (ed.
Hermann) p. 638): cf. Liv. xlv. 27 Athenas . . habentes
- stmulacra deorum hominumque omni genere et materiae
et artium insignia.
κατέναντι.
The usage of κατέναντι (for form see Proleg. p. 99) c.
gen. = “ opposite,” ‘‘ over against,” as in Mk 121, 133 a/.,
1 Macc 251, is not so unknown to ‘“‘ profane” Greek, as
Grimm-Thayer (s.v.) would lead us to suppose. Thus
Rouffiac (Recherches, p. 34) quotes from Priene 3717 (ii/B.c.)
with reference to a treaty made—katévavtt τοῦ ὄρευς, and
in P Par 501! (B.c, 160) we read of a woman seated on the
sand with a child—karévayti αὐτῆς : cf. also P Flor III.
3707 (A.D. 132) k[drav]ra Σαραπιήου. According to
Wackernagel Hellenistica, p. 3 ff. (as quoted s.v. ἀπέναντι)
the usage is due to Doric influence, and passed into the
ἸΚοινή about B.c. 300. The word survives in MGr.
κατενώπιον,
like κατέναντι, is to be removed from the category of
Hebraistic constructions : see further s.v. ἐνώπιον. With its
usage in Eph 14, Col 178, Jude ** (cf. 2 Cor 217 A, 1219 A)
we may compare the sixth century Christian amulet BGU
III. 954° (= Selections, p. 133) κλίνω τὴν κεφαλήν [po]v
κα -τ--ενώπιόν σου.
κατεξουσιάζω.
For the subst. κατεξουσία cf. 7G XIV. 1047° τὴν κατεξου-
σίαν kal τὸ βασίλειον τῶν νερτέρων θεῶν.
κατεργάζομαι.
This perfective compound, which lays stress on the result,
as distinguished from the process, of the action (cf. 2 Cor
10 1.. Phil 212), is very common with reference to the ‘‘ culti-
vation” of allotments, e.g. P Tebt I. 107 (B.c. 119) ἐφ᾽ ὧι
κατεργᾶται τοῖς ἰδίοις dvnAwpacw . . γῆς (ἀρούρας) δέκα,
“on condition that he shall cultivate at his own expense 10
arourae of land,” PSI I. 3219 (A.p. 208) ἐπὶ τῷ σε τοῦτο
κατεργάσασθαι] mac[y ἐργασΊ]ίᾳ καὶ ἐπιμελείᾳ : cf. also
BGU IV. 112136 (B.c. 5) μὴ ἐξόντο[ς] αὐτοῖς διδόναι τοῖς
κατεργαζομένοις τὴν μίσθωσιν ἐϊργάτ]αις [π]λεῖον τῶν
[διδοἸμένων ἐν τῶι ΚΚόλπωι [κατ]έργων. In Sy// 342 (ς. B.C.
48) it is used with reference to public services—** τὰ βέλτισ-
Ta κατεργάζεται τῇ πατρίδι, 3: κινδύνους ἐπίιδ)]εχόμενος
[ἀόκνως πρὸς τὸ πάντως τι κατεργάζεσίθαι τ]ῇ πατρίδι
συμφέρον : in ἐό. 5045 (iii/A.D.) we find the soloecism πάντας
κατέρχομαι
τοὺς κατεργαζομένους τὴν πόλιν (sc. publicanos) for ἐργα-
ἵομένους κατὰ τὴν πόλιν (see the editor’s note). Cf. also
Aristeas 225 ἠσκηκὼς πρὸς πάντας ἀνθρώπους εὔνοιαν Kal
κατεργασάμενος φιλίας λόγον οὐθενὸς ἄν ἔχοις, ““1Γ thou hast
studiously practised goodwill towards all men and formed
friendships, thou needest fear no man” (Thackeray). For
κατεργασία see P Ryl II. 17115 (a.p. 56-7) εἰς κατεργασίαν,
“*for the purpose of tillage,’’ and for κάτεργον in the sense
of ‘*work,” ‘‘service,” as twice in the LXX (Exod 30%,
3524) we may perhaps cite P Petr II. 4 (2)5 (B.c. 255-4)
ἔγραψά σοι ὃ δεῖ δοθῆναι cis ἕκαστον ἀργοῦ καὶ τὸ κάτεργον,
where Mahaffy translates, ‘‘I have written to you what
should be given to each of idle and the working (time ?),”
but the meaning is far from clear: see also the editor’s note
on Rev 1, *lvi-2, and cf. BGU 1121 wts.
κατέρχομαι.
This favourite Lukan word (cf. Hobart, p. 212) hardly
needs illustration, but we may cite P Ryl II. 119%? (A.D. 54-
67) κατελθεῖν ci[s] τὸν διαλογισμόν, ‘‘ to go down to the
assize,”” P Fay 123° (c. A.D. 100) οὐκ ἠδυνήθην κατελθεῖν,
“ΕἸ was unable to come down,” 2d. 1317° (iii/iv A.D.) é[a]v
τὸ ὕδωρ κατέλθῃ πάσῃ προθυμίᾳ χρῆσαι ἔστ᾽ ἂν τὸ ὑδρο-
στάσιον γεμισθῇ, ‘if the water comes down, make every
exertion until the basin is filled’’ (Edd.). In P Flor II.
2368 (A.D. 267) ἕπονται δὲ kal τούτοις ἄλλοι Kal ἀπὸ νυκτὸς
κατέρχονται, the verb means little more than ‘‘arrive.”
πκατεσθίω.
The perfective force of this verb (cf. Prodeg. pp. 111, 115)
is well seen in P Ryl 11. 152)* (A.D. 42), a complaint of
damage to pasturage by sheep which κατενέμησαν kal κατέ-
φαγαν καὶ τοῖς ὅλοις ἠφάνισαν, ‘‘ overran, cropped, and
utterly destroyed it” (Edd.): cf. P Flor II. 150® (a.p 267)
of crops ἀπὸ τῶν μυῶν κατεσθιόμενα, and P Oxy I. 58610
(A.D. 288) with reference to the multitude of officials who
were ‘‘swallowing up” the estates of the treasury along with
its surplus—PovdAdpevor Tas ταμιακὰς οὐσίας κατεστείειν (/.
κατεσθίειν) . . τὰ δὲ περιγεινόμενα κατεστείουσιν (1. κατε-
σθίουσιν). For the fut. καταφάγομαι, as in Jn 217 from
the LXX, cf. P Iand 2678 (a.p. 98) ἐφ᾽ ᾧ καταφάγονται (sc.
τὰ πρόβατα), and with the shorter form of the part. karé-
σθοντες in Mk 124° cf. the magic P Lond 4678 (iv/a.p.)
(=I. p. 73) ὑπὸ τῶν ἰχθύων σου ἡ κοιλία κατέσθεται.
κατευθύνω.
For the metaphorical usage of this verb in its NT occur-
rences, we may add to the usual citations from the LXX
Aristeas 18 κατευθύνει τὰς πράξεις καὶ τὰς ἐπιβολὰς ὁ
κυριεύων ἁπάντων θεός.
κατέχω.
(1) In enumerating the varied meanings of this interesting
verb, it may be well to begin with it as the perfective of ἔχω
= ‘‘possess,” as in 1 Cor 7°°, 2 Cor 610 ὡς μηδὲν ἔχοντες
kal πάντα κατέχοντες. To this last passage a good parallel
is afforded by Magn 105° (ii/B.C.) ἵνα ἔχωσιν κατέχωσίν τε
καρπί[ζ]ωνταί τε, with reference to the right of possessing
certain territory. The citation also prepares us for some of
the more technical uses of the verb, asin P Tebt I. 547 (a
336
κατέχω
royal ordinance—s.c. 118) κρατεῖν ὧν κατεσχήκασι κλή-
(ρων), ‘shall have the legal ownership of the lands which
they have possessed ” (Edd.), P Oxy II. 237 Vili 22 (a.p, 186)
διαζητοῦντί μοι μαθεῖν ἐκ τίνος ὑποθέσεως ἐτελεῖτο τὰς
Αἰγυπτιακὰς γυναῖκας κατὰ ἐνχώριον νόμιμα (/ νόμισμα)
κατέχειν τὰ ὑπάρχοντα τῶν ἀνδρῶν διὰ τῶν γαμικῶν συν-
γραφῶν κτλ., ‘when I wished to know on what pretext it
came about that Egyptian wives have by native Egyptian
law a claim upon their husbands’ property through their
marriage contracts” etc. (Edd.). Cf. also P Oxy IV. γ7γ1315
(A.D. 97) where the parents κατέσχον τῇ ἐξ ἀλλήλων γενεᾷ
τὰ ἑαυτῶν πάντα, ‘settled upon their joint issue the whole
of their property” (Edd.). (2) From this it is an easy
transition to the meaning ‘‘ lay hold of,” ‘* take possession
of,’ as in Lk 14%: see e.g. P Amh II. 3076 (ii/B.c.) where in
an official report regarding the ownership of a house, proofs
were adduced to establish that a certain Marres κατεσχη-
κέναι τὴν οἰκίαν, “had become owner of the house,” P Oxy
1. 118 verso (late iii/A.D.) ἐπέμψαμέν σοι ἐπίσταλμα ἵνα
«νον [κα]τάσχῃς ἃ δεῖ, ““ννε accordingly send youthis mes-
sage, in order that you may procure what is necessary ”
(Edd.), and for the subst. κατοχή = donorum possessio, BGU
I. 140° (time of Hadrian) ὅμως κατ[οἸχὴ[ν] ὑ[πα]ρχόντων
ἐξ ἐκείνου τοῦ μέϊρ]ους τοῦ διατάγματος. In the same way
the κάτοχοι of the Serapeum are often regarded as those
“possessed” by the spirit of the god, see especially Preus-
chen Monchtum und Serapiskult® (Giessen, 1903), and cf. in
support of this view Prieze το 559 (c. B.C. 200) ἀπὸ δὲ τῶν
τραπεζῶν ὧν dy δῆμ[ος κοσμῆι, δεδόσθω τ]οῖς κατεχομένοις
ὑπὸ τοῦ θεοῦ (cited by Wilcken Archiv iv. p. 207). If, on
the other hand, they are to be thought of as a species of
monks living for the time being ἐν κατοχῇ within the temple-
precincts (cf. P Lond 42” (B.c. 168) (=I. p. 31, Selections,
p. 11) ὑπὲρ τοῦ ἀπολελύσθαι σε ἐκ τῆς κατοχῆς), this pre-
pares us for a further modification in the meaning of κατέχω
viz. ‘‘arrest,” ‘‘seize.’’ (3) Of this meaning (cf. Gen 397°)
a good ex. is afforded by P Flor I. 6159 (a.p. 85) (= Chrest.
II. p. δ) ἄξιος plélvy Fs μαστιγωθῆναι, διὰ σεαυτοῦ [κ]ατα-
σχὼν ἄνθρωπον εὐσχήμονα καὶ γυν[αἴ]καν. Similarly in
BGU IL. 372: 36 (Α.Ὁ. 154) we read of a man κατεχόμενον
“arrested,” as a tramp, and in the fragmentary P Lond 422
(c. A.D. 350) (=II. p. 318) of directions to arrest another
and ‘‘ put him in irons” (σιδηρῶσαι αὐτόν) for selling stolen
camels: it is added that his wife is already arrested —* κατέ-
χεται ἡ γυνή. Cf. the use of the subst. in P Amh II. 80°
(A.D. 232-3) ἵν[α] ... [ἐϊγλύσωσίν pe [τῆς κα]τοχῆς. The
verb is common in this connexion in respect of arrest for
non-payment of debts, as in the late P Amh II. 144* (v/A.p.)
where a man writes to his wife that a creditor finding him at
Alexandria—katéoyev pe kal οὐδὲν εὗρον δοῦναι αὐτῷ, and
suggests that she might raise money to help him by a mort-
gage on a young slave. For the closely related meaning
““seize”’ cf. the important rescript regarding the Third
Syrian War, in which Ptolemy III. relates how certain ships
sailed along the coast of Cilicia to Soli, and took on board
τὰ é[Ket?]oe κατασκεθέντ[α χρή]ματα, “the money that had
been seized there” (P Petr II. 454-4, cf. III. p. 335f.), and
P Oxy XII. 148318 (ii/iii A.D.) ἐὰν μὴ διὰ τάχους wav τελῇς
. τὸν ἐγγυητήν σον κατέχω, ‘unless you pay all quickly,
I shall seize your security” (Edd.). Hence too the meta-
phorical usage that appears in such passages as P Amh II.
κατηγορέω
9717 (A.D, 180-192) οὐ κατασχε[θ]ήσομαι τῇ [ὑ]ποσχέσει,
“*T will not be bound by my promise " (Edd.), P Oxy ΠῚ.
532° (ii/A.D.) ὑπὸ κακοῦ συνειδότος κατεχόμενος, ‘being
oppressed by an evil conscience’’ (Edd.), P Ryl IT. 11738
(A.D. 269) μὴ κατέχεσθαι τοῖς ἐκείνων ὀφε[ιλήμασι]ν, “ not
be held responsible for their debts” (Edd.), and PSI IV.
299% (iii/A.D.) κατεσχέθην νόσῳ, “1 was held fast by
disease” (cf. [Jn] 54). In A/zchel 13251 (iv-ii/B.c.) the verb
is used of binding by a curse—Maviv καταδῶ καὶ κατέχω.
(4) The verb is also = “"" lay hands on,” ‘‘ impress” for some
public duty, as in P Giss I. 119 (A.p. 118) κατεσχέτί = 0)nv
ὑπὸ τοῦ ἐπιτρόπου ὥστε εἱερατεύειν τοῦ χειρεισμοῦ τῶν
κυβερνητ(ῶν), and P Lond 342? (a.p. 185) (=II. p. 174)
where a charge is laid against one Sempronius of attempting
to lay hands on the relatives of the petitioner as boat-
overseers—mpopaor τοῦ κατέχειν ἐπιπλόους τοὺς συνγενεῖς
μου. (5) There still remains the common NT meaning
“hold back,” ‘‘detain,” ‘restrain,” as e.g. in Lk 442, Rom
118, 2 Thess 26f., Philem 18, The following may serve as
illustrations—PSI V. 525° (iii/B.c.) where a man complains
that having been “‘ detained” (κατασχεθείς) in town, he has
spent his money, BGU IV. 1205%? (B.c. 28) pie κατάσχῃς
᾿Αχειλλέα ἀλλὰ δὸς αὐτῶι τὰ δύο πλοῖα διὰ τὸ πορεύεισθαι
εἰς “Eppod πόλιν, 76. I. 375 (A.D. 50) (as amended P- 353) Spa
οὖν μὴ αὐτὸν κατάσχῃς" οἶδας γὰρ πῶς αὐτοῦ ἑκάστης ὥρας
Χρήζωι, P Fay το91} (early i/a.D.) μὴ κατάσχῃς Κλέωνα καὶ
συνπροσ[γενοῦ Καὶ Ἰλέωνι, ‘don’t keep Cleon waiting, but go
and meet him” (Edd.), P Giss I. 70 (ii/a.p.) ἡ ἀναγραφὴ
Tetpaydvou κατέσχεν ἡμ[ᾶς] μέχρι ὥρας ἕκτης, P Oxy IIT.
5277 (ii/iii A.D.) where a man writes to his brother telling
him to send and fetch a certain fuller if he requires his
Services—tpa μὴ ἀμελήσῃς, ἐπεὶ yap ἐγὼ αὐτὸν κατέχω, ‘do
not neglect this, as Iam keeping him” (Edd.), and P Leid
We"iti10 (ji/iii A.D.) κατάσχες τὰ ὄμματα τῶν ἀντιδικούντων
ἐμοὶ πάντων. Reference may also be made, in view of its
intrinsic interest, to the heathen (Archiv ii. p- 173) charm
which Crum prints in his Coptic Ostraca p. 4, No. 522: it
begins—Kpévos ὁ κατέχων τὸν θυμὸν ὅλον τῶν ἀνθρώπων,
κάτεχε τὸν θυμὸν “Ὧρι κτὰ. In some of the southern islands
of Greece κατέχω is still used, as in Plato, = καταλαμβάνω,
in the sense of ‘‘ know.”
κατηγορέω.
For this verb, which has generally a judicial connotation
in the NT, cf. P Lond 4110 (p.c. 161) (=I. Ρ. 28) ὁ δὲ
βουκόλος ἐλθὼν κ[α]τηγόρησεν αὐτὰς λέγων KTr., 20.
8937 (A.D. 40) (as published in P Ryl II. p. 351) Ζηνόδ-
[o]ro(s) [π]ολλὰ κατηγόρησεν ἐπὶ Φόλῳ, ““ Zenodotus made
many charges before Pholus,” P Oxy II. 237¥iii-21(a.p. 186)
εἰ δὲ μή, πάντες ἐροῦσιν ὅτι κατηγορῶ, ‘ otherwise every one
will say that I am your accuser” (Edd.), and from the inscrr.
OGTS 218* (iii/B.c.) ἐὰν δὲ χρήματα ἐ[κἸτείσηι, διπλάσια
ἀποτινέϊτ]ω ὃ κατηγορήσίας, Sy// 3568 (c. B.c. 6) τὸ
ψήφισμα ἀποδόντες κατηγόρησαν EtBovdov . . τεθνεῶτος
ἤδη. For the verbal ἀκατηγόρητος see the sepulchral inscr.
Preisighke 343 “Avtwveive συνεξούσιε + + ἀκατηγόρητε
ὁλόκαλε φιλάνθρωπε κτλ.
κατηγορία.
P Oxy II. 2371 7 (Α.0. 186) τότ᾽ ἐὰν θαρρῇ τοῖς τῆς
κατηγορίας ἐλέγχοις, τὸν μείζονα ἀγῶνα ε[ἰ]σελεύσεται, “if
Part IV.
337
,
κατισχυω
he has confidence in the proofs of his accusation, he shall
enter upon the more serious law-suit ” (Edd.), Michel 45842
(c. B.C. 165) πολλὰς καὶ ψευδεῖς κατηγορίας πο[ιησαμένων
τινῶν.
κατήγορος.
P Tor I. rvitil2 (8,6. 116) ἐμφανιστοῦ καὶ κατηγόρου,
“delatore ac accusatore” (Ed.), P Lond 359° (i/ii A.D.)
(=II. p. 150) ἕν μὲν οὖν τῷ κατηγόρῳ, “one word to the
prosecutor,” P Oxy III. 472%? (c. a.p. 130) φαμὲν τοῦτο
[πᾶ]ν μηδὲν εἶναι πρὸς τὸν κατήγορον, ‘we assert that all
this has nothing to do with the plaintiff” (Edd.), P Flor I.
6° (A.D. 210) δημοσίου κατηγόρου, Sy// 31617 (ii/B.c.)
πα]ρασχομένων τῶν κατηγόρων ἀληθινὰς ἀποδείξεις, ΟΟ 15
669% (i/A.D.) μηκέτι ἐξεῖναι τούτωι εἰσαγγέλλειν κατηγόρωι
μηδὲ εἰς κρίσιν ἄγεσθαι.
κατήγωρ,
which in the NT is confined to Rev 1219. occurs in the
magical papyrus P Lond 124?° (iv/v A.D.) (=I. p. 122) a
charm effective against all 115- ποιεῖ γὰρ πρὸς ἐχθροὺς Kal
κατήγορας καὶ λῃστῶν καὶ φόβους καὶ φαντασμοὺς ὀνείρων,
“for it works against enemies and accusers and robbers and
terrors and dream-spectres”: see Deissmann ZAZ p- 90f.,
where it is argued that the word is not a Heb. adaptation of
κατήγορος (so W Schm Gr. p- 85), but a Greek “*vulgarism,”
formed in the same way as ῥήτωρ. Cf. also Thumb Hellen.
p. 126, Radermacher Gy. p. 15, Moulton Gy. ii. § 54.
κατήφεια.
In P Oxy ΠῚ. 471° (ii/a.p.) τί οὖν ὁ κατηφὴς σὺ καὶ
ὑπεραύ[σ]τηρος οὐκ ἐκώλυες ; the context suggests that
κατηφής = ‘with eyes cast down for shame,” and the same
reference to the outward expression of the countenance
underlies the only occurrence of the subst. in the NT, Jas
4°, where it should be rendered ‘‘gloominess” rather than
“heaviness’’ (AV, RV). See also the citations in Field
Notes, p. 238, e.g. Charit. Aphrod. vi. 8: πρὸς δὲ τὴν
φήμην κατήφεια πᾶσαν ἔσχε Βαβυλῶνα (these tidings cast
a gloom over the whole city).
κατηχέω
is used of legal ‘‘instruction” in P Strass I. 4137 (a.p.
250) ἐμὲ οὐδέποτε κατήχησεν (“‘mich hat sie in keiner
Weise iiberzeugt * Ed.)—an advocate speaks. Cf. the use
of περιηχέω in P Oxy VIII. 11197 (A.D. 254) αὐτοί τε εὐθέως
περιηχηθέντες, “Sand we immediately on receiving informa-
tion of it” (Ed.). With reference to the application of
κατηχημένος to Apollos in Ac 18%, Blass (Philology of the
Gospels, p. 31) argues that this does not necessarily imply
that Apollos was wholly dependent upon oral instruction.
Even as early as A.D. 50 he may have been in possession in
Egypt of a written Gospel, not improbably that of Mark—
“let κατηχεῖσθαι be employed of hearing even in the pas-
sage of the Acts: the book will still be there.”
>
κατισχύω.
This verb, which is very common in the LXX and occurs
ter in the NT (Mt 1618, Lk 2135, 2325), is construed with the
acc. in P Leid W*"!-S (i/iil A.D.) οὐ κατισχύσει pe ἅπας
44
,
KQATOLKE®
δρὰξ κινουμένη, “‘non valebit adversus me omnis pugillus
motus” (Ed.), much in the same sense as with the gen. in Mt
Z.c.: cf. also Aristeas 21 τοῦ θεοῦ κατισχύοντος αὐτόν, 230.
See Anz Subsidia, p. 295f., and Durham Menander, p. 70.
The verb survives in MGr in the sense ‘‘ prevail,” ‘‘ gain
the mastery over.”
κατοικέω,
in the general sense of ‘‘ dwell in,’’ ‘‘inhabit,’’ is found
in such passages as P Fay 9814 (A.D. 123) τὰ évolkia . . ἧς
κατοικῖ αὐτῶν κοινωνικῆς ο[ἰκίας] ἐν κώμῃ Εἰὐημερείᾳ, *‘ the
rent of the house at Euhemeria jointly owned by them at
which she lives’’ (Edd.), P Oxy VIII. 110217 (c. a.D. 146)
© τοῦ νομ]οῦ στρατηγὸς ἀκρειβέστερον ἐξετάσει τ κατοικῖ,
‘the strategus of the nome shall hold a more exact inquiry
in the place where he lives” (Ed.). More technically used,
the verb refers to the permanent ‘‘residents’’ of a town or
village, as distinguished from those ‘‘ dwelling as strangers Ὁ
or ‘‘sojourners” (παροικοῦντες) : cf. Gen 371. See further
Hohlwein ZL’ Egypte Romaine, p. 351 f., Jouguet Ve munici-
pale, p. 57 f.
κατοικία.
For this NT ἅπ. εἰρ. (Ac 1735) it is sufficient to cite
P Tor I. 1+ (B.C. 116) ot ἐνκαλούμενοι τὴν κατοικίαν
ἔχοντες ἐν τοῖς Mepvovetors, ‘‘citati domicilium habentes in
Memnoniis’’ (Ed.), P Fay 1257 (c. B.C. 103) δέομαι ἀποστεῖ-
Aal μου τὴν ἔντευξιν ἐπὶ τοὺς ἀποτεταγμένους τῆι κατοικίᾳ
χρηματιστάς, “1 entreat you to send my petition to the
assize-judges appointed for the settlement” (Edd.), P Ryl
11. 1657 (a.p. 266) the sale of four arourae of catoecic
land (γῆς κατοικικῆς) --τῷ τῆς κατοικίας δικαίῳ σχοινίῳ,
“measured by the just measure of the settlement” (Edd.),
and from the inscrr. Cagzat IV. 834* (Hierapolis) et δὲ ἔτι
ἕτερος κηδεύσει, δώσει τῇ κατοικίᾳ τῶν ἐν ‘Iepamdder κατοι-
κούντων ᾿Ιουδαίων προστείμου δηνάρια... This last inscr.
is discussed by Ramsay in £x VI. v. p. 96 f., where it is
shown that the technical term κατοικία points to a ‘‘settle-
ment” of Jews in the city with definite rights and a legalized
position, so that there was little distinction between them
and the old population.
κατοικίζω.
This verb, which is read in the best MSS. of Jas 45, is
properly transitive, as in Aristeas 13 κατῴκισεν ἐν τοῖς
φρουρίοις, ‘settled them in the fortresses”: see further Mayor
ad Jas /,c. for the transitive rendering there, which renders
unnecessary Souter’s suggestion (Lex. s.v.) that κατῴκισεν is
an itacistic error for κατῴκησεν. In BGU IV. 111618 (B.c.
13) we find ἐνοικίζω and ἐξοικίζω contrasted: cf. also P Tebt
II. 372” (A.D. 141) ἐνοικῖν καὶ ἐνοικίζιν . . ἐν τῇ προκε[ι]μένῃ
οἰκίᾳ, ‘to have the right of domicile in the aforesaid house.”
i
κατοπτρίζω.
Syll 802% (iii/B.c.) ἀπονίψασθαι τὸ πρόσωπον ἀπὸ Tas |
κράνας Kall] ἐγκατοπτρίξασθαι εἰς τὸ ὕδωρ means of course
*“to look at his reflection in the water.’’ It would perhaps
be too fanciful to apply this prevailing sense of the middle in
2 Cor 318, making the glory of the Lord the mirror which
reveals our own darkness and then floods that darkness with
338
Kavos
light, but for this thought we may compare the opening
words of the thirteenth Ode of Solomon: ‘‘ Behold! the
Lord is our mirror: open the eyes and see them in Him:
and learn the manner of your face” (Harris). The pass. is
found in the new metrological fragment (Eudorus?) P Oxy
XIII. 1609!* (ii/A.pD.) ἀπορροὰς . . ἀπὸ ἑκάστου τῶν
κ[αἸτοπτριζομένων, ‘‘emanations from each of the objects
shown in the mirror” (Edd.). For the subst. see 26. 1°,
BGU III. 717!" (a.p. 149) κάτοπτίρ]ον δίπτυχον, and
Aristeas 76 where the smoothness of certain silver bowls is
described as such that anything brought close to them was
reflected more clearly than in mirrors—# ἐν τοῖς κατόπ-
τροις.
κατόρθωμα.
With the TR of Ac 24? cf. CP Herm I. 125}: 9 (A.D. 26ο--
8) where a certain Aurelius Ploution is praised—ra μέγιστα
κ[αἸτορθώματα κ[α]τωρθώσας τῇ πατρί[δ]., and cf. Syi/
324° (i/B.C.) εὐερ[γέτην ὄντα καὶ πλεῖστα τ]ῆι πόλει κατορ-
θωσάμενον ἀγαθά. For the verb see further P Lond 130%
(1 A.D.) (=I. p. 134) κατορθοῦται, Aristeas 251 κατορ-
θοῦται γὰρ βίος, ὅταν ὁ κυβερνῶν εἰδῇ, πρὸς τίνα σκοπὸν
δεῖ τὴν διέξοδον ποιεῖσθαι, and Menander ᾿Εἰπιτρέπ. 339
πίό]ει κατορθοῦν τοὺς λόγους ois ἂν λέγω. On the medical
usage, see Hobart, p. 261 f.
κάτω
used of place ‘‘ down,” ‘‘ downwards,” is found 8 times in
the NT, and may be illustrated by P Hal I. 1114 (B.c. 238)
οὐλὴ τ]ραχήλωι κάτωι (for form, see Mayser Gr. p. 136), P
Magd 1174 (B.c. 221) τῆς κάτω μερίδος, and P Tebt II.
41479 (il/A.D.) τὸ σφυρίδιν μετὰ τῶν ἐνόντων κάτω, ‘the
little basket with its contents at the bottom” (Edd.). An
ostracon receipt of ili/A.D. published by GH in Zegyf¢.
Archaeol. Report 1904-05 p. 16, No. 12, runs—A{(tpas) ὃ
(ἥμισυ) ὀκτασοῦφα καὶ τρισοῦφα ἄνω καὶ κάτω δικόντυλα
(/.8vdAa) δωδεκάκυκλα.
κατώτερος
is found as an astrological term contrasted with ἀνώτερος
in Vett. Val. p. 3474. Cf. 76 XIV. 2476 (Arles) ἐνθάδε κίτη
ἸἸωσῆς ἀπὸ κώ(μης) “Emlov(?) avorépov κατοτέρου with
the editor’s note: ‘‘extrema non intellego; ᾿Εἰποίκιον
ἀνώτερον κατώτερον Vici nomen fuisse putat Mommsenus.”
Καῦδα.
In £xp 7 xxi. p. 17 ff. Dr. Rendel Harris has shown good
cause for believing that Kata should be read in the original
text of Ac 2715 with N° B as against Κλαῦδα in NA, but see
WSchm G7. p. 65. MGr Γαυδονῆσι.
καῦμα.
P Lond 11668 (a.D. 42) (=III. p. 104) τὰ αὐτάρκη καύματα
—adequate heat for the baths attached to a gymnasium,
PSI II. 1845 (A.D. 292) καύματος ἐνόντος. See also Kazbel
6495 (Rome—iii/A. D. )\—
οὐ χειμὼν λυπεῖ σ᾽, οὐ καῦμα, οὐ νοῦσος ἐνοχλεῖ.
καῦσις.
P Lond 1166" (A.p. 42) (=III. p. 105) χωρὶς τοῦ παρα-
σχέσθαι τοὺς ὁμολοῦντας (/. ὁμολογοῦντας) τὴν καῦσιν
[
καθὼς mpoxeirat, 26. 117774 (A.D. 113) (=III. p. 183)
κα[ύ]σεως λύχνων. Cf. from the inscrr. Chrest. I. 70%
(B.C. 57-6) τάς τε θυσίας καὶ σπονδὰς Kal καύσεις λύχνων
. ἐπιτελοῦντες, Maen 179 (ii/A.D.) τὰ ἐξ ἔθους καὶ
ὡρισμένα ὑπὲρ τῆς καύσεως τῆς βαίτης (“bath”) δηνάρια
,
καυστηριάζω
καυσμοῦ γόμο(ν) ἕκτον, and for the adj. καύσιμος cf. P Fay
P- 325 Ostr 21° (A.D. 306) ἀχύρου kavolpou σάκ(κον) a, “a
sack of chaff for fuel.””
καυστηριάζω.
Wilcken suggests as a possible restoration of BGU III.
ἘΠῚ The subst.
καύστης is found in ε0.5.
καύσων.
This late word means ‘‘ burning heat’ in Mt 2015, Lk 1255,
and probably Jas 114: cf. Gen 314° and Athenaeus iii.
Ρ- 735 μελιλώτινοι στέφανοι πάνυ εὐώδεις καὶ καύσωνος
ὥρᾳ ψυκτικώτατοι. In the LXX it is more frequent of a
“scorching wind,” or ‘‘sirocco,” and Hort prefers this
meaning in Jas 7c. In Dioscor. i. 21. 149 it is used as a
medical term, ‘‘heat in the stomach,’’ and survives in
MGr = ‘‘heat” (see Kennedy Sources, p. 154).
καυχάομαι.
The 2nd sing. pres. midd. καυχᾶσαι, as in Rom 217,33.
1 Cor 4? (cf. Sir 67 κτᾶσαι, and see Thackeray Gr. i. p. 218)
which has been formed afresh in the Kowwy with the help of
the—oat that answers to 3rd sing.—tav in the perf., is
paralleled by χαριεῖσαι = χαριεῖ in P Grenf II. 14 (c)?
(B.C. 264 or 227): cf. P Oxy 11. 292° (c. a.D. 25) χαρίεσαι
δέ μου τὰ μέγιστα, ‘you will confer upon me a very great
favour,” and see Proleg. p. 53f., Mayser Gr. p. 328, Rader-
macher Gr. p. 73, and Wackernagel 74ZZ xxxiii. (1908)
p. 639. For the verb cf. P Oxy VIII. 11607*: (iii/iv a.p.)
ἔγραψάς por... ὅτι καυχώμενος ἔχ (/. ἔχω) ὄνομα Ato-
Swpov ὅτι ἔπεμψά σοι ἀργύρια" ἐγὼ γὰρ οὐ καύχομαι (/.
καυχῶμαι) ἐμαυτὸν <A> ἔπεμψά σοι, ‘you wrote me that
my boastfulness earns me the name of ‘ Gift of Zeus’ be-
cause I sent you money; but I do not boast about what I
sent you”’ (Ed.), PSI I. 2615 (v/a.p.) καυχᾶσθαι yap [els
ἐϊλπίδας p[aratas. For Harnack’s defence of the reading
καυχήσωμαιϊπι Cor 13° see Berliner Sitzungsberichte, 1911,
Ῥ. 139 ff. (E. Tr. Zxg. VIII. iii. p. 395 ff.), and for the
constructions of kavxdopat in the NT see Deissmann 771
Christo, p. 64f.
Καφαρναούμι.
On this form of the proper name, which is tound in all
the critical editions, see F. C. Burkitt Syrtac Forms,
Ρ. 27f.
κέδρος.
We appear to have the gen. plur. of this word in the
generally accepted reading of Jn 18] πέραν rod χειμάρρου
τῶν Κέδρων, but it is probable that this is due to a popular
misunderstanding of the real reading τοῦ KeSpév, where
KeSpév is the indeclinable Hellenized form of a Semitic
word 77, “dark,” and indicates that the stream was
339
κείρω
so called from the turbid character of its waters : see especi-
ally Lightfoot Bzé/ical Essays, p. 172 ff., Moulton Gr. ii.
§ 60 (12).
κεῖμαι
is used with reference to a dead body (as in Mt 285) in P
Ryl II. 114%” (¢. A.D. 280), the petition of a woman against
a certain Syrion who had endeavoured —aapratew τὰ τῶν
[νηπίων μου τέκνων .. . παρὰ [αὐτῆς τῆς κοίτης τοῦ
ἀνδρός μου καὶ τοῦ σώματος κειμένου, ‘to tear the property
of my young children from the very bed of my husband
where his body was lying” (Edd.). Cf. the i/a.p sepulchral
inscr. from Alexandria, Pressigke 1397 Ἐξηνόφιλος κεῖμαι
πατρὸς Finvodidov. Hence, more generally, of things
“lying” or “‘set’’in a place (cf. 1 Cor 311), e.g. PSI IV.
365°° (B.C. 251-0) 6 γ]ὰρ σεῖτος ἐπὶ τῆς ἅλῳ κείμενος οὐθὲν
ὠφελεῖ ἡμᾶς (cf. Lk 1215), P Oxy XII. 14794 (late 1{8.6.}
διὸ τὰ βυβλία οὔπῳ εἴληφ(α), ἀλλὰ κεῖται ἀντιβεβλημένα,
“T have not yet obtained the documents, but they are lying
collated” (Edd.), 24. 148818 (ii/a.p.) ἡ ἐν τῷ αἰθρίῳ κειμένη
μεγάλη θυΐα, ““1ῃ6 large mortar placed in the portico”
(Edd.). So of vessels in pledge or pawn, as in PSI V. 5253
(iii/B.C.) & ποτε σκεύη εἶχον ἐνέχυρα κεῖται, P Oxy I. 1143
(ΤΠ A.D.) κεῖται πρὸς B μνᾶς, ‘it is pledged for two
minae,”’ and of persons “living ” in a district, as in P Tebt
I. 2747 (B.c. 113) ἐν πίερι]στάσει κειμένων : cf. 1 Jn 52%,
and in further illustration of this passage Menander Fragyz.
p- 176 τὴν ἐν ἑτέρῳ γὰρ κειμένην ἁμαρτίαν, where the phrase
seems to mean “‘depends upon.” The common metaphorical
usage “‘laid down,” ‘‘established,” as in 1 Tim 1°, may be
illustrated from BGU III. 1002" (B.c.55) πᾶσαι at κατ᾽ αὐτῶν
κείμεναι συνγραφαί, and P Tebt IT. 3347 (A.D. 200-1) κατ]ὰ
τὴν κιμ[ζέϊνην ἡμῖν συνγραφήν, with reference to a marriage-
contract. See also P Far 6378 and P Tebt I. 334 cited s.v.
ἐν (denoting condition, state), and Magn 115}5 cited s.v.
ἀπόκειμαι. P Oxy II. 2937 (A.D. 27) ἔτι καὶ νῦν κεῖται
μεχρὶ οὗ ἀποστείλῃς por φάσιν of clothes ‘laid past,”
‘*they are still waiting until you send me word.” In Afichel
54218 (beg. ii/B.c.) kal pera τὸ δικάσαι ἐπικρινάσης [τ]ῆς
βουλῆς τὰς κειμένας δίκας Kal ὀφειλούσας τελεσθῆναι ἐπὶ
τοῦ μετὰ ταῦτα δικαστηρίου, can the reference be to cases
which were “‘ held over ’’?
κειρία.
This vernacular word (cf. Kennedy Sources, p. 40) is found
in the NT only in Jn 1144. The form κηρία, which is read
in this passage by AXAA a/., occurs several times in the
fragments of a medical papyrus, P Lond 155 (i/ii A.D.) (=
11. p. xiv.), edited by Kalbfleisch ad Scholas (Rostock,
1892), p. 511: 34 α΄. Field (Votes, p. 96) quotes Moschopulus’
definition: keipla* 6 τῶν νηπίων δεσμός, ἤγουν 7 κοινῶς
φασκία (fascia), καὶ ἢ δεσμοῦσι τοὺς νεκρούς.
κείρω
is used of shearing sheep in PSI IV. 36845 (B.c. 250-49)
ἐκάρη πρόβατα pte, cf. “1 ἔκειρε ζ. For the derived meaning
“ravage” (cf. Lat. tondeo and our ‘‘fleece”) see OG/S
765° (iii/B.c.) kelpo[yt]es τ[ὰ] τεμένη, and the corresponding
use of the subst. = ‘‘ plunder,” ‘‘theft,” in P Lond 403”
| (A.D. 346) =(IL p. 276) τὴϊν τ]ῶν προβάτων κουρὰν Kal
,
κελευσμα
ἀπελασίαν. A new literary citation is supplied by Herondas
iii. 40 τὴν μάμμην . . Kelper, ‘he fleeces his grandmother.”
κέλευσμα.
The form κέλευσμα for the more ancient κέλευμα (cf.
Cronert Mem. Herc. p. 227 n.®) is found in 1 Th 45, the
only occurrence of the word in the NT (in LXX only Prov
24°*(3027)): see further for the usage of the word Milligan
Thess. ad 1., where reference is made to a passage cited by
Reitzenstein (Potmandres p. 5 n.%) from the Descereszs
Mariae in which the Archangel Michael is described as τὸ
κέλευσμα τοῦ ἁγίου πνεύματος. The nouns κέλευσις and
ἐγκέλευσις are common, e.g. BGU I. “865 (A.D. 306) κατὰ
κέλευσιν τῆς ἡγεμονίας, P Tebt 11. 3381! (a.p. 194-6) ἐξ
ἐν[ κελεύσεως Tod κρα[τίστο]υ ἐπιστρατήγου : for κελευστής,
see P Lond 977° (a.p. 330) (ΞΞ 111, p. 232).
κελεύω.
PSI IV. 420° (iii/B.c.) ἐκελεύοσαν (for form cf. Mayser
Gr. p. 322 f.) δέ pe καταβαίνοντα συγχωνεύειν, P Par 445
(B.C. 153) τί κελεύεις ὑπὲρ τούτων; P Meyer 315 (A.D. 148)
ἵν᾽ οὖν τὸ κελευσθ(ὲν) εἰδῇς, P Tebt II. 327% (late ii/a.p.)
κε]κελευσμένου οὖν, κύριε, y[v]vatkas ἀφεῖσθαι τῶν τ[οιο]ύ-
τῶν χρειῶν, ‘wherefore, my lord, since it has been decreed
that women should be exempt from such burdens” (Edd.).
For the gen. abs. without noun or pronoun in agreement in
this last instance cf. Mt 1714, Ac 2151 (Proleg. p. 74), and
with the constr. in Ac 2538 cf. AZichel 594° (B.c. 279)
τούτοις ἐδώκαμεν, ἀρχιτέκτονος καὶ ἐπιμελητῶν κελευόντων,
Tip πρώτην δόσιν δραχμάς κτλ. The somewhat rare constr.
of κελεύω with a dat., as in the ‘‘ received” text of Mt 1585,
is seen in Menander Ileptkerp. 224 τί 8 ἐστιν ὃ κελεύεις
ἐμοί; Note also that in a school-book of iii/A.p., published
by Kenyon in 7.1.5 xxix. (1909), p. 3455, we find—kedevw
τούτῳ.
κενοδοξία.
To the usual late Greek citations for this word (Phil 23)
we may add Vett. Val. p. 358°! ἀλλά tives σφαλέντες καὶ
θρυληθέντες ἐδυστύχησαν, ματαίαν τὴν ἐγχειρισθεῖσαν
κτησάμενοι κενοδοξίαν. The Latins adopted this word.
κενόδοξος.
Like the subst., κενόδοξος is an ἅπ. elp. in the NT (Gal
5°°). It is found once in Epictetus with the same meaning
‘*vainglorious,’’ ili. 24. 43 ὃ προσποιούμενος τὰ μηδὲν πρὸς
αὐτὸν ἔστω ἀλαζών, ἔστω κενόδοξος. Cf. also Vett. Val.
Ρ. 271° αἱροῦνται. . τῆς κενοδόξου κληρονομίας ἀπαλ-
λαγῆναι.
κεγός
is found in the literal sense ‘‘empty’”’ in P Magd 1135
(B.C. 221) μηδὲ κενὸν τὸ π[λοῖ]ον . . . [κατα]κομισθῆνα[ι
πρ]ὸς τὴν πόλιν, P Ryl II. 12576 (A.p. 28-9) ἐκκενώσας τὰ
προκείμενα ἔριψεν ἐν τῇ οἰκίᾳ μου τὴν πυξίδα κενήν, “having
rifled the contents aforesaid he threw the box empty into my
house ’”’ (Edd.). In OGZS 62918 (a.p. 137) a distinction is
drawn between κεναί (‘“‘unladen’”’) and ἔνγομοι (‘laden ”)
camels. With the metaph. usage in Eph 5° cf. P Par 1598
(B.C. 120) φάσει κενῇ : see also Didache ii. 5. For the rare
340
κεντυρίων
use of κενός applied to men as in Jas 255, in the sense of
‘*pretentious,’’ ‘‘hollow,”’ Hort (ad 4) compares Epict. ii.
19. 8 ἀλλ᾽ ἂν ὦ κενός, μάλιστα ἐπὶ συμποσίῳ, καταπλήσ-
σομαι τοὺς παρόντας ἐξαριθμούμενος τοὺς γεγραφότας, ““ but
if Iam κενός, especially at a banquet, I astonish the visitors
by enumerating the writers (on a particular subject),” and
ὁ. iv. 4. 35 κενόν, ἐφ᾽ ois ov Set ἐπαιρόμενον. For the
phrase εἰς κενόν, which in the NT is used only by Paul, cf.
P Petr 11. 37 τό recto? (iii/B.c.) ἵνα μὴ. τοῦ ὕδατος ἀφε-
θέντος διὰ τοῦ σωλῆνος (““ pipe”’) εἰς κενὸν φέρηται, of water
running to waste, Ava/bel 64610 (iii/iv A.D.) is κενὸν ἣ
δαπάνη : for διὰ κενῆς cf. P Hib I. 66° (B.c. 228) ὥστε σε
μὴ διὰ κενῆς εὐχαριστῆσαι ἡμ[ῖν, “‘so that you shall not
oblige me to no purpose” (Edd.), and, as one word, PSI
IV. 434° (B.C. 261-0) οὐκ ἂν νῦν διακενῆς ἐφλυάρει : and for
κατὰ κενόν cf. P Tor I. r'v-35 (B.c. 116) mponvéykato τὸν
“Epplav κατὰ κενὸν περιεσπακέναι.
κενοφωγία.
A good parallel to the use of this subst. (for form see
Moulton G7. ii. p. 69) in 1 Tim 67 is afforded by Epict.
ii. 17. 8 ἢ κενῶς τὰς γραφὰς ταύτας ἀπηχοῦμεν ;
HEVOW.
A new literary example of this word from ii/A.D. occurs
in the AZe/iambz of Cercidas, P Oxy VIII. 1082 Fr. 1-5
peta γάρ ἐστι θεῷ πᾶν ἐκτελέσαι χρῆμ᾽ ὅκκ᾽ ἐπὶ νοῦν ἴῃ, ἢ
τὸν ῥυποκιβδοτόκωνα καὶ τεθνακοχαλκίδαν ἢ τ[ὸ]ν παλιν-
ekxupevitay τῶν κτεάνων ὄλεθρον τοῦτον κενῶσαι τᾶς
συοπλουτοσύνας, “ἴον it is easy for a god to accomplish
everything whenever it comes into his mind, and to empty
of his swinish wealth the dirty usurer and hoarder or this
outpourer and ruin of his substance’’ (Ed.). So far as it
goes this would seem to support the RV rendering ‘* emptied
Himself” in Phil 27. [For a note on this passage see 77:5
xii. p. 461 ff.] Cf. further the use of the compound ἐκκενόω
in BGU 1. 277 (ii/iii A.D.) where a man in the corn service
writes to βαγ---ἐξε[κ]ένωσα μὲν τῷ TH TOD αὐτοῦ μηνός, “1
finished unloading on the 18th of the same month,” P Ryl
II. 1255 (A.D. 28-9), cited s.v. κενός, and Prezstghe 4368
«Λατομίας τὸ πρῶτον ἀνεύρετο, αὐτὰρ ἔπειτα τάσδ᾽ ὁ Μενιπ-
πείδης ἐξεκένωσε πέτρας ---α building inscription. On the
other hand, the simplex appears to have the meaning ‘‘make
void’”’ in Vett. Val. p. 907 © τῆς περιποιήσεως κύριος
ἐναντιούμενος τῷ περιποιήματι Kevot τὰς ὑπάρξεις. In 72.
Ρ. 190° we have the phrase κένωσιν βίου, and in BGU III.
9048 (A.D. 161-2) €]k τῆς κενώσεως is found in a broken
context. An epigram from Smyrna of iii/B.c. speaks of—
οἱ κενέωμα τάφου ποθέοντες, and κενώματα, ‘‘ empty jars,”
is found in P Oxy X. 1292} (c. A.D. 30) αἰ.
κέντρον
is used metaphorically = ‘‘ desire” in a sepulchral inser.
from Byzantium of iii/iv A.p. Kazbel 534°—
σῆς γλυκερῆς ψυχῆς κέντρον ἄπαυστον ἔχων.
κεντυρίων.
This Markan Latinism (15% 44f: cf also Ἐν. Petr. 8 ft.)
for the familiar ἑκατόνταρχος may be illustrated from OG/S
κενῶς
196 (B.C. 32) where a Roman official records his visit to the
temple of Isis at Phylae σὺν κεντορίωσι ἹΡούφωι, Δημητρίωι
κτλ. The soldier Apion writing to his father from Italy to
announce his safe arrival signs himself as enrolled in the
Kevtvpi(a) ᾿Αθηνονίκη (BGU IT. 423° (ii/a.p.) = Selections,
Pp: 92).
κενῶς.
P Lond 90878 (A.D. 139) (=III. p. 133) κενῶς καὶ
[a]vadedas.
κεραία.
See s.v. κερέα.
κεραμεύς
is found passim in the papyri, e.g. P Tebt I. 120! (accounts
—B.C. 97 or 64) τῶι κεραμῖ εἰς τι(ίμὴν) πίσσης (‘‘ pitch”)
ἀργυ(ρίου) (δραχμαὶ) ιβ, τό. 11. 414 verso (ii/A.D.) ἀπό[δο]ς
Θεναπύνχι τῇ γυναικὶ τοῦ κεραμέως, and P Oxy XII. 1497°
(c. A.D. 279) ὑπὸ Θέωνος κεραμέως. In P Lond 113. 8()3
(vii/A.D.) (=I. p. 220) we hear of κεραμουργοί.
κεοαμικός.
P Lond 121557 (ili/A.p.) (=I. p. 112) ἀπὸ τρόχον
[κε]ραμικοῦ.
κεράμιον.
Ostr 757° (B.C. 106-5) ἀπέχω παρὰ σοῦ οἴνου κεράμια
δέκα ἕξ, P Oxy IX. 1211° (ii/A.D.) οἴνου εὐώδη κεράμί(ια) β,
26. 122017 (iii/A.D.) γλυοῦ (“‘gum’’) κεράμιον ἃ. According
to Wilcken Os¢y. i. p. 758 ff. the κεράμιον contained a fixed
quantity of fluid, but in their note on P Petr III. 70 (a), the
editors show that the amount was variable, as the papyrus
refers to κεράμια of 5, 6, 7 and 8 χόες : cf. also Archiv iii.
p- 435. For κεραμίς in the same sense see P Lond 1177158
(A.D. 113) (= III. p. 185) an account for κεραμείδων, the
number required each month proving, as the editor points
out, that “‘jars” for water and not ‘‘tiles” must be meant,
and further explaining the countless number of ostraca found
in Egypt. On the other hand in P Iand 12 (iii/iv a.p.)
γινώσκιν oe θέλω περὶ τῶν κεραμίδων ὧν ἔγραψές μοι, the
reference appears to be to ‘‘ tiles.”
κέραμος
is found = ‘‘jar” in P Hib I. 5476 (c. B.c. 245) where
amongst various articles wanted reference is made to κέραμον
κα[ι]νόν. For the collective meaning “tiling,” as in Lk 5},
see the accounts dealing with the building of a temple at
Delos, Michel 594% (B.C. 279) ξύλων καὶ κεράμου, 7° κεράμου
ζεύγη : cf. 26. 13871 (iii/B.c.) κ]έραμον τὸν ἐπόντα καὶ
θύρας τὰς ἐπούσας.
κεράγνγυμι.
For the commoner form κεκραμένος as distinguished from
the κεκερασμένος of Rev 141°, we may cite Sy// 616°
(iii/B.c.) κύλικα οἴνου Kekpapévov, and P Oxy VIII. 1088°5,
a medical receipt of early i/A.D., to which the instruction is
appended—pera γλυκέως kal μέλιτος kal στροβίλων κ[ρ]α-
μένων (1. κεκραμένων) δὸς πεῖν, ‘give to drink with raisin
941
,
κερεα
wine and honey and pine-cones mixed’’ (Ed.). An interest-
ing ex. of the subst. is found in the famous inscr. of Aber-
cius, in which a παρθένος ἁγνή (the Virgin Mary or the
Church) is described as—' οἶνον χρηστὸν ἔχουσα, κέρασμα
διδοῦσα per ἄρτου, ““ having good wine and giving the
mixed cup with bread”: see Lightfoot Azost. Fathers Part
11. i. p. 496f., Ramsay C. and B. ii. p. 722 ff. MGr kepva,
“* pour in,” ‘‘ treat,” ‘‘ regale.”
κέρας.
For κέρας (ΜΟΥ κέρατο) in its literal sense cf. P Giss I.
93° Képa[s] ὀπτοῦ δέλφακος, OG/S 76428 ii/B.c.) κριὸν ὡς
κάλλιστον κεχρυσωμένον τὰ κέρατα. It is used of the
**horn” of an altar, as in Rev 91%, in P Leid Vi 9 (ili/iv A.D.)
ποίησον κέρατα 8, and ofa **sail-yard” in P Lond 1164 (2)?
(A.D. 212) (= III. p. 164) and similarly in the famous tariff-
stele of Koptos, OGZS 674% (A.D. 90). For the adj.
Kepativos, see BGU I. 405.
κεράτιον.
In P Lond 1317 (a.p. 78) (=I. p. 189) κεράτ(ια) is used
of the fruit of the carob, as in Lk 15!6: cf. P Leid X*4- 3
(medical prescription—iii/iv A.D.) (=p. 237) ἀκάνθης κεράτια.
From v/a.D. onwards the word is used in Egypt, like the
Latin s7/zgua, of a money measure, the ‘‘carat”: see e.g. P
Oxy I. 154 verso (vii/A.p.) with the editor’s notes, and
Chrest. I. i. p. 1xvil.
κερδαίνω
is used absolutely, as in Jas 415, in P Oxy XII. 1477}
(question to an oracle—iii/iv A.D.) et κερδαίνω ἀπὸ τοῦ
πράγματ[ος ; ‘‘am I to profit by the transaction?” (Edd.).
Cf. Aristeas 270 ἐπανάγουσι πάντα πρὸς Td κερδαίνειν. For
the translation ‘‘and so have been spared this injury and
loss” in Ac 277! κερδῆσαί τε τὴν ὕβριν ταύτην καὶ τὴν
ζημίαν, see Field JVores, p. 145.
κέρδος.
An interesting ex. of this word, which in the plur. usually
has reference to money, is afforded by P Giss I. 5415 (iv/v
A.D.) (= Chrest. I. p. 498) σπούδασον οὖν μετὰ τῶν ἑϊτ]έρων
cov καταλαβεῖν, ἵνα μὴ οἱ ἀπὸ διαδοτῶν λάβοιντο <To>
κέρδος ὑμῶν, where the editor (p. 89) suggests that the
meaning may be ‘‘bakshish,” ‘‘a bribe.”
κεοέα.
For κερέα (for form cf. Moulton Gy. ii. p. 81) = ““εχ-
tremity,” see P Leid Wi-4 (ii/iii a.p.) ἔστιν yap ἡ πρώτη
κερέα τοῦ (ὀνόματος) ὁ ποππυσμός, δεύτερον συριγμός,
where the editor (II. p. 168) remarks : ‘‘ Nomen sacrum dei
constat septem vocalibus, et duobus sonis, poppysmo et
sibilo expressis, quorum hic in fine, poppysmus in initio
ponitur quique hic κεραίαι nominis, extremdtates, vocantur” :
cf. also 28.31 10 ἐκλήθη δὲ τῶν 8 θεῶν ἀποσπάσας σὺν τῇ
δυνάμει, καὶ τὰς κερέας τῶν (ὀνομάτων) ἀποσπάσας, Βοσ-
βεαδιι. For a similar use see Ovac. Sib. v. 21, al. In P
Magd 114 (B.C. 221) τὴν κεραίαν = ‘‘sail-yard,” and similarly
in Sy/Z 19744 (B.c. 284-3) ὑπὲρ κεραίας Kal ἱστοῦ : cf. s.v.
κέρας.
κέρμα
κέρμα
is frequently used of ‘‘small money,” “‘ change,” as in Jn
215, e.g. PSI V. 51213 (B.c. 253-2) ἐμοὶ δὲ οὕπω παράκιται
k[é]ppa ἀπὸ τοῦ οἴνου, P Ryl 11. 1279? (a.p. 29) ζώνη ἐν ἧ
κέρματ(ος) (δραχμαὶ) δ, ““« belt in which were 4 drachmae
” 66
ἀρκεσθῇ τὸ κέρμα. . . πώλησον τὰ ψέλια εἰς συμρω-
πλήρωσιν (1. συμπλήρωσιν) τοῦ κέρματος, ‘if the cash is
insufficient, sell the bracelets to make up the money” (Edd.),
26. IX. 12207 (iii/A.D.) πέμψε μοι κέρμα, P Meyer 23° (not
before end of iv/A.D.) ποίησον τὸν ἀδελφόν pov ἑτοιμάσαι
τὸ κέρμα αὐτοῦ ἕως ἔλθω. In P Gen 1. 77° (ii/iii
distinction is drawn between
—dpyuplov δραχμαὶ διακόσιαι τεσσαράκοντα τέσσαρες, κέρ-
ματος δραχμαὶ πεντήκοντα δύο. For the dim. κερμάτιον
see P Hib I. 458 (B.c. 257) εἴ τι κερμάτιον λελογεύκατε
φέρετε εὐθέως, ‘Sif you have collected any money bring it at
once ” (Edd.), P Oxy III. 533!° (ii/iii A.D.) εἴπατε καὶ τοῖς
διδύμοις ὅτι προνοήσία͵τε τοῦ κερματίου, ‘tell the twins
also to be careful about the small change” (Edd.).
‘* silver ’’ and “‘ copper” money
κερματιστής
appears to be practically confined to the NT and the
literature dependent upon it. The verb is found in the pass.
in P Ryl II. 224(@)° (ii/A.D.) ἐκερματίσθη : and in P Oxy
XII. 14117 (A.D. 60) we find the compd. κατακ[ερμα]τίζειν
= ‘fexchange”’ money.
κεφάλαιον.
With Ac 2278 cf. BGU IV. 120017 (B.c. 1) οὐ μίκρωι
κεφαλαίωι, and for the plur. see P Ryl II. 13318 (a.p. 33)
οἰκοδομημένον μετὰ δαπάνης οὐκ ὀλίγων κεφαλαίων apyv-
ρικῶν, ‘built at the expense of no small sums of money ἢ
(Edd.). Other exx. of the word with the same meaning are
P Oxy 11. 2687 (a.p. 58) ὃ Kal ἐπείσθησαν κεφάλαιον,
“the sum which they severally consented to accept” (Edd.),
zd. X. 12817 (A.D. 21) Tas Tod apy(vplov) (δραχμὰς) τ
κεφαλαίου, ‘the capital sum of 300 drachmae of silver,”’ 23.
1273" (A.D. 260) πάντα κεφαλαί[ο]υ, ‘‘a sum total,’ and P
Tebt II. 3305 (a revenue return—a.D. 224) μ]ηνιαῖος (sc.
Adyos) ἐν κεφαλαίῳ τοῦ [Θ]ῴθ, ‘monthly summary for the
month Thoth,” as distinguished from individual (κατ᾽ ἄνδρα)
returns (cf. Wilcken τίσ. i. p. 662f.). In OGZS 509'8
(1i/A.D.) the added interest (τόκος) produces a total amount
(κεφάλαιον) of so much. For κεφάλαιον --- ‘the chief or
main point,” as in Heb 84, cf. P Oxy I. 6738 (A.p. 338) ἐπὶ
δυσὶ κεφαλαίοις τὴν ἔραυναν ποιούμενον, “let his inquiry
concern two points’’ (Edd.), and the more technical usage
in such late passages as P Lond 1008!° (A.p. 561) (=TIII.
p- 265) ἐγγυωμένου Kal ἀναδεχομένο(υ) τὸ [π]ρόσωπ[ον
αὐτΊ]ῆς σὺν πᾶσι τοῖς ἐμφερομένοις αὐτῇ κεφαλαίοις τε καὶ
ὁμολογήμασι, and the subscription to Bishop Abraham’s will
1. 7778 (end of vi/a.D.) (=I. p. 235, Chrest. II. 319) ἐφ᾽
ols πᾶσι περιέχει (1.6. διαθηκημιαῖον γράμμα) κεφαλαίοις τε
καὶ ὁμολογήμασι. To the literary exx. of κεφάλαιον in this
sense (cf. Field Votes, p. 227f.) we may add Alenandrea
p- 74°75 καὶ τὸ κεφάλαιον οὐδέπω λογίζομαι, “and of the
most important point I have not thought yet,” 7. p. 10675
κ]Ἰεφάλαιόν ἐστι τοῦτο τοῦ παντὸς λόγου. According to
Quintil. Znst. ii, 11, 27 Menander used κεφάλαιον = caput
942
κεφαλίς
vet. Cf. also Eus. 27.. iii. 23(114) ἀπέβη γὰρ πονηρὸς
καὶ ἐξώλης, καὶ τὸ κεφάλαιον, λῃστής, ““Πε has turned out a
villain and a desperado, and worst of all, a brigand.”’
κεφαλαιόω.
The natural meaning of ἐκεφαλαίωσαν which is read in
TR of Mk 12’, and is retained by von Soden, would be
“summed up,” ‘‘stated summarily ” (see s.v. κεφάλαιον and
cf. κεφαλαιωτής, ‘ collector,” in P Oxy X. 1253!® (iv/A.D.)
with the editor’s note), but the context clearly requires some
such rendering as ‘‘smote on the head.” The explanation
may be either that Mk ‘‘adopted a known word in an un-
known sense in preference to ἐκεφάλωσαν, of which both
sound and sense were unknown ᾿᾿ (Field (Votes, p. 35f.), or
that ‘‘something in the Aramaic original suggested it’’
(Allen Mark, ad /., cf. JTS ii. p. 298 84). The reading of
NBL ἐκεφαλίωσαν, from an otherwise unknown κεφαλιόω
(cf. Lob. Phryn. p. 95), may be, according to Burkitt (4/7,
IQII, p. 173 ff.), a palaeographical blunder for ἐκολάφισαν.
κεφαλή.
For the literal sense of κεφαλή it is sufficient to quote PSI
V. 455" (A.D. 178) ἐφῖδον τοῦτον... ἔχοντα ἐπὶ τῆς
κεφαλῆς τραύματα τρία, and P Lond 478 (ii/A.p.) (=I.
p- 81) κεφαλὴν κομόωσαν ἐθείραις. Cf. also P Par 5741*28
(iii/A.D.) (= Selections, p. 113) λόγος λεγόμενος ἐπὶ τῆς
κεφαλῆς αὐτοῦ, ‘an invocation to be uttered over the head
(of the possessed one),” and the Christian amulet BGU III.
954° (vi/A.D.) (= Selections, p. 133) κλίνω τὴν κεφαλήν
[μο]υ κα «τ: ἐνώπιόν σου. With Ac 18° we may compare
BGU IV. 1024'"-17 (end of iv/A.D.) ἐκδέξι το[ίνυν] τὴην
(Δ. τὴν) ἕως κεφ[αλῆ]ς τ[ι]Ἱμωρίαν, and to McNeile’s ren-
dering of Mt 214 κεφαλὴν γωνίας, ‘‘the furthest extremity
(not ‘the top’) of the corner,” a certain support is given
by P Flor I. 508% (A.D. 268) ἐπ᾽ ἀπηλιωτικῆ[ς Ke]padis
πρώτης μερίδος, apparently = ‘‘at the eastern extremity of
the first division.’” In P Oxy II. 273!8 (Α.Ὁ. 95) κεφαλή
is used of the ‘whole amount” of land that was being
ceded; in ALtchel 58818 (2nd half ii/B.c.) of ‘‘the total
expenditure” ; and in Vett. Val. pp. 747, 292113, κεφαλὴ
μεγάλη = πρόσωπον. The late P Lond το" (vii/A.D.)
(ΞΞ ΠῚ. p. 82) gives us ἀνεγκέφαλος used figuratively like
our ‘‘brainless,” and an imprecatory tablet from Palestine
(Bliss and Macalister Axcavations in Palestine, 1902, p. 174,
No. 34°) shows a man calling down punishment on another
--διὰ τὸ κεφαιλαλγεῖν pe, ‘because I am suffering from
headache.”
κεφαλιόω.
See s.v. κεφαλαιόω.
κεφαλίς.
From meaning the ‘‘ little head” or ‘‘ capital” of a column
(cf. P Lond 755 cited s.v. βάσις) it is said that κεφαλίς
came to be used of the ‘‘knob” (cormu) at the end of the
stick round which a papyrus roll was wound, but no instance
of this sense has been found. For the usage in Heb τοῦ
(from Ps 39(40))8, in addition to the LXX passages (Ezek
29, 31, 2 Esdr 6"), we may appeal to Ephrem 2 (Migne 65.
168) : ἔχοντα ἐπὶ χεῖρας κεφαλίδα, τούτεστι τόμον γεγραμ-
| μένον ἔσωθεν καὶ ἔξωθεν, where Birt (Rhecn. Mus. N.F.
κῆνσος
Ixii. (1907), p. 488) understands κεφαλίς as = ‘‘roll”: cf
Gardthausen Griech. Palacographie® 1. p. 141.
κῆγνσος.
An early example of this Latinism = “ capitation-tax ’
(Mk 12! a/.) occurs in what is probably a i/B.c. inscr. from
Βί)γε--β]ασιλέα Ko[rv](v) βασλέως ἹΡησκουπορέως υἱ[ὸν]
“Ῥωμαῖοι οἱ πρώ(τ)ως κατακληθέντες εἰς κῆνσον ἑατῶν θεόν
(Annual of Brit. School of Athens xii. p. 178). For the
meaning ‘*census,” see BGU III. 917° (a.p. 348) ἐκ τοῦ]
ἱερ[οῦ] κήνσου ἐπὶ Σαβίνῳ κηνσίτορι, P Amh II. 835
(iii/iv A.p.) ἐν τῷ κήνσῳ τῷ [γενομένῳ ὑπὸ] Σαβείνου τοῦ
κην[σ]ίτορος.
;
κῆπος.
This homely word, substituted by Lk (13%) for ἀγρός in
Mt (13°!) and γῆ in Mk (43), is well attested in the ver-
nacular, e.g. P Petr III. 267 (Ptol.) ἢ παράδεισον ἢ κῆπον,
where Grenfell (Rev. Laws, p. 95) thinks that the παράδεισος
may have contained palms and fruit trees and the κῆπος
vegetables and flowers, and 24. 391% (Ptol.), an account
for a χῶμα between the κῆποι of two men. See also PSI
V. 488! (B.c. 258-7) πρὸς λίβα τοῦ βασιλικοῦ κήπου (in
Memphis), BGU IV. 1141°6 (B.c. 14) οἵαν yap ὕβριν μοι
πεπόηκεν ἐν τῷ κήπῳ, P Flor 1. 16% (A.D. 239) βούλομαι
μισθώσασθαι κήπου λαχανευομένου (ἄρουραν) a, and from
the inserr. Sy// 590% (iii/B.c.) ἀνέθηκε] καὶ τὴν οἰκίαν καὶ
τὸν κῆπον. The dim. κήπιον may be illustrated from a
receipt for a rope—ets THY pHX(aviv) τοῦ κηπίου τῆς ayt(as)
Μαρίας ἐπὶ τῷ ἀντλῆσαι ὕδωρ eis τὴν ἁγί(αν) κολυμβήθραν,
“for the machine in the garden of the Holy Mary for raising
water to fill the holy font’? (P_Oxy I. 147—A.D. 556).
Κηποτάφιον = ‘a tomb in the garden”’ (cf. Jn 19") occurs
in BGU IV. 11207 (B.C. 5).
κηπουούς.
A ἅπ. εἰρ. in the NT (Jn 2015), but common elsewhere—
PSI IV. 336% 33 (B.c. 257-6), P Petr III. 59(a)§ (Ptol.), P
Ryl Il. 1523 (a.p. 42), P Oxy XII. 1483? (ii/ili A.D.), αἱ
In P Tebt II. 40115 (early i/a.D.) the word is spelt κηπορός
for κηπωρός.
κηοίον
disappears from the true text of Lk 2445, but for the word
itself see PSI V. 535}9 (iii/B.c.) κηρίον ἃ. Cf. also P Lond
1171 versoX-8 (a.D. 42) (=TIII. p. 106) where we read of
A.D.) ποίσον (2. ποίησον) ἱπποπόταμων (/. -ον) ἐκ κηροῦ
aTuppov.
κήρυγμα.
P Petr III. 1259 (Ptol.) ἔχθεμα [ἐϊχθεῖναι. . καὶ κήρυγμα
ποιήσασθαι, of a public announcement: similarly, Mzche/
3906 (c. B.c. 200). In an Egyptian sepulchral inscr., re-
produced in Archiv v. p. 169, a certain Seratus, who has
been laid between his mother and brother, announces—kal
ἀδελφοῦ εἰμὶ κήρυγμα μέγιστον, ὧν καὶ ἡ σωφροσύνη κατὰ
Tov κόσμον λελάληται.
343
κιβωτός
κῆρυξ
is common as the designation οἱ a subordinate official in
connexion with public and other gatherings, as when at the
games at Oxyrhynchus, P Oxy III. 519!® (ii/a.p.), eight
drachmae were paid κήρυκι : cf. 26. VII. 10508 (ii/iii a.p.).
In P Hib I. 29%! (c. B.c. 265), the farming of a tax upon
slaves, we read—xnpuxas δὲ kal ὑπη[ρ]έτα[ς] καθίστω ὃ
τε[λώ]νης, and in BGU III. gg2ii4 (ii/B.c.) διὰ κήρυκος
᾿Αρχελάου τῶϊν σ]τρατοκηρύκων, the reference is again
apparently financial. In Sy// 22618? (Olbia—iii/B.c.) ἀπεδότω
πάντα τὰ ἔργα ὑπὸ κήρυκα, the word points to a public sale.
Cf. also OG/S 5051 (A.D. 156) ἡ ἐξ ᾿Αρείου πάγου βουλὴ
καὶ ὃ κῆρυξ αὐτῆς Kal ἀγωνοθέτης τῶν τῆς Σεβαστῆς ἀγώνων
. . . δήμωι χαίρειν, and for the κῆρνξ in connexion with the
mystery cult associations see Poland Verernswesen, p. 395-
Amongst the seats set apart for the priests in the temple of
Dionysus at Athens we hear of seats στρατηγοῦ --Κήρυκος-
Ἱερομνήμονος κτλ. (Afiche/ 8609%—ii/B.c.—ii/A.D.). The
dedicatory inscr. of a certain choragus Eutyches, Aazbel
*603} (ii/ili A.D.), begins—kjpvE καὶ τάφος εἰμὶ Bpotod πάρος
ἀρχεχόροιο Εἰὐτύχους, and 16. 772" is a dedication—k7pukt
ἀθανάτων “Eppa. In an Eleusinian inser., 5y// 382} (mid.
iii/A.D.), Nicagoras is described as—o τῶν ἱερῶν κῆρυξ καὶ
ἐπὶ τῆς καθέδρας σοφιστής : Dittenberger cites Philostratus
Vit. Soph. 11. 33, 4 p. 628--καὶ περὶ Νικαγόρου τοῦ
᾿Αθηναίου, ὃς καὶ τοῦ ᾿Εἰλευσινίου ἱεροῦ κῆρυξ ἐστέφθη.
These last exx. prepare us for the “‘strange dignity and
world-wide importance’? which, as Hicks has pointed out
(CR i. p. 44), the Gospel gave to the old title and office:
cf. 1 Tim 27, 2 Tim 1, 2 Pet 25, and Dibelius’ note in
HZNT ad τ Tim Le.
κηρύσσω.
In BGU IV. 1024, a curious papyrus codex of the end ο.
iv/A.D. made up of various widely differing documents, we
find in the account of a legal process 1:8 καιρύτδετε δὲ ἡ
γυναικί, which apparently stands for κηρύττετε or κήρυττε
δὲ τῇ γυναικί. On the form κηρύττω see Thumb Hellen,
p- 79, and on the use of the verb in 1 Cor 9?? see Field
Notes, p. 174, where any allusion to the office of the κῆρυξ
in the public games is set aside in favour of a direct reference
to the preaching of the Gospel. A new compound évexnpvé-
apev in the sense of ‘‘ we applied for tenders” is found in
P Petr III. 41 verso? (Ptol.).
Κηφᾶς.
See F. C. Burkitt ϑγγίας Forms, p. 5.
κιβωτός.
In P Tebt II. 2791 (8.6. 231) we find the phrase πέπ-
τωκεν εἰς κιβωτόν, which is confined to iii/B.c. papyri, with
reference to the depositing of documents, here a nursing con-
tract, in the ‘‘official ᾿᾿ chest: see the editors’ introd. and
cf. Archiv v. p. 230 f. Other instances of the word are P
Fay 1218 (c. A.D. 100) ἐν τῆι (for gender, Mayser G. p. 261)
κειβωτῶι τῶν ἀσκῶν ἧι ἔχεις παρὰ σοί, P Oxy X. 1269*
(early ii/aA.D.) κιβωτὸς κειμένου παρακλειδίου, ‘a coffer
supplied with a false key ” (Edd.), and BGU III. 71733 (A.D.
149) together with κόφινος. The word is apparently of
Semitic origin (cf. Lewy Fremdworter, p. 99f.). It may be
κιθαρίζω
noted that Jos. c. Apion. i. 130 improves it into λάρναξ. For
κιβωτός and κιβώτιον = ““ book-chest,” see Birt Buchrolle,
p- 248. MGr év κιβώτιον, ““« box.”
κιθαρίζω.
In ἃ law of Teos regulating the employment of a sum of
money devoted to the instruction of children, provision is
made that boys, before they are enrolled among the ephebi,
shall learn τὰ μουσικὰ καὶ κιθαρίζειν ἢ ψάλλειν (Michel
40818--111}8.6. = Sy// 523}8).
κιθαρῳδός.
With this word, as in Rev 14, 1823, cf. Priene 1138°
(i/B.Cc.), where a κιθαρῳδός is mentioned among the musi-
cians hired to amuse the crowd: cf. also OGZS 51* (iii/B.c.),
352°? (ii/B.c.). 2
Κιλικία.
Two reff. which have a certain relation to this district may
be recorded here. The first introduces us to a Cilician
physician who, on visiting the tombs of the Kings at Thebes,
records his impression in the ννογά5--- Θεόκριτος Κίλιξ ἰατρὸς
ἰδὼν [ἐθαύμασα] (Precsigke 1911). Thesecond mentions in a
boat’s equipment κιλίκιον, evidently an article of the ‘‘ coarse
cloth”’ or cé/écéum, woven from the hair of Cilician goats
(P Lond 1164 (4)! (A.D. 212) (=III. p. 164)). The in-
geniously minded, in search of links of connexion with the
NT, may be reminded by the former that Luke, even if an
Antiochene by birth, may have acquired some of his medical
knowledge at Tarsus, while the second points to the trade of
tent-making from this very material, which Paul may first
have learned in his native city (cf. Ac 18°).
κινδυνεύω.
In BGU II. 4237 (ii/a.D.) (= Selections, p. 90) the soldier
Apion after a stormy passage to Italy writes to his father—
εὐχαριστῶ τῷ κυρίῳ Σεράπιδι, ὅτι pov κινδυνεύσαντος εἰς
θάλασσαν ἔσωσε. The verb is common with an instrum.
dat. in the sense of endangering one’s life, e.g. P Lond 445
(B.c. 161) (=I. p. 34) τῶι ζῆν πλεονάκις κεκινδυνευκώς,
P Tebt II. 28315 (B.C. 93 or 60) κινδυνωι (1.- εὐει) τῶι ζῆν,
76, 304} (A.D. 167-8), and P Ryl II. 6818 cited s.v. κατά-
κειμαι ad zit, For the constr. with the inf., as in Ac 1927.40,
cf. P Par 151° (B.C. 120) κινδυνεύων τῶν ἰδίων στερηθῆναι,
BGU IL. 5301" (= Selections, p. 61) κινδυνεύω ἐκστῆναι οὗ
ἔχω [kAn]pot, “1 run the risk of losing the lot (of land)
which I possess,” 70.°° ἐπὶ κινδυνεύει τὰ φυτὰ διαφωνῆσαι,
**since there is a risk that the plants perish,’”’ and P Oxy I.
44° (late 1/A.D.) κινδυνευόντων μεταναστῆναι, “in danger of
absconding.”
κίνδυνος.
In P Petr II. 13 (19)}9 (B.c. 258-3) Kleon writes to his
father begging him to come and visit him at the time of the
falling of the river, καθ᾽ ὃν χρόνον οὐθείς ἐστιν κίνδυνος.
Another pleasing family illustration is afforded by the letter
of Dionysius to his brother Hephaestion, P Vat A (B.c. 168)
(= Witkowski’, p. 64 ff.), congratulating him on the news
that he had been saved 7 ἐγ μεγάλων κινδύνων, and remind-
ing him (Hephaestion was ἐν κατοχῆι at the time in the
344
κίχρημι OF χράω
Serapeum) that every one when he has been so saved—t’f.
ὁπηνίκ᾽ ἂν ἐκ κινδύνων διασωθῆι, endeavours to come quickly
and greet his wife and children and friends. We may con-
trast the menacing letter to a creditor, P Tebt II. 424 (late
ili/A.D.), which ends—7™ ὡς ἐὰ (2. ἐὰν) μὴ ἀποκαταστασίας
[δ]ὴ πέμψῃς [ο]ῖδάς σου τὸ[ν] κίνδυνον, ‘so unless you now
send discharges you know your danger” (Edd.). For the
phrase ἰδίῳ κινδύνῳ, “at one’s own risk,” see P Lond 3564
(i/A.D) (ΞΞ 11. p. 252, Selections, p. 59), P Oxy VII. το 419
(A.D. 129), and P Ryl II. 90% (early iii/a.p.) τῶν ἡμῶν
κινδύνων (/. τῷ ἡμῶν κινδύνῳ), where the superfluous ν
ἐφελκυστικόν should be noted (Moulton Gy. ii. p. 113).
And see P Tebt I. 10515 (B.c. 103), P Hamb I. 518 (a.p. 89)
for ἀκίνδυνος παντὸς κινδύνου, ““ warranted against all risks,”
a good example of the gen. of definition (Prodeg. pp. 74, 235).
MGr κίντυνος, κίδυνος.
κινέω
is used in the sense of moving away from a place in PSI
V. 534° (ili/B.c.) οὐ δύναμαι οὖν ἐντεῦθεν κινηθῆναι ἕως ἂν
τίοὺ]ς λοιποὺς ἀποστείλωι (for form cf. Mayser Gr. p.
134f.), and similarly of articles in P Oxy VIII. 112118
(A.D. 295) ἐπιστάντες τοῖς καταλιφθεῖσι ὑπ᾽ αὐτῆς κεινου-
μένοις τε πλείστοις, ““ possessing themselves of the extensive
movables left by her’’ (Ed.). Two lines earlier in this last
papyrus the verb is used metaphorically—rivt λόγῳ ἢ πόθεν
κεινηθέντες, “on what ground or with what impulse” (Ed.):
cf. the very illiterate 76, III. 52813 (ii/A.D.) οὕτως ὑ λόγυ ov
καικίνηκάν με, ‘so much have your words moved me,” also
BGU I. 848 (a.p. 247) ἔν [τε] κεινητοῖς καὶ ἀκεινητοῖς, and
P Gen I. 54°? (iv/A.D.) οὐκ ἠθελήσαμεν τὸ πρᾶγμα κινῆσαι.
This last ex. leads to the stronger sense of “" stir,” “ excite, ’””
as in the aceount of a Jewish revolt at Alexandria, P Par
6846 (Rom.) θορυβ]ὸς ἐκινήθη (cf Ac 24°), and in P Oxy
II. 237-26 (Ἀν Ὁ. 186) where an advocate states that his
client had had good reason for being provoked—py χωρὶς
λόγου . . κεκεινῆσθαι. With the usage in Ac 1738 Sharp
(p- 76) compares Epict. ii. 20. 18 πῶς yap δύναται ἄμπελος
μὴ ἀμπελικῶς κινεῖσθαι, ἀλλ᾽ ἐλαϊκῶς ;
κίνησις
occurs with reference to the Jewish sedition in Syria
(A.D. 132-5) in OGZS 543% διὰ τὴν κίνησιν τὴν Ιουδαϊκήν.
Cf. also Wiinsch 4F 4°8 (iii/a.p.) ὁρκίζω oe τὸν θεὸν τὸν
Χαρισάμενον τοῖς ἀνθρώποις τὴν διὰ τῶν ἄρθρων κείνησιν,
and see the late P Mon I. 6“ (a.p. 583).
κιννάμωμον.
With the spelling κιννάμωμον adopted by WH in Rev
κίχρημι OY Yoda.
For this verb, which in the NT is confined to Lk 115, c..
PSI V. 516? (B.c. 251-0) χρῆσαί μοι, P Par 44° (B.C. 153)
(= Witkowski*, p. 82) τοὺς χαλκοῦς, ods κέχρηκας Πετοσί-
ptos, P Oxy 11. 299° (late i/a.p.) Διονυσίῳ... . κέκρηκα
((. κέχ-) (δραχμὰς) ἢ, P Tebt 11. 41428 (ii/a.p.) δώσι Κότος
κλάδος
τὴν κίστην Τεφερσάιτι ἣν κέχρηκα αὐτῷ, BGU III. 81427
(iii/A.D.) κέχρημαι χαλκὸν πία]ρὰ συστρατιώτου.
κλάδος.
P Oxy IX. 1188* (a.p. 13) ἀπὸ περσέας ζωφυτο(ύσης)
κλάδον ἕνα, 16. 1. 12117 (iii/a.D.) τοὺς κλάδους ἔνικον (/. ἔνεγ-
κον) εἰς τὴν ὁδόν. In the sepulchral epitaph Aazbel 3687 a
girl is described as ‘‘a branch of olive” —
Θεοδώρα, κλάδος ἐλέας, τάχυ πῶς ἐμαράνθης ;
MGr κλαδί (κλαρί).
κλαίω.
P Oxy I. 1155. (letter of consolation—ii/A.D.) (= Sedec-
tions, p. 96) ἔκλαυσα ἐπὶ τῶι εὐμοίρωι (‘blessed one’’)
ὡς ἐπὶ Διδυμᾶτος ἔκλαυσα. In P Oxy III. 5288 (ii/a.p.)
a husband writes to his wife, who had left him, urging her
return—ywookew oe θέλω ad’ ὡς ἐκξῆλθες (1 ἐξ-) ἀπ᾽ ἐμοῦ
πένθος ἡγούμην νυκτὸς κλέί =al)ov ἡμέρας δὲ πενθῷ (1.- θῶν),
“ΕἼ assure you that ever since you left me I have been in
mourning, weeping by night and lamenting by day” (Edd.).
For the form κλάω (cf. ἔκλαεν 3 Kings 184°) see P Par 347
(li/B.C.) γυναῖκας κλαούσας, and for κλάγω see 20. 5135
(B.c. 160) (= Selections, p. 20) κλάγω ἔμπροσθεν αὐτῶν :
see further Mayser Gr. p. 104 f., Moulton Gv. ii. p. 81. MGr
κλαί(γ)ω.
κλάσμα.
This late Greek word occurs frequently in two temple
inventories found at Delos—J/iche/ 833 (B.C. 279) and Syi/
588 (c. B.c. 180). Thus in the latter we read of 123 στεφάνου
κισσίνου κλάσματα, 1° κλάσματα παντοδαπά, α΄. See
also Vett. Val. p. rro%+34. In Didache ix. 3f. κλάσμα is
used of the broken bread of the Agape and Eucharist.
Κλαῦδα.
See s.v. Καῦδα.
Κλαυδία.
Notwithstanding the inscriptional evidence that is some-
times appealed to, Lightfoot (Afost. Fathers I. i. p. 76 ff.)
has shown conclusively that there is no valid ground for the
romances which have woven themselves round the names of
Claudia and (her supposed husband) Pudens in 2 Tim 42),
It may be of interest, however, to some to recall a Lat.
inscr., which he cites, mentioning a married couple bearing
the same combination of names, C/Z VI. 15066: TI. CL.
TI. LIB. PVDENS ET . CL . QVINTILLA FILIO
DVLCISSIMO. See also Bernard CGT ad /.
κλαυθμός.
The reduction of ἂν to a, which can be freely illustrated
from the less educated papyri after i/B.c. (cf. Mayser Gr.
p- 114}, is seen in the form κλαθμός, read six times in the
Washington Manuscript according to Sanders (p. 21 n.:
see Moulton Gy. ii. p. 87). The MGr κλάματα (pl.) shows
the same phonetic change from the classical form κλαύματα.
MGr also κλάψα (cf. the MGr aor. ἔκλαψα).
κλάω.
P Lips I. 3912 (A.D. 390) τύψας με [ἀν]ελεῶς κλά[σα]ς καὶ
χεῖράν μου ws καὶ τὰ ὑπώπια (cf. τ Cor 957) ἔχω ad’ ὅλων
Part IV.
345
|
κλείω
τῶν ὠ.[. ... See also the bitter epigram on a son, Kazbel
5385f (ii/A.D.)—
ματέρι πένθος ἔφυς, λύπα πατρί" [olla δὲ δένδρου
κλῶν [νῦ]ν ἐκλάσθης e[kt]opos εἰς ᾿Αίδαν.
The verbal κλαστός, ““ curly-haired,” is common in personal
descriptions, e.g. P Petr I. 197 (B.c. 225) (cf. 26, 33
κλαστόθριξ), P Tebt I. 3273 (8.6. 145), P Leid Niié (B.c.
103) (=I. p. 69) (as against aurtbus fractis Reuvensius),
and P Lond 12091? (B.c. 89) (= III. p. 20). See also the
exx. of ὑπόκλαστος, “slightly curly-haired,” cited by Mayser
Gr. p. 482.
κλείς.
P Petr II. 39 (d)*® (accounts—iii/B.c.) κλειδοποιῷῴ τιμὴν
κλειδῶν. For acc. sing. κλεῖδα, as in Lk Dre cheOxyale
113° (ii/A.D.) ἔπεμψά σοι διὰ ‘Op[lwv]o[s] τὴν κλεῖδα (cf.
16.185 μὴ δόξῃς με ἠμεληκότα τῆς κλειδός), and for acc. plur.
κλεῖδας, as in Mt 161%, cf. CP Herm I. 81:5 λαβόντες τὰς
κλῖδας τῶν θησζα]υρῶν, BGU I. 25318 (iii/a.p.) κλεῖδας
ἐπιστήσομαι. On the other hand, for κλεῖν, as in Rev 37,
201, cf. P Oxy VIII. 112725 (a.p. 183) κλεῖν μίαν, and for
κλεῖς, as in Rev 118, cf. 7. IV. 72978 (a.p. 137) ds ἂν παρα-
λάβωσι θύρας καὶ κλεῖς, “any doors and keys they may
have received,” a common phrase in leases: cf. P Lond
216°° (a.D. 94) (=II. p. 187) παραδόσθαι τὸν θ[η]σαυρὸν
+ . σὺν ταῖς ἐφεστώισαι[ς] θυραῖσι κ(αὶ) κλ[ςεῖῖσι. See
further Mayser Gry. p. 272, Reinhold, p- 51. We can supply
no good parallel to the figurative use of κλείς in the NT, but
the κλειδὸς πομπή or dywy in honour of the goddess
Hecate is perhaps worth recalling, when a priestess, known
as the κλειδοφόρος, carried a golden key, the symbol of
Hecate, in the solemn procession at Stratonicea ; see Spill
420" with the editor’s note, and BCH xi. (1887) ὩΣ 36f.
A curious verbal correspondence to our phrase “having the
power of the keys” may be seen in OG/S 229° (iii/B.c.) καὶ
ἄρχοντα δὲ ὃν ἂν ἀποστέλληι ὁ δῆμος κυριεύσοντά τε τῶγ
κλειδῶν καὶ ἐσόμενον ἐπὶ τῆς φυλακῆς τῆς πόλεως, with
reference to the protection of the city of Smyrna. With
Lk 11° cf. the new fragment of a lost gospel, P Oxy IV.
655% τὴν κλεῖδα τῆς [γνώσεως ἐἸκρύψ[ατε: αὐτοὶ οὐκ]
εἰσήλ[θατε, καὶ τοῖς] εἰσερί χομένοις οὐ]κ ἀν[εῴξατε....
For the Ionic form κληΐς see Afichel 59491 αἱ. (Delos—s.c.
279), and for the dim. κλειδίον see BGU IIL. 7755“: (ii/a.p. ).
The adj. κλειδοποιός occurs in P Oxy XII. 1518?" (ii/a.p.).
MGr κλειδί, “key.”
κλείω.
P Lond 445 (B.c. 161) (=I. p. 34) τὴν μὲν θύραν τοῦ
ἱεροῦ προφθάσαντός μου καὶ κλείσαντος, P Par 51® (B.C.
160) (= Selections, p. 19) ὥσπερ κεκλειμ[ένοι] μου ἦσαν οἱ
ὀφθαλμοί pov, BGU IV. 1116 (B.c. 13) τὴν οἰκίαν
τεθυρωμένην καὶ τεθυριδωμένην καὶ κεκλεισμένην, P Flor
IIL. 3348 (ii/A.D.) καὶ πάλι τῆι σῆι σφραγῖδι ἀσφαλῶς
κλείσας σφράγισον τὸ δαπανηθὲν ἀνάλωμα εἰς τοὺς θησαυ-
ρούς, δνλ 3243 (i/B.c.) κλεισθῆναι [δὲ τὰ ἐν τῆι πόλει
ἐργαστ]ήρια. For κλειστός see BGU II. 597°° (A.D. 75)
μὴ ἀφέτωσαν τὴν θύραν, ἡνίκα κλιστὴ ἦν, and for κλειδόω
(MGr κλειδώνω) see Sy// 583® (not before i/aA.D.) ναὸς . .
τεθυρωμένος Kal κεκλειδωμένος. An abstract verbal subst,
κλεισμός, as in P Oxy XII. 15787 (iii/A.D.), survives in
45
κλέμμα
MGr κλείσιμο (for form cf. Thumb Handbook § 104),
“locking.”
κλέμμα
of “the object stolen”’ is found in Sy/7 65315 (Mystery
inser. from Andania—B.Cc. 91), where an interesting distinc-
tion is made between the fate of the “free man” and the
slave”—dv δέ τις. . ἁλῶι εἴτε κεκλεβὼς εἴτε ἄλλο TL
ἀδίκημα πεποιηκώς, ἀγέσθω ἐπὶ τοὺς ἱερούς, καὶ ὁ μὲν
ἐλεύθερος ἂν κατακριθεῖ ἀποτινέτω διπλοῦν, ὁ δὲ δοῦλος
μαστιγούσθω καὶ ἀποτεισάτω διπλοῦν τὸ κλέμμα. For
κλεψιμαῖος (Tob 215) see P Lond 422% (c. A.D. 350) (= II.
Ρ- 318) πωλήσας καμήλια κλεψιμεα (λ--αἴα), ““ having sold
stolen camels.”
Κλεόπας.
On the possibility οὐ identifying Κλεόπας (for Κι λεόπατρος)
and Κλωπᾶς, see Moulton Gr. ii. p. 88. The name
Κλεοπᾶς occurs fer in Wilcken’s Ostraka—1438, 1442, and
1448—(all ii/A.D.).
κλέος.
For the derived sense of “ρου, ‘‘fame,’’ which this
word has in its only NT occurrence (1 Pet 259 ; cf. Job 2823),
see PSI IV. 3413 (B.C. 256-5) ἀκούοντες yap τὸ κλέος τῆς
πόλεως, P Oxy I. 33 verso! (late ii/A.D.) κλέος σοί ἐστιν
ὑπὲρ τῆς γλυκυτάτης σου πατρίδος τελευτῆσαι.
κλέπτης.
PSI IV. 39318 (B.c. 242-1) νυκτὸς παραγενόμενοι κλέπται
recalls 1 Thess 52. In P Lond 46:12. (iv/a.p.) (=I. p. 70)
we have a charm—}” κλέπτην πιάσαι, ‘to catch a thief,”
in which there occurs an invocation to Hermes—*$ κλεπτῶν
εὑρέτην. With Paul’s list of vices in 1 Cor 69 ἢ Deissmann
(LAE p. 320f.) compares the popular names of vices in
Latin on the backs of ¢esserae or counters, which were used
in an ancient game resembling draughts : thus corresponding
to κλέπται we have fur, and to ἅρπαγες arfax. With the
use of κλέπται for ‘‘false teachers’’ in Jn 108 we may per-
haps compare the mention of apes in a census-paper con-
taining a list of professions, P Petr III. 59 (a)i-9® (Ptol.).
These, as the editors point out, can hardly be ‘‘ thieves” in
the ordinary sense of the word: they were more likely
‘searchers for stolen property” on the principle ‘‘set a
thief to catch a thief.”’
The Klefts of modern Greece have made the MGr form
κλέφτης familiar to every one: to propitiate the brigands a
capital letter is generally used.
κλέπτω.
P Ryl 11. 13..8 (A.D. 34) ἐκλέπη po(v) ἐν τῇ κώμῃ Os
illustrates a late form of the aor. pass.: cf. 76. 1374 (Α.Ὁ.
34), 140% (A.D. 36). P Oxy III. 4724 (c. a.p. 130) is
worth recording, as showing three different parts of the verb
—tav λέγωσιν δοῦλον Σμάραγδον ἀνεύρετον γε[ γ]ονέναι
αὐτὸν αἰτίαν ἔχοντα τοῦ τὴν πίστιν κεκλοφέναι, φη[σ]ὶν
δοῦν καὶ πίστιν γεγονέναι ἵνα κλεπῇ, οὐ δύναται γὰρ
κεκλέφθαι τὸ μηδ ἀρχὴν γενόμενον μὴ δύνατον δ᾽ εἶναι, ‘if
they say that the slave Smaragdus has disappeared being
himself accused of having stolen the mortgage—he only
346
κληρονομια
asserts that a mortgage was made in order that it might be
stolen ; for it is impossible for that to have been stolen which
neither ever existed at all, nor could exist’’ (Edd.). In
BGU I. 32277 (A.p. 216) (= Chrest. 11. p. 140) we have a
petition that certain petitioners should be brought to justice
—]pds τὸ... δυνηθῆναί pe ἀντὶ πλειόνων τῶν κλεπέντων
τὰς σ]ταθείσ[ας] μου πυροῦ ἀρτάβας ἑπτὰ ἀπολαβίεῖ]ν.
With the perf. act. κέκλεβα, as in Sy// 6537° (cited s.v.
κλέμμα), cf. MGr κλέβω, found alongside κλέφω -and
κλέφτω.
κλῆμα.
In P Flor II. 1485 (A.D. 266-7) in connexion with the
operations in a vineyard we πανε---συλλέξατε δὲ κλήματα
Θηβαϊκὰ kal λευκά.
Κλήμης.
This Lat. name C/éméns appears in the nom. (not in NT)
as Κλήμης with a gen. Κλήμεντος (Phil 4°) : cf. P Oxy II.
2411 (c. A.D. 98) Καικίλλις (tos) Κλήμης τῷ ἀγρανόμῳ
(2. ἀγορ-) x(al)pew with reference to the registration of a
mortgage, also 26. 340 (A.D. 98-9), and Preisigke 4613 τὸ
προσκύνημα ᾿Αντ[ω]νίου Κλήμεντος.
κληρονομέω.
For this verb in the original sense of ‘‘inherit’’ we may
cite BGU I. 194-1 (a petition—a.p. 135) τὰ μαμμῴα (not in
LS) κληρονομεῖν, ‘ to inherit her grandmother’s belongings,”
P Ryl If. 11718 (A.D. 269) τοὺς μηδὲν [τ]ῶν κατοιχομένων
κεκληρονομηκότας μὴ κατέχεσθαι τοῖς ἐκείνων ὀφε[ιλήμασ-
t]v ἢ καὶ ζητήμασιν σαφῶς τοῖς θείοις νόμοις διώρισται, ‘it
is clearly stated in the Imperial laws that those who have
inherited nothing from deceased persons cannot be held
responsible for their debts or the claims made against them ”’
(Edd.), BGU IV. 1o24¥#- 16 (end of iv/a.p.) κληρονομήσι
(Z-cer) δέκατον μέρος τῶν ὑπαρχόντων Διοδήμῳ. In all
these cases the verb is construed with the acc. of the thing
as generally in later writers and in the NT (cf. Schmidt /os.
p- 374f.). For the acc. of a person (cf. LXX Prov 1372) see
P Oxy VII. 10678 (iii/A.D.) μάθε οὖν ὅτι ἀλλοτρίαν γυναῖκαν
(Δ ἀλλοτρία γυνὴ) ἐκληρονόμησεν αὐτόν, ‘know then that
another man’s wife is made his heir,” P Ryl I. 2826
(iv/A.D.) δοῦλος δὲ αὐ[τὸν κληρ]ονομήσει, ‘a slave will be
his heir,’’ and for the absolute use, as in Gal 45°, see νὰ
3868 (A.D, 120) where certain persons are described as—
οὐσίας τῶν δεδαν(ε)ισ[μέϊνω[ν κ]ατέχοντας, οὐ φάσκοντας
δὲ κληρονομεῖν. The special Biblical use of the word and
its cognates, in which “‘ heirship”’ passes over into the sense
of ‘‘sanctioned and settled possession” (Hort ad 1 Pet 14),
is fully illustrated by Westcott Ged. p. 167 ff. : cf. also SII
p- 203 f., Dalman Words, p. 125 ff.
κληρονομία.
A registration of property of the year A.D. 110-111, Ρ Ryl
II. 108°, runs—amoypapépeba ἐπὶ τοῦ παρόντος cis τὸ
évertos 18 (ἔτος) Ἰραιανοῦ Καίσαρος τοῦ κυρίου ἀπὸ
κληρον[ο]μίας τῆς μετηλλαχυίης ἡμῶν μηί(τρὸς) Εἰὐδαιμον-
(8(os) . . . κατοικικὰς ἀρούρας δύο, ‘we register now for
the current 14th year of Trajanus Caesar the lord two
arurae of catoecic land forming part of the inheritance of
κληρονόμος
our deceased mother Eudaemonis” (Edd.): cf. P Oxy I.
76 (A.D. 179), where a certain Apia writes to the strategus
with reference to property that would come to her from her
father who was dangerously ill—2! δ. οὐκ οὖσα δὲ προαιρέσεως
προέρχεσθαι τῇ τούτου κληρονομίᾳ ἀναγκαίως ἐντεῦθεν SNAG
σοι ὅπως κελεύσῃ τὸ ἀκόλουθον γενέσθαι, πρὸς τὸ μετὰ
τελευτὴν αὐτοῦ ἀνεύθυνόν με εἶναι, “Cas I have no intention
of entering on his inheritance, I am obliged to send you
notice, that you may give instructions about the next step
to be taken, in order to free me from responsibility after his
death”? (Edd.), and P Tebt II. 319 (A.D. 248) which, after
describing how the property jointly held by two men is to be
divided, proceeds—* ® μένοντος δὲ αὐτοῖς λόγου περὶ ὧν ἂν
ἑτέρων εὑρίσκωσιν τῆς κλ[η]ρονομίας ὑπαρχόντων, ‘and
further settlement shall be made by them about whatever
other property they find to appertain to the estate” (Edd.).
See also from the inscrr. A/ichel 5461* (i/B.C.) περιεποίησεν
τῶι δήμωι κατὰ ἀπόφασιν τὴν κληρονομίαν.
κληρονόμος.
For κληρονόμος in its ordinary sense of “ heir,” which is
found in the NT in such passages as Mt 2158, Gal 4", we
may cite P Oxy I. 1058 (A.D. 117-137) ἐὰν δὲ ἐπὶ ταύτῃ
τελευτήσω τῇ διαθήκῃ, κληρονόμον ἀπολείπω τὴν θυγατέραν
(corrected to -έρα) μου Appwvody . .. “if I die with this
will unchanged, I leave my daughter Ammonous heir... .,”
P Meyer 653 (A.D. 125) μετηλλαχότος δὲ τοῦ Φιλίππου ἐπὶ
κληρονόμῳ υἱῷ ᾿Αφροδεισίῳ, ‘* Philip has died and his son
Aphrodisius is heir,” and 20. 85 (a.D. 151) ἡ ἀμφοτέρων
μήτηρ Διδυμάριον ἐτελεύτησεν . . . ἐπὶ κληρονόμοις ἡμεῖν.
The word as involving the responsibilities of heirship is
illustrated from the Macedonian inscrr. by Ferguson Lega/
Terms, p. 56ff., e.g. No. 180—
Ei δὲ ὁ κληρονόμος ὁ ἐμὸς
παραπέμψῃ τι, δώσει
τῷ ταμιείῳ δηνάρια Wy.
“Βαξ if my heir neglect anything he shall pay to the treasurer
a fine of 750 denarii.’’ Attention is also drawn to the
** conditions ” attaching to heirship as an element common to
the inscrr. and to the NT. ‘‘ In the latter every man might
become an heir by complying with the conditions of the
promise given to Abraham. In the inscriptions the one
thing most often emphasized is the obligation of the KAnpo-
νόμος to fulfil certain conditions devolving upon him as heir.
When Paul insists that only those who fulfil the conditions
of heirship are truly heirs, he is making use of a well-known
principle ’’ (p. 58).
κλῆρος
in its primary sense of ‘‘a lot” (cf. Mt 2735, Ac 135) is
found in P Fay 1258 (ii/A.D.) καλῶς [ποιή]σεις, ἄδελφε, μὴ
ἀμελήσας Told] κλήρου τοῦ στρατηγικοῦ, ‘you will do well,
brother, not to neglect the ballot for the strategus”’ (Edd.—
see their note ad 1): see also P Lond 1220 (a.p, 202-7)
(= III. p. 114f.), a document endorsed κλῆρος mpakt(opos),
which contains the names of two persons suitable for the
post of πράκτωρ ἀργυρικῶν, to be submitted to the Prefect in
order that one of them may be selected by lot—"! 8. πεμ-
947
"Αρρε[ιο]ς.
κληρόω
γραφεῖσαν περὶ τοῦ ὀνόματα πεμφθῆναι ἀντ᾽ ἐμοῦ εἰς κλῆρον
τῆς πρακτορείας, ““Ἰοοῖς out a letter written about the
substitution of other names for mine in drawing lots for the
post of collector” (Edd.). From this the transition is easy
to an “office” or ‘‘ post’’ assigned by lot (cf. Ac 117), as
when an incoming official, who has been elected to the office
of local registrar, certifies that he has received a copy of a
census-return in the words—Atpfdtos ἱΩριγένης ἐν κλήρῳ
ἔσχον ἴσον. Cf. Wilcken Ost7. i. p. 603f. The word is
very common with reference to the ‘‘allotments”
of land”’ assigned to the κάτοικοι (see s.v.), which were
usually called after the names of their first occupiers, as in
P Oxy I. 4519 (A.D. 95) ἐκ τοῦ Μενοιτίου κλήρου κατοικικῆς
γῆς σειτοφόρου σπορίμου ἐξ ὀρθογω(νίου), “‘a Ξάπατε piece
of allotment corn land ready for sowing, forming part of the
lot of Menoetius,” 24. 4619 (A.D. 100) ἐκ τοῦ ᾿Ανδρονείκου
κλήρου. In P Tebt II. 37677 (A.D. 162) the word is used
with reference to βασιλικὴ yf. One or two miscellaneous
exx. may be added—P Lille I. 14° (B.c. 243-2) ἀνάλαβε
(*‘confiscate ’’) δ᾽ [οὖν αἸὐτοῦ τὸν κλῆρον εἰς τὸ βασιλικόν,
P Magd 17 (B.c. 221) a complaint against a man who, having
a right only to half an allotment, ὅλον τὸν κλῆρον κατέ-
σπειρεν, and P Petr III. 26% (Ptol.), where provision is
made that if an ox, or any other animal, ἐμβῆι.. els ἀλλό-
τριον κλῆρον, ‘‘trespass on another man’s allotment,” the
owner shall be responsible for any damage done. In P Par
631% (B.c. 164) (= P Petr III. p. 26) reference is made to
the μάχιμοι or native troops who are unable to work even
their own farms—ov8t τοὺς ἰδίου (/. ἰδίους) κλήρους αὐτουρ-
γεῖν δυναμένους ---ἀπα consequently in the winter time borrow
money on their rents—kara τὸ(ν) χειμῶνα δανει[ζομ]ένους
ἐπὶ τοῖς ἐκφορίοι[ς, in P Ryl 11. 243° (ii/a.p.) two women
write to their steward—8ca ποτὲ οὖν ἐὰν ἀναναλώσῃς (ὦ
ἀναλώσῃς) ἰς τὴν τοῦ κλήρου κατεργασίαν, ἡμεῖν ἐνλόγησον
ἐπὶ λόγου, “‘ put down to our account everything you expend
on the cultivation of the holding ’’ (Edd.), andin P Meyer
37° (a.D. 148) an official order is witnessed in the words—
ἐν κλήρῳ ὑπηρέτί(ης) μεταδέδοκ(α). The
difficult κλήρων of r Pet 5° is probably best understood of
the “portions” or ‘‘ congregations” (‘‘parisshes,’ Tind.
Cranmer) of God’s people assigned or allotted to the presby-
ters (cf. Deut 929), while an ex. of the later ecclesiastical use
of the term may be found ina Macedonian inscr , not earlier
than ii/A.D.—
or “‘parcels
δρκίζω οὖν
τὴν εὐλογημένην τῆς ᾿Αμφιπολιτῶν
ἁγίας ἐκκλησίας ἐπισκοπὴν
καὶ τὸν ταύτης θεοφιλῆ κλῆρον,
where Ferguson (Zega/ Terms, p. 60) thinks that κλῆρον is
best understood of ‘‘the clergy,” considered collectively,
ἸΚλῆρος is apparently = “‘ will” (see the editor’s note) in the
late P Lond V. 1733 (a.p. 594). In BGU IV. 12098
(B.C. 23) a man who has died is described as 6 εὔκληρος,
‘*the fortunate one.”
} δ
κληούόω
is common in the pass. = ‘‘am assigned” or ‘‘chosen,”
| e.g. P Iand 274 (a.p. 100-1) ἐκληρ[ώ]θημεν els [γε]ῳργίαν,
φθησομένους cis κλῆρον τῷ λαμπρωτάτῳ ἡγεμόνι, and P | BGU IL. 6255 (ii/iii a.p.) γείνωσκε, ἄδελφε, ἐκληρώθην εἰς
Oxy III. 5337 (1 A.D.) ἐπισκέψασθε... ἐπιστολ(ὴν) ..
τὰ βουκόλια : cf. Eph 11} ἐν ᾧ καὶ ἐκληρώθημεν, ‘in whom
κλησις
also we were made ἃ heritage” (RV). The AV rendering ‘‘in
whom also we have obtained an inheritance” seems at first
sight to gain support from such passages as P Tebt 11. 3917°
(agreement concerning tax-collecting—A.D. 99) τὸν μὲν
᾿Αθηνόδί(ωρον) Kal ἫἩ ρακλῆν κεκληρῶσθαι τοὺς ἐν τῇ
κώμῃ καταγινομένους καὶ ἐπικαθημένους ἄνδρες, “that
Athenodorus and Heracles have been allotted the inhabi-
tants of and settlers in the village” (Edd.) and BGU II.
405% (A.D. 348) ἐπιδὴ λίθον σιτοκόπτην Kal σιταλετικὴν
μηχανήν, πατρῷα ἡμῶν ὄντα, ἐκληρώθημεν KTA., but, as
Armitage Robinson (ad Eph Zc.) points out, this meaning
“‘am assigned a thing ’’ seems to be justified only when the
acc. of the object assigned is expressed.
κλῆσις.
A section of the long legal P Hal I. 1 (mid. iii/B.c.) is
headed—**2 His μαρτ[υρί]αν κλῆσις, ‘a call to witness” :
then follows a description of the process. The word is used
in the same restricted sense in Epict. i. 29. 49 ταῦτα μέλλεις
μαρτυρεῖν καὶ καταισχύνειν τὴν κλῆσιν ἣν κέκληκεν [ὃ
θεός] ; cf. 2. /.c. 46 ὡς μαρτὺς ὑπὸ τοῦ θεοῦ κεκλημένος, and
see further Bonhiffer Zfic¢. pp. 37 ff., 207f. The meaning
is raised to a higher power in such passages as Eph 4},
where, as always in the NT, κλῆσις is the divine call to
salvation. In the sepulchral epitaph of a young child,
Fatbel 5714 (i/ii A.p.), the word is used = ‘‘ name ”——
Φιλησίη τὴν κλῆσιν, Αὐσονὶς γένος.
And in the magical Ρ Leid V ᾽χ.80 (iii/iv a.p.) (ΞΞ 11. p. 33)
τελοῦντος δέ cov, καθ᾽ ἑκάστην κλῆσιν ἐπίσπενδε τὰ
προκείμενα, the editor (p. 68) understands by καθ᾽ ἑκ. KX.
‘ad singulas invocationes, i.e. quotiescumque haec invocatio
pronuntiabitur.”
κλητός
is found in P Amh II. 79° (c. A.p. 186), but unfortunately
in a much mutilated context. The way is prepared for the
NT usage (see Lightfoot on Col 3135) by the mention of the
“‘ouests ’ (ot κλητοί) of Adonijah in 1 Kings 14449. Slaten
(Qualztative Nouns, p. 57) throws out the conjecture that
κλητός was a cult term adopted by the Christians from the
terminology of the Greek mysteries, but he offers no evidence.
As bringing out that ot κλητοί, as distinguished from ot
κεκλημένοι, denotes that the call has been obeyed, we may
cite Cl. Alex. Strom. I. 89. 3 (p. 57, ed. Stahlin) πάντων
τοίνυν ἀνθρώπων κεκλημένων οἱ ὑπακοῦσαι βουληθέντες
᾿ κλητοὶ ᾿ ὠνομάσθησαν.
κλίβανος.
This Ionic form, which is found in Mt 630, Lk 1258 (and
always in the LXX) for the Attic κρίβανος, is supported by
P Petr III. 140 (a)* (Ptol.) ξύλα κλιβάνωι, of a furnace fed
with logs of wood, the word κλιβάνωι being inserted above
the line, P Grenf I. 21™ (B.c. 126) εἰς κλιβάνου τόπον, and
BGU IV. i117'® (B.c. 13) κτήσεως σὺν τοῖς ἐν αὐτῷ
κλιβάν[οις δυσί]ν τε καὶ κλιβανικοῖς σκεύεσσιν. This last
document also shows ® 33 κλιβάνιον, and an adj. κλιβανικός.
See also Cronert Alem. Herc. p. 77n*. The word is probably
of Semitic origin (Lewy /vemdworter, p. 105 f.).
348
κλινίδιον
κλίμα.
For κλίμα, ‘ region,’’ as in Rom 1533 a/., cf. OGZS 519
(c. A.D. 245)ot πεμφθέντες εἰς] τὸ ᾿Αππιανῶν κλίμα, and the
magic P Lond 12148! (iii/A.p.) (= I. p. 99) ἐξορκίζω σε κατὰ
τῶν τεσσάρων κλιμάτων TOD κόσμου. Cf. Ramsay Ga/atians,
p- 278 ff. For κλίμα, ‘‘slope,” cf. Aristeas 59 τὸ . . ἐκτὸς
κλίμα, ‘‘the side which sloped outwards (of a table) ’’ See
also Archév i. p. 422, and cf. Kazbel 579° (ii/A.D.) ewraere[t]
κλίματι, where the reference is to death occasioned by a
‘*fall” at seven years of age.
κλινάριον.
With this rare word (Ac 515) we may compare the adj.
κλινήρης, ‘‘bed-ridden,”’ in P Oxy VI. 896%% (A.D. 316)
ὁρῶμε[ν αὐτὸ]ν roldtlov κλε[ινή]ρην ὄντα πυραιτίοις. . .
συνεχόμενον, “we saw the man himself lying on a bed
seized with a slight fever τ (Edd.). The same phrase occurs
in the corresponding passage of 7. 983: cf. BGU I. 45%
(A.D. 203) πληγαῖς πλείσταις αὐτὸν ἤκιζον καὶ ἐκ τούτου
κλεινήρη γεγονέναι. ὶ
κλίνη.
An interesting parallel to 1 Cor 819, 10”, is afforded by P
Oxy I. 110? (ii/A.D.) ἐρωτᾷ σε Χαιρήμων δειπνῆσαι εἰς
κλείνην τοῦ κυρίου Σαράπιδος ἐν τῷ Σιαραπείῳ αὔριον, ἥτις
ἐστὶν i, ἀπὸ ὥρας 6, where the nature of the invitation
points to a ceremonial rather than to a private feast: cf. 2d.
XII. 1484 (ii/iii A.D.), and see Wilcken dyrchiv iv. p. 211,
Otto Priester ii. p. 16. See also the temple-account P Oxy
VIII. 1144° (1 a.p.) δαπάνης ἱερᾶς κλεί[νης] ἕως if
(δραχμαὶ) ιδ, where the editors note that tep. KA. = κει:
sternit. In 26. III. 523 (ii/A.D.) (= Selections, p. 97) the
meal takes place not in’a temple, but in the house of Claudius
Serapion—éy τοῖς (cf. Lk 2.5) KXav8(lov) Zapamlw(vos),
where the difficulty of avoiding the εἰδωλόθυτον must have
been specially great if the Christian was not to shun all
social intercourse with heathen neighbours. In Sy// 87774
(c. B.C. 420) the word occurs (ex szppl.) meaning ‘‘bier,”
as in Thucydides and Plato. Had we later authority, it
would be tempting to appiy this in Rev 255. [Charles
(Studies in the Apocalypse, p. 98 ff.) understands κλίνη here
= ‘ped of illness or suffering’ in accordance with Heb.
idiom : cf. Judith 8%] :
In a will of B.c. 123 preserved in the Gizeh-Museum
(Inv. Nr. 10388), and published by GH in Archiv i. p.
63 ff., the testator leaves practically the whole of his property
to his wife, while his two sons receive nothing but a bed
apiece (or perhaps a mattress and bed jointly)—® πλὴν
στρώματος ἑνὸς kal κλείνης τορυνευτῆς a. The inequality
of the disposition leads the editors to remark that ‘‘the
bequest of a bed may well have been the Egyptian method
of cutting off with a shilling.”
κλινίδιον.
Like κλινάριον (Ac 52) κλινίδιον (Lk 5.5» 24) is peculiar to
Luke in the NT, and Hobart, in support of his thesis of
common authorship based on the medical language of the
Gospel and Acts, has collected instances of its use to denote
“Ca litter for carrying the sick” (p. 116); but see further
Cadbury Diction, p. 56 n°.
κλινω
κλίνω.
To illustrate the varied uses of this verb, we may cite P
Hib 1. 388 (B.c. 252-1) συνέβη κλεῖναι τὸν δεξιὸν τοῖχον
τοῦ πλοίου καὶ καταδῦναι τὸ πλοῖον διὰ [τ]οῦτο, ‘it came
about that the right side of the ship listed and the ship
thereby sank’ (Edd.), P Fay 20! (Imperial edict—iii/iv
A.D.) ἀεὶ [ἐϊπεὶ Καῖσάρ εἰμι kal περικέκμηκα τὸ κλῖνον
ἀναλήμψεσθαι, ‘ever since I became Caesar, I have
earnestly striven to restore vigour to what was in decline’’
(Edd.), BGU IV. ro2qiv- 15 (end of iv/A.D.) ποίας δὲ ἔσχεν
ἐνθυμήσεις τὸν ἤδη κληθέντα (1 κλιθέντα, sc. νεκρόν) καὶ
τῆς ἐσχάτης ἐλπίδας (1.--ος) ἀποστε[ρ]ῆσαι ; and 20. III.
954° (Christian amulet—vi/A.p.) (= Selections, p. 133)
εὐχαριστῶ ἐγὼ Σιλουανὸς vids Σαραπίωνος καὶ κλίνω τὴν
κεφαλήν [μο]υ κα --τ:-ενώπιόν σου κτλ., “1 Silvanus, the
son of Sarapion, pray and bow my head before Thee”’ etc.
See also the love-spell Presigke 49474 (iii/A.D.) ἀγριανθήτω
ἡ ψυχὴ αὐτῆς, εἰς τὸ παραλλαγῆναι τὴν ψυχὴν αὐτῆς kal
κλιθῆναι εἰς τὴν ἐμὴν ψυχήν, ἵνα με φιλῇ.
κλισία.
Syll 7377 (c. A.D. 175) ἐπ᾿ ἀλλοτρίαν κλισίαν ἐρχόμενος.
The same meaning of ‘‘ couch” with reference to a banquet
occurs δὲς in Aristeas 183. See also Kazbe/ 8107 —
Βάκχου yap κλισίαις pe συνέστιον ἐστεφάνωσεν,
εἰς ἐμὲ τὸν κυλίκων ὄνκον ἐφελκομένη.
“ Bacchi sedibus me viciname posuit eoque effecit, ut tam
polatores sravia pocula miht obferant et propinent” (Ed.).
For the plur. = ‘‘companies,” as in Lk οἱ", cf. 3 Macc 651,
κλοπή.
BGU I. 2423 (time of Commodus) ἐξ οὗ φαίνεται ἡ κλοπή,
76. 32113 (A.D. 216) ἡ δὲ αἰτία τῆς κλοπῆς ἐφάνη τοῦ τόπου
ὑπερῴου ὄντος ἐκ τοῦ ποδώματος διατρηθέντος τὴν κακουρ-
γίαν γεγονέναι. Cf. γώ 5845 (Smyrna—i/B.c:?) ἰ]χθῦς
ἱεροὺς μὴ ἀδικεῖ(ν) μηδὲ σκεῦος τῶν τῆς θεοῦ (sc. Atargatis)
λυμαίνεσθαι, μηδὲ [ἐἸκφέρειν ἐκ τοῦ ἱεροῦ ἐπ[}] κλοπῇ. The
adj. κλόπιμος is found in P Hib I. 597(c. B.c. 245) (=
Chrest. I. p. 362) τὸ κλέ(Ξε ό)πιμον ἔλαιον, ‘‘ the contraband
oil”: cf. P Rev 115-30 (B.c. 259-8) (= Chrest. I. p. 358).
κλύδων.
Hort (on Jas 15) has pointed out that the proper sense of
κλύδων is always ‘“‘rough water” rather than ‘‘ wave”: cf.
Lk 835, τ Macc 614, and to the passages from profane sources
cited by Armitage Robinson on Eph 41} add M. Anton.
xii. 14. The plur. = “‘waves’’ is found in Vett. Val. p.
3447° with reference to a ship exposed τοῖς. . μυρίοις
κλύδωσιν.
κλυδωνίζομαι.
Vett. Val. p. 3547 τὸν κυβερνήτην κλυδωνίζεσθαι καὶ
ἀστοχεῖν θαλασσομαχοῦντα. The verb κλύζω, ‘ syringe,”
occurs in the medical prescriptions P Oxy II. 234-39, 48
(ii/iii A.D.): cf. the subst. 74.35 κλυσμοὶ ὠτὸς [πρὸς] πόνους,
“*clysters for the ear against earache ’’ (Edd.).
Κλωπᾶς.
See Deissmann BS, p. 315, ahd cf. s.v. Κλεόπας.
949
,
κοιμαομαι
κνήθω.
The use of this rare Hellenistic verb in 2 Tim 4? is well
illustrated by Clem. Al. Strom. I. iii. 22. 5 (p. 15, ed.
Stahlin) κνήθοντες καὶ γαργαλίζοντες οὐκ ἀνδρικῶς, ἐμοὶ
δοκεῖν, τὰς ἀκοὰς τῶν κνήσασθαι γλιχομένων, “ scratching
and tickling, in what I consider an unmanly way, the ears of
those who wish to be tickled,” with reference to the ‘“‘jargon”’
of the Sophists. For a new literary reference see Herodas
iv. 51 ἔσσετ᾽ ἡμέρη κείνη, | ἐν 7 TO βρέγμα τοῦτο τὠσυρὲς
κνήσῃ, ‘the day will come when you will scratch your dirty
poll”: cf. for the Attic κνάω 22. viii. 8 τόν]θρυζε καὶ κνῶ,
““srumble and scratch your head.”’
κοδράντης,
a Hellenized form of γιααγαις (Mt 5325), for which Luke
(1259) with his characteristic avoidance of Aramaic and
Latin words (see Thumb /e//en. p. 184) substitutes λεπτόν,
which was 4 guwadrans (cf. Mk 1243).
κοιλία.
For κοιλία (MGr κοιλιά) ‘‘belly,” ‘‘abdomen,” it is
sufficient to cite P Magd 334 (B.c. 221) κατέκαυσεν τήν τε
κοιλίαν Kal Tov ἀριστερὸν μηρόν, P Leid Ui 8 (ji/B.c.) (=
I. p. 124) πεσόντα ἐπὶ κοιλίαν, P Par 18 42513 (Rom.)
ἐπιγεγραμμένον ἐπὶ τῆς κοιλίας τὸ ὄνομα αὐτῆς οἵ a dead
body, P Ryl II. 635 (astrological—iii/a.p.) Λέοντος κοιλία,
and from the inscrr. Sy// 8035 (iii/B.c.) ἀνὴρ ἐ[ντὸ]ς τᾶς
κοιλίας ἕλκος ἔχων. For the usage in Phil 319 it is customary
to quote Eupolis Κόλακ. Fr. 172 (Kock I.) κοιλιοδαίμων,
**a devotee of the belly,” and for the deeper, inner sense,
which the word has in Jn 788, see the passages from the
LXX cited in Grimm-Thayer. An interesting ex. of κοί-
λωμα = “hollow,” as in the LXX, occurs in P Petr II. 13
(18a) (B.c. 258-3) where preparations are made—tva
ἀναχωσθῆι καὶ ὁμαλισθῇ τὰ κοιλώμα[τα] πρὸ [τοῦ] τὸν
βασιλέα παραγενέσθαι, ‘that the excavation may be filled
up and levelled before the king arrives” (Ed.): cf. Lk 3°.
κοιμάομαι.
Κοιμάομαι, ‘‘sleep,” is common, e.g. P Ryl II. 1275
(A.D. 29) κοιμωμένου pov ἐπὶ τῆς θύρας, ‘as I was sleeping
at the door,” P Oxy VI. 933% (late ii/a.D.) ἐποίησα δὲ καὶ
τὸν νυκτοστράτηγον φ[ύ]λακα κοιμᾶσθαι πρὸς τῇ οἰκίᾳ,
“ΕἸ made the night-strategus sleep_on guard at the house’”’
(Edd.). In P Giss I. 191? (ii/A.D.) a wife writes to an absent
husband that she had gone to bed without food—&[y]evetos
ἐκοιμώμην ---580 great was her anxiety regarding him. We
may also cite the curious ostrakon-letter, Os¢v 1157 (Thebes—
ii/iii A.D.), in which certain taxgatherers give permission to
an hetaera—ty ὑπογεγραμέν(ῃ) ἡμέρᾳ μεθ᾽ οὗ ἐὰν θέλῃς ἐνθάδε
κοιμᾶσθαι (cf. Archiv vi. p. 220 n.1). A purely middle use
of κοιμηθῆναι is found in P Goodsp Cairo 31° (ili/B.c.)
ἡνίκα ἤμελλον κοιμηθῆναι ἔγραψα ἐπιστόλια B: on the
other hand P Fay 11το}8 (a.p. 94) ἵϊν]α τὰ πρόβατα ἐκεῖ
κοιμηθῆι (‘‘may be folded”) is a clear instance of the
passive, as possibly in 1 Th 44, 1 Cor 1538. In AZ.
Nicole p. 181 Goodspeed gives a wooden tablet ‘‘ probably
for school use,’’ in which this distich is repeated several
times—
ᾧ μὴ δέδωκεν ἡ τύχη κοιμωμένῳ
μάτην δραμεῖται κἂν ὑπὲρ Λάδαν δράμῃ.
κοίμησις
The thought is parallel with that of Ps 127°, when read as
in RV marg., ‘‘so he giveth unto his beloved zy sleep.’’
See also OG/S 3832 (mid. i/B.c.) ἱεροθεσίου τοῦδε... ἐν
Gu... σῶμα μορφῆς ἐμῆς. .. εἰς τὸν ἄπειρον αἰῶνα
κοιμήσεται, and such Christian inscrr. as 7GS7 540] σὺν
θεῷ... ἐκοιμήθη] ἡ δουλὴ τοῦ [θεοῦ] Σαβεῖνα, 24. 684
ἐκοιμήθη ἡ θεοκοίμητος Αἰγεία, and the striking inscr. of
v/vi A.D. found on the Mount of Olives (Revue archéolog-
tgue iv. 3 (1904), p. 141—cited by Radermacher G7.
Ρ. 88)—
ἐνθάδε κεῖται ἡ δούλη Kal νύμφη τοῦ Χριστοῦ
Σοφία ἡ διάκονος ἡ δευτέρα Φοίβη, κοιμηθεῖσα
ἐν εἰρήνῃ τῇ Κα τοῦ Μαρτίου μηνός κτλ.
In contrast to this, for the general hopelessness of the pagan
world in the presence of death, see such an inscr. as /GST
9298 κοιμᾶται τὸν αἰώνιον ὕπν(ον), 22. 187911 εὐψυχῶ....
ὅστις οὐκ ἤμην καὶ ἐγενόμην, οὐκ εἰμὶ καὶ οὐ λυποῦμαι, and
the other citations in Zhess. p. 56. The active is found in
the illiterate BGU III. 7758 (ii/A.p.) πρὸς δύο ἡμέρας ἐκύ-
(= ol)pyoa ἐκεῖ : cf. Gen 24", and for the form κοιμίζω,
* cause to rest,’’ which is read here in δὲ, and which survives
in MGr, cf. a fragment of an Anthology, P Tebt 1. 1135
(¢c. B.C. 100)—
ἐρῶντος ψυχὴ καὶ λαμπάδιον ὑπ᾽ ἀνέμου
ποτὲ μὲν ἀνήφθη ποτὲ δὲ πάλι κοιμίζεται.
“Α lover's spirit, as a torch fanned by the wind, is now
ablaze, and now again dies away” (Edd.).
xol nats.
This NT ἅπ. εἰρ. (Jn 111%) is used of ‘“‘rest in death”’
in Wiinsch 4/ 4* (iii/A.D.) ὁρκίζω σε τὸν θεὸν τὸν τὴν
κοίμησίν σοι δεδωρημένον καὶ ἀπολύσαντά σε ἀπὸ δίεσμῶ)ν
τοῦ βίου. See also the inscr. to a Roman Jew, cited by
Schiirer Geschzch/e ii. p. 441, ἐν εἰρήνῃ ἡ κοίμησίς σου, and
Pelagia-Legenden Ὁ. 1515 τὴν κοίμησιν τοῦ ἁγίου Iledaylov.
For κοιμητήριον, ‘‘sleeping-place,” we may cite the early
Syll 5894* (1st half iv/B.c.) ἐν δὲ Tot κοιμητηρίοι καθεύδειν
χωρὶς μὲν τὸς ἄνδρας... . The word in the sense of
“gyave’’ is often thought to be exclusively Christian, but
Roberts-Gardner (p. 513) quote two Attic inscrr. where the
accompanying figures of a seven-branched candelabrum seem
to indicate Jewish origin. The first of these, C7G IV. 9313
(=/G III. 2, 3545) runs—Kowpntipioy Εἰὐτυχίας τῆς
μητρὸς ᾿Αθηνέου Kt Θεονκτίστου. The Christian formula
of dedicating τὸ κοιμητήριον ἕως ἀναστάσεως is seen at
Thessalonica in 26. 9439, which Ramsay (C. and δ. ii.
Ῥ. 495) dates about mid. iv/A.p.
κοινός.
We may begin by citing a few miscellaneous exx. showing
the varied uses of this adj.—P Petr I. 2117 (B.c. 237) αὐλὴ
κοινή, P Eleph 1° (B.c. 311-0) (= Selections, p. 2) κοινῆι
βουλῆι, ‘in consultation together,’” BGU IV. 1137?2 (B.c. 6)
ἔδοξε κοινῇ γνώμῃ κτλ., P Oxy 11. 282! (A.D. 30-35) τῆς
κοινῆς συμβιώσεως, of husband and wife, P Lond 9324
(A.D. 211) (= III. p. 148) ὁ κοινὸς αὐτῶν πατὴρ “Eppato[s,
P Tebt II. 319° (A.D. 248) κοινὰς τὰς ὑπάρχουσας (ἀρού-
pas), and BGU IV. 1080! (iii/a.b. ?) κατὰ τὰς κοινὰς ἡμῶν
εὐχὰς kal προσευχάς. Similarly from the inscrr.—Sy// 213%
350
,
KOLV@VE®@
(iii/B.C.) διετέλεσεν ἀγωνιζόμενος ὑπὲρ τῆς κοινῆς σωτηρίας,
2), 22613 (iii/B.c.) τῶν δὲ κοινῶν ἐξηπορημένων, ‘the re-
sources being exhausted,” and 2b. 3478(B.c. 48) an Ephesian
decree in honour of Julius Caesar—roy ἀπὸ "Αρεως καὶ
᾿Αφροδε[(Π}τῆς θεὸν ἐπιφανῆ kal κοινὸν τοῦ ἀνθρωπίνου βίου
σωτῆρα. In Brit. Mus. Inserr. 111. 413} (Priene) κοινὴν
ἐπο[ιήσαντ]ο τὴν ἀρχήγ, K. = “impartial.” Ta κοινά is
frequently used in the sense of “the customary formula” in
such phrases as μετὰ τὰ κοινά (P Leid Mi? —n.c. 135)
(=I. p. 59) and τὰ δ᾽] ἄλλα τῶν κοινῶν (P Oxy II. 236
(4)8—3.c. 64 : see note). This last is a common periphrasis
to avoid the trouble of writing the long lists of priest-
hoods at Alexandria which generally occur in protocols
of ii/B.c. (see the editors’ note ad /., and for a further list
of exx. the note on P Giss I. 36°). For τὰ πάντα κοινά =
“‘the world,” ‘the universe,” cf. P Leid Bi-18 (B.c. 164)
(=I. p. 10). The technical τὸ κοινόν, ‘‘society,”’ “ guild,”
may be illustrated by the references to τὸ κοινὸν τῶν τεκτό-
νων in P Oxy I. 53? and τὸ κοινὸν τῶν σιδηροχαλκέων
(‘‘ironworkers”’) in 75. 8413, both of a.p. 316: cf. 7b. 54%
(A.D. 201) γνώμῃ τοῦ κοινοῦ τῶν ἀρχόντων, ‘in accordance
with the decision of the council of magistrates,’’ and P
Thead 17? (A.D. 332) παρὰ Tod κοινοῦ τῶν ἀπὸ κώμης
Φιλαδελφίας. See also Jouguet Vie municipale, p. 309Ff.,
San Nicold deg. Vereinswesen, i. p. 204 ff. In P Lond
11788? (A.D. 194) (ΞΞ 111. p. 218) κοινὰ τῆς ᾿Ασίας are
the great games of Asia. ἸΚοινός, ‘profane,’ as in Ac
tol αἱ, appears to be a specifically Jewish usage, but as
leading up to this meaning Lietzmann (ad Rom 14™ in
HZNT) cites Plutarch Zvroticus 4 p. 751” καλὸν yap ἣ
φιλία καὶ ἀστεῖον, ἡ δὲ ἡδονὴ κοινὸν καὶ ἀνελεύθερον. For
the adv. κοινῶς see P Ryl II. 108! (A.D. 110-111) κοινῶς
ἐξ ἴσου, “jointly in equal shares,” and for κοινῆι see P
Magd 29? (B.c. 218) 27. Marcus Antoninus (i. 16) coins the
expressive compound κοινονοημοσύνη to denote ‘* public
spirit.”
κοινόω.
The classical use of this verb may be illustrated by
Aristeas 290 ἦθος χρηστὸν καὶ παιδείας κεκοινωνηκὸς
δυνατὸν ἄρχειν ἐστί, ““« good disposition which has had
the advantage of culture is fitted to bear rule” (Thackeray).
κοινωνέω.
Ellicott’s contention (αὐ 1 Cor 1017) that the difference
sometimes drawn between κοινωνέω (partake with others in
one undivided thing) and petéx@ (share with those who also
have their shares) in r Cor 10/6 ‘cannot be substantiated ”
is borne out by the evidence of the inscrr. where the words
are practically synonymous: cf. A/agn 3328 (iii/B.C.) τοὺς
κοινωνήσοντας τῆς θυσίας with 74. 44!7% (end iii/B.C.)
μετέχειν τᾶς τε θυσίας Kal τοῦ ἀγῶνος, Kal ἀποστέλλειν
θιαρούς, . .. τοὺς κοινωνησοῦντας τᾶς τε θυσίας καὶ τῶν
λοιπῶν τιμίων παρ᾽ αὐτοῖς (cf. Thieme, p. 29f.). See also
the proclamation by a Prefect, P Oxy XII. 140 835. (a.p.
210-14), where reference is made to the different methods
of sheltering robbers—ot μὲν γὰρ κοινωγ[οῦντες τῶν ἀδικ-
ημάτων ὑποδέχονται, οἱ δὲ οὐ μετέχοντες μὲν Kal. . ,
“some do so because they are partners in their misdeeds,
others without sharing in these yet...” (Edd.). This
f 3
κοινωνία
last ex. bears out Ellicott’s further remark that of the two
verbs κοινωνέω ‘‘implies more distinctly the idea of a com-
munity with others”: cf. Brooke ad@ 1 Jn 1°: “κοινωνεῖν is
always used of active participation, where the result depends
on the co-operation of the receiver as well as on the action
»
of the giver.” The editors of the Commagenian Inscriptions
(in Humann and Puchstein’s Rezsen in Kiletnasien und
Nordsyrien, Textband p. 371) note the resemblance between
a religious inscr. of King Antiochus I. (mid. 1.8.6.) πᾶσιν
ὅσοι φύσεως κοινωνοῦντες ἀνθρω[πίνης and 2 Pet 14 ἵνα...
γένησθε θείας κοινωνοὶ φύσεως : see Deissmann JS, p. 368
n?. Cf. also the phrase tlol τῶ]ν ἱερῶν κοινωνεῦντες with
reference to the hereditary priesthood of Heracles in Cos
(SyiZ 734} αἰ.) : Dittenberger’s Index (Sy// III. p. 347) gives
several exx. of the verb with temples, rites, or mysteries as
the object. For the constr. with dat. of person, as in Phil
415, cf. BGU III. 9693-15 (Α.Ὁ. 142?) ἀπηλλάγησαν μὲν
οὖν ot ἀντίδικοι τῆς KtTyvoTpodials] ἧς ἐκοινώνουν τῷ
τετελευτηκότι, P Flor I. 368 (iv/A.D.) ἑτέρᾳ γυναικὶ κοινω-
νήσαν[το]ς, and the touching inscr. which a doctor puts up
to his wife (who had herself studied medicine), Cagnat IV.
507 0 dfs ζωιῆ]ς μον[αχῇ] σοι ἐκοινώνησα, ‘as with you
alone I shared my life.”
κοινωνία.
It is worth noting that the subst. like the verb (s.v.
κοινωνέω ad fin.) is used specially of the closest of all human
relationships, e.g. BGU IV. 1051° (marriage contract of
time of Augustus) συνχωρ[οῦσι Λύ]καινα kal ἹἹέραξ συνελη-
λυθέναι GAA[HAots] πρὸς βίου κοινωνίαν, the coeval 10527,
and P Oxy XII. 1473°% (A.D. 201) συνῆλθ[ο]ν τῷ.
- ‘Opelwve πρὸς γάμου κοινωνία (/.—(av). We have the phrase
κατὰ κοινωνίαν with gen., ‘‘ belonging in common to,” in
P Flor I. 41°(A.p. 140), a7. For kowwvla=“‘ partnership”
see P Ryl II..117** (a.D. 269) ὃ ὁμ]οπάτριός μου ἀδελφὸς
. πρὸς ὃν οὐδεμίαν κοι]νωνίαν ἔχω, ‘my brother on my
father’s side, with whom I have no partnership,” and the
commercial association of Sy/7 300°*4 (B.c. 170) (where see
the editor’s note). Cf. the active relationship underlying
the word in such passages as Ac 247, 2 Cor 133%, Phil 2},
and the full discussion of the NT usage by Armitage Robin-
son in Hastings’ DA i. p. 460ff. With 1 Jn 1® Sharp
(p. 111) compares the use of the term in Epict. ii. 19. 27
περὶ τῆς πρὸς τὸν Δία κοινωνίας βουλευόμενον, ‘aiming to
have fellowship with Zeus.”
HOW WVLKOS
is used in the more primary sense of ‘‘common” in BGU
TV. 103714 (A.D. 47) ἴσοδος καὶ ἔξοδος Tod κοινωνικοῦ éXat-
[@vos, the vineyard being ‘‘common” to two properties :
cf. also P Giss I. 307» 123,12 (a.p. 140-161). For evidence in
support of the derived meaning ‘‘ willing to communicate ”
(RV) rather than ‘‘ ready to sympathise” (RV marg.) in
1 Tim 615, see Field Notes, p. 213 f.
κοινωνός, -
as in Lk 5?°, is illustrated by the fisher-compact in P
Ambh 11. roof {A.p. 198-211), where Hermes takes Cor-
nelius as his ‘‘ partner” to the extent of a sixth share in
the yearly rent of a ἰακε-προσελάβετο τὸν Κορνήλιον shows also (84) κοιτωνείτης, ‘‘ chamberlain ” :
ὃ
1
΄
KOLT@V
κοινωνὸν τῆς αὐτῆς λίμνης κατὰ τὸ ἕκτον μέρος ἐπὶ φόρῳ :
cf. BGU IV. 1123* (a lease—time of Augustus) ὁμολογοῦμεν
εἶναι τοὺς τρεῖς μείτόϊχους καὶ κοινωνοὺς καὶ κυρίους
ἕκαστον κατὰ τὸ τρίτον μέρος, 10. II. 5301" (i/a.p.) (=
Selections, p. 61), where in connexion with the care of an
allotment a father writes to his son—6 κοινωνὸς ἡμῶν οὐ
συνηργάσατο, ‘our partner has taken no share in the
work,” P Amh IT. 9215 (a.p. 162-163) οὐχ ἕξω δὲ κ[ο]ινωνὸν
οὐδὲ μίσθιον yev[d]pevov τῆς avis ὑποτελῆ, ‘I will have
no partner or servant who is liable on account of the con-
tract’ (Edd.), PSI IV. 306% (contract—ii/iii A.p.) προσειλη-
φέναι ΤΊ... Jonv κοινωνὸν ἐξ ἴσου, and P Oxy XIV.
16267 (A.D. 325) ot κοινωνοί, ‘their associates” (Edd.).
With 1 Cor 10'S we may compare BGU I. 287}* (a.p. 250)
(= Selections, p. 116), a certificate of pagan sacrifice, where
the presiding magistrate certifies a certain Diogenes as ‘‘par-
ticipant” in the sacrifice—Aipy[A(tos)] Σύρος Δι[ογένη]
θύοντα ἅμα ἡ[μῖν ] κοινωνὸς σεσ[ζημείωμαι : it should be
noted, however, that the reading is doubtful, see Chres¢. I.
Pp. 452, Archiv v. p. 2771. Sharp (p. 22) compares Epict.
1. 22. 10 γονεῖς, ἀδελφοί, τέκνα, πατρίς, ἁπλῶς οἱ κοινωνοί
with 2 Cor 855,
κοίτη
in the sense of “bed’’ occurs in the Serapeum dream P
Par 511} (B.c. 160) (= Selections, p. 19) μεταβέβλ[ηκα] τὴν
κοίτην μου, ‘I have changed my bed”’: ef. also the Christian
letter written by a sick woman, P Oxy VIII. 1161}°(iv/a.p.)
-- πάνυ μὴ δυναμένη ἀναστῆναι ἐκ τῆς κοίτης μου, ‘quite
unable to rise from my bed.” The word seems to have the
general meaning of “‘resting-place” in P Lips I. 1185 (a.p.
160-1), where ground is set aside εἰς βρῶσιν προβάτων καὶ
κοίτην. In this way κοίτη is frequently used of a ‘‘ parcel”
of land (cf. σφραγίς) as in P Ryl 11. 168% (A.D. 120) κοίτην
ἣν ἐγεώργει Φιβίων, ““4 parcel cultivated by Phibion,’’ P
Amh II. 88® (a.p. 128) ἐν δυσὶ κοίταις ἀρούρας ἑπτά,
““seven arourae in two parcels,” etc. The derived meaning
“box,” ““chest,” is seen in P Petr II. 4 (6)? (B.c. 255-4)
διὰ τὸ μὴ εἶναι ἄρτους ἐν τῇ κοίτῃ, P Tebt I. 180 (B.C. 92 or
59) εἰσὶν οἱ δεδωκ(ότες) χαλκὸν εἰς τὴν κοίτην Εἰὑρήμονος.
For the verb κοιτάζω, which is found in the LXX, cf. P
Oxy XII. 1465° (i/B.c.) τοὺς ἄλλους τοὺς ἐκεῖ κοιταζο[μέ]-
vous, ‘‘the others who sleep there” (Edd.), for the subst.
κοιτασμός cf. P Tebt II. 423! (early iii/a.p.) ἐὰν οὖν μὴ
ἧς λαβὼν τὰ πρόβατα πρὸς κοιτασμός (/.-dv), ‘so if you
have not received the sheep for folding” (Edd.), for ἀπό-
κοιτος cf, 24, 384° (A.D. 10) οὐ γεινόμενος (/.-ov) ἀπόκοιτον
οὐδ᾽ ἀφ[ήμερον ἀπ]ὸ τῆς [ΤΤασώνιος] οἰκίας, ‘he shall not
sleep away or absent himself by day from Pasonis house ”
(Edd,), and for ἐκκοιτεία see P Tebt II. 332° (s.v. καιρός).
With the use of κοίτη for “‘sexual intercourse” in Rom 134
we may compare the verb ἀνδροκοιτέω in BGU IV. 1106%
(B.c. 13), P Cairo Preis 3153 (A.D. 139-140).
κοιτών.
This late word = ‘‘ bed-chamber,” which is condemned
by Phrynichus (ed. Lobeck, p. 252), may be illustrated from
P Tebt I. 12014 (B.c. 97 or 64) ἐν τῶι κοιτῶ(νι), P Oxy I.
767° (A.D. 179) συμπόσιον καὶ κοιτῶνα, 70. IIT. 47178 (ii/a.D.)
ἐκ τοῦ] κοιτῶνος ἐξιόντα τὸν παῖδα. This last papyrus
κοιτονικὴ μία,
,
KOKKLVOS
«ἐᾷ bed-cover”’ or ‘‘ mattress,” is mentioned on an ostracon
containing an inventory of clothing and furniture, 7761. Wecole
p- 184, No. 107 (prob. Ptol.). In the inserr. we frequently
meet with ὁ ἐπὶ τοῦ κοιτῶνος = “‘cubicularius,” e.g. OGIS
256° (c. B.C. 130) ἐπὶ τοῦ κοιτῶνος τῆς βασιλίσσης (other
exx, in Magie, p. 73): cf. Ac 127°.
κόκκινος.
To the quotations for this adj. from Plutarch and Epicte-
tus given by Grimm-Thayer, Deissmann (2.4.8 p. 77) adds
a reference to Herodas vi. 19 τὸν κόκκινον βαυβῶνα. From
a later date we have such occurrences in the papyri as P
Hamb I. τοῦ" (ii/a.p.) κοκκίνην, Ρ Tebt II. 4055 (iii/a-p.)
φορφυροῦ[ν] Kal κόκκινον, “ purple and scarlet” (cf. Rev
174), and P Lond 193 verso™* (ii/A.D.) (=II. p. 246), the
accounts of a pawnshop, which show that a “‘scarlet shirt”
-- κιτὼν KéKkwos—realized an advance of 20 drachmae as
against 11 drachmae for a ‘‘ new white shirt” (χιτὼν dyva-
φος λευκός). On Heb 9'* we may refer to Abt (Die Apologie
des Apul., p. 148), who quotes Theocr. ii. 2 φοινικέῳ οἰὸς
ἀώτῳ, and P Lond 46% (iv/a.p.) (=I. p. 77) ἅμματι
φοινικίνῳ, pointing out ‘der lustrative Charakter des Pur-
pur.” MGr κόκκινος, ‘‘red” : κοκκινίζω, ‘ blush.”
κόκκος.
Ostr 12184 (Rom.) κόκκου μάτας δ, P Lond 12188 (iii/A.p.)
(=I. p. 104) θῦσον ALB(avov) κόκκους Ὑ, 5y/7 8071" (after
A.D. 138) κόκκους στροβίλου, ‘‘pine-cones.” The verb
κοκκολογέω is found in P Oxy VII. 10311® (A.D. 228)
ἅσπερ κοκκολογήσας ἀπὸ κριθῆς Kal αἴρης καταθήσω εἰς
τὴν γῆν ὑγιῶς, “ which (arourae) I will clear of barley and
darnel and plant upon the land honestly ” (Ed.): see also P
Hamb I. 1915 (A.D. 225) with the editor’s note.
κολάζω.
In P Fay 120° (c. A.D. 100) εὖ πνήσις πίέϊμσ[ις] pv
θρ[(]νακες Svar καὶ λικμητρίδες Siar καὶ πτύν (/. πτύον) ἕν,
ἐπὶ κ[οἹλάζωμαι (1-ομαι) αὐτῶν, the editors translate “please
send me two forks and two shovels and a winnowing-fan, as
I am feeling the want of them,’’ and so in 76, 115} (A.D.
101), a letter by the same illiterate writer, where the object is
not expressed. The word occurs with the same meaning in
BGU 1. 249 (ii/A.D.) ἔγραψά σοι, ἵνα δύο ἀρτάβαι σειίτα-
plov] ἰδισθῶσί μοι (1. ἰδιασθῶσί μοι) ἐπεὶ λείαν ἐκολάσθημεν,
which gives us independent authority. The meaning “" cut
short,” which the presumable connexion with κόλος and
κολούω would suggest, seems to be the original sense of the
word. In the Paris 7hesaurus we find quotations for the
meaning ‘‘ prune” (κόλασις τῶν δένδρων), and a number of
late passages where the verb denotes ‘‘ correcting,” *‘ cutting
down’’ a superfluity. Thus Galen ed G/. 1 τὰ yap ἐναντία
τῶν ἐναντίων ἰάματά ἐστι, κολάζοντα μὲν τὸ ὑπερβάλλον.
Of course this may be a derived sense, like that of castzgo
and of our ‘‘ correct,” but in any case it is clearly a familiar
sense during the NT period, and we cannot leave it out of
consideration when we examine this very important word.
For the meaning “‘ punish,’’ as in Ac 44, 2 Pet 2°, 3 Macc
73, we may cite a Prefect’s decree of A.D. 133-7, PSI V.
446", in which he threatens to punish sharply soldiers
making illegal requisitions—as [ἐμ]οῦ κο[λ]άσοντος ἐρρω-
352
κολλάω
μένως ἐάν τις ἁλῷ κτλ. : cf. BGU I. 34114 (ii/A.D.) πΊαρε-
στάθησαν καὶ ἐκολάσθησᾳαίν, P Ryl 11. 62° (iii/A.p.), the
translation of an unknown Latin work, ἀγρυπνεῖται καὶ
κολάζεται [kal τι]μωρεῖται καὶ παρηγορεῖται, and from the
inscrr. OG/S go0*§ (Rosetta stone—B.C. 196) πάντας ἐκό-
λασεν καθηκόντως. See also Aristeas 208 ὅθεν οὔτε εὐκόπως
δεῖ κολάζειν οὔτε αἰκίαις περιβάλλειν, ““ thou must not there-
fore on slight provocation punish or subject men to injuries”
(Thackeray).
κολακία.
For the form of this NT ἅπιεὶρ. (1 Th 25), see WH
Notes*, p. 160. The word carries with it the idea of the
tortuous methods by which one man seeks to gain influence
over another, generally for his own ends, and when we keep
in view the selfish conduct of too many of the heathen
rhetoricians of the day (see e.g. Dion Cass. Hist. Rom.
Ixxi. 35, Dion Chrys. Ovat. xxxii. p. 403) we can easily
understand how such a charge might come to be laid against
the Apostles. For a new work περὶ κολακείας by Philo-
demus the Epicurean (B.C. 50) see Rhein. Mus. NF lvi.
p- 623.
κόλασις.
For κόλασις = “ punishment,” cf. δγ} 68018 (Rom.) καὶ
πρὸς τὴν κόλασιν ἀγέτωσαν τοὺς αἰτίους οἱ [ἄρχ]οντες. In
1 Jn 418 the idea of ‘‘deprivation,” a kind of foena damni
(see above s.v. κολάζω), is decidedly helpful: fear checks
development, and is the antithesis of τελείωσις which love
works. For κόλασις, with reference to the next world as in
Mt 25%, cf. the fragment of an uncanonical gospel P Oxy
V. 840% οὐ γὰρ ἐν τοῖς ζωοῖς μόνοις ἀπολαμβάνουσιν οἱ
κακοῦργοι τῶν ἀν(θρώπ)ων ἀλλὰ [κ]αὶ κόλασιν ὑπομένου-
σιν καὶ πολ[λ]ὴν βάσανον, ““οΥ the evil-doers among men
receive their reward not among the living only, but also
await punishment and much torment” (Edd.). In the
Apoc. of Peter τόπος κολάσεως = “hell,” and in MGr
κόλασις is used alone in the same sense.
κολλάω.
P Fay 1128 (A.D. 99) καὶ μὴ tis (1 τοῖς) κει[.]ασι
ἀριθμὸν ταυρικὸν (1.--ῶν) κόλλα, “and do not unite anum-
ber of bulls . ” The lacuna prevents our defining
κολλάω exactly, and the same difficulty recurs in connexion
with its four-fold occurrence in a return of temple property,
P Oxy XII. 1449 120,23.24 (Α. Ὁ. 213-17). The verb is also
found in its literal sense in P Lond 464% (iv/A.p.) (=I.
p. 80) οὔτ(ε) κολλήσας τὸν λίθον τῴ ἀριστερῷ σου ὠτίῳ:
cf. Afzchel τ 94105 (B.C. 279), a payment to a certain Aris-
tarchus who had ‘‘stuck on”—KoAAqoavtt—the handle of
acup. The figurative use in the NT is clearly traceable to
the influence of the LXX, where the verb is nearly always =
pai. For the frequency of the verb and its derivatives
in medical language see Hobart p. 128, where it is pointed
out that Luke uses κολλᾶσθαι seven times as against four
other occurrences in the rest of the NT. MGr κολλῶ,
““slue,”’ ‘fasten to,” “adhere.”
For κόλλημα as the technical term for a “sheet” formed
of two layers of papyrus fastened or glued together, see P
Leid Wi‘! (ii/iii A.D.) ts ἱερατικὸν κόλλημα γράψας τὸ
κολλούριον
᾽
(ὄνομα), for κόλλησις, “soldering,” see P Oxy VI. 915!
(A.D. 572) εἰς κόλλησιν τῶν σωλήνων (“pipes”) τοῦ Aov- |
τρ(οῦ), and for κολλητής, see Preisigke 805 (iii/A.D.).
κολλούριον
is common in medical receipts, e.g. P Oxy VIII. 1088}
(early i/A.D.) τὸ μήλινον κολλ(ύριον) πρὸς ῥεῦμα καὶ
ἑλκώματα καὶ πληγὰς καὶ αἱμάλωπας, “the yellow salve for
discharges, wounds, bruises, and weals” (Ed.), 76.4% καὶ
Χωρὶς ἕκαστον ἀναπλάσας μεθ᾽ ὕδατος κολλύρια πόει ἡλίκον
Αἰγύπί( τιον) κύαμον, ‘work them up separately with water |
Ύ μον. Ρ sep: y
and make pastilles of the size of an Egyptian bean” (Ed.), P
Flor II. 177°° (A.D. 257) χρήζουσι yap αὐτοῦ οἱ ἰατροὶ kal
εἰς κολλούρια Kal εἰς ἑτέρας ἰατρικὰς χρείας (sc. λαγωδίων).
The word is used with reference to eye-salve (cf. Rev 318)
in Sy/2 80716 (after A.D. 138) where a receipt for anointing
the eyes of a blind soldier is made up μετὰ μέλιτος καὶ
κολλυρίου. In Rev Zc. there may be an allusion to the
“Phrygian powder” used by oculists of the famous medical
school at Laodicea: see C. and B.i. p. 52 (cited by Moffatt
L£GTadi.). Cf. also Epict. ii. 21. 20 τὰ yap κολλύρια οὐκ
ἄχρηστα tots ὅτε δεῖ kal ds Set ἐγχριομένοις, 74. iii. 21. 21.
In P Ryl I. 29 (α)" 6 (ii/a.D.) either κ[ολ]λούριον or K[o]A-
λύριον could be read. On the form of the word see Moulton
Gr. ii. p. 78f., Dieterich Untersuch. p. 23.
κολλυβιστής.
This late word (Mt 2115, Mk 1115, Jn 215), which is con-
demned by the Atticists (cf. Rutherford WP p. 499) occurs
in. the census-paper P Petr III. 59 (α)ἷ 7 (Ptol.), where
mention is made of κολλ]υβισταὶ §. Its meaning ‘‘ money-
changer” is determined by κόλλυβος, which from denoting
“a small coin” had come to be applied to the ‘‘rate or
premium of exchange”: cf. the long papyrus roll of accounts
P Goodsp Cairo 300-15 (A.p, 191-2), the payment of a tax—
κο[λ]ούβου, ‘‘on exchange,’’ P Fay 41: 15.1.14. (ap, 186),
567 (A.D. 106), and P Lond 372? (ii/a.p.) as published in P
Tebt 11. p. 339 (with the editors’ note): see also Wilcken
Ostr. i. p. 381. The subst. κολλυβιστήριον is found in the
fragmentary P Tebt II. 485 (ii/s.c.) and the adj. κολλυβι-
στικός in BGU IV. 1118* (B.c. 22) διὰ τῆς Κάστορος
κολλυβιστικῆς τραπέζης, αὐ (sce further Preisigke Giro-
wesen, p. 32). The word is of Semitic origin (Lewy
fremdworter, p. 119f.).
κολοβόω,
properly = ‘‘amputate” (Swete on Mk 1329: cf. 2 Kings
42). Fora form κολοβίζω (not in LS) of this late verb, cf.
IMA iii. 323 (Thera i/B.c. or i/A.D.) τὰ πλείωι κεκολοβισμέ-
[νων] kal ἀφιρημένων. The subst. κολόβιον, an under-vest
with shortened sleeves, occurs in an inventory of property,
P Tebt II. 406" (c. A.D. 266) κολόβιον λινοῦν δ[ίσημον
καινόν, ‘‘a new linen shirt with two stripes” (Edd.) αἰ, and
the adj. κολοβός, ‘‘ maimed,” ‘‘ mutilated,” in the descrip-
tion of an ass—pudxpovv KodoBdy—in P Gen I. 238 (a.p.
70) αἰ. : cf. P Petr III. 19 (2)? (Ptol.), P Oxy I. 43 verso¥- 9
(ii/A-D.). The epithet ὁ κολοβοδάκτυλος, ‘the stump-
fingered,” applied to Mark in iii/A.p. (Hippolytus ῥάζως.
vii. 30), has been traced to a desire on the part of the
philosophers to ridicule the shortness of his Gospel, but is
Part IV.
353
κόμη
more probably due to some natural defect of the evangelist
himself : see a curious note by Nestle, ZV7W iv. p. 347.
κόλπος.
With the figurative use of κόλπος in the NT (Lk 1633. a/.)
| We may compare its occurrence in sepulchral epitaphs,
e.g. Preisigke 2034" ἀνάπαυσον τὴν ψυχὴν τοῖς δούλοις
σου πιστὰ ἐν κόλποις ᾿Αβρὰμ καὶ Ισὰκ καὶ ᾿Ιακώβ, and
Caibel 202. Té)pBos μὲν κρύ[πτ]ει με τὸν ἐν κόλπίοισι
τραφέντα, where the editor draws attention to the “‘ frigidum
acumen ’’ with which τύμβος and κόλποι are contrasted.
On the other hand κόλπος is used of a sepulchre in 20. 11352,
and in 7, 237% (ii/i B.c.) we have—A(Sew νυχίοιο μέλας
κόλπος : cf. 75. 561 Σῶμα σὸν ἐν κόλποις, Καλλιστοῖ, γαῖα
καλύπτει, with reference to the ‘‘bosom” of mother Earth.
See also Herondas vi. 101 f. οὐ γὰρ ἀλλὰ πορθεῦ[σι]
ὡρν[ι]θο[κ]λέζπ]ται, κὴν τρέφῃ τις ἐν κόλπῳ, ‘for the bird-
stealers will plunder out of one’s very lap” (Nairn). For
the meaning ‘‘ bay,” ‘‘ gulf,” as in Ac 273®, cf. OG/S 441718
(B.c. 81) Σελεύκεια [ἡ π]ρὸς τῶι Ισσικῶ[ι κ]όλπωι.
κολυμβάω.
For this verb which properly means “" dive,” but is used
= “‘swim” in Ac 27, Hobart (p. 283) refers to the medical
writer Galen, by whom it is used of invalids taking exercise
in a swimming-bath (κολυμβήθρα). With ἐκκολυμβάω in
Ac 27 we may compare Sy// 803° (iii/B.c.) οὗτος [ἀ]ποκο-
λυμ[βάσἼας els τὰν θάλασσαν ἔπειτα δενδρύων (‘lurking
in the wood ”) εἰς τόπον ἀφίκετο ξηρόν. The subst. κολυμ-
βητής is found in Prezsigke 3747 (i/B.c.). MGr κολυμπῶ,
“dive,”’ ““ swim.”
κολυμβήθρα.
For the later ecclesiastical usage of k., “‘font,” see P Oxy
I. 147? (A.D. 556), cited s.v. κῆπος sud fin.
κολωνία.
This designation is given to a settlement of veteran soldiers,
established by Severus and Caracalla in the neighbourhood
of the village Kerkesoucha in the Fayim, Cérvest. I. 461
(beginning of iii/A.D.) : cf. also P Oxy III. 653 (A.D. 160-2)
(κολωνεία 615) and 126. XII. 1508 (ii/A.D.), which throws
light on the manner in which the land was obtained. On
the whole position of these co/onzae, see Wilcken Archiv v.
P- 433 f., and the introd. to P Giss I. 60, p. 29. A fourth
century inscr. from Eaccaea, Kazbel 908°, ends—ettvx (rw ἡ
κολωνία.
κομάω.
An interesting illustration of this verb, which in Bibl.
Greek is confined to 1 Cor 111*f, is afforded by BGU I. 161%
(A.D. 159-160) (= Se/ectzons, p. 84), where a charge is
brought against a priest of ‘‘letting his hair grow too long
and of wearing woollen garments”—®s κομῶντος [κ]αὶ
χρω[μ]ένου épeats ἐσθήσεσι : cf. Herod. ii. 36f.
κόμη.
With 1 Cor 1115 we may compare Cagnat IV. 10198
κοματροφήσανϊτος] τοῦ ὑοῦ μου Αὐρ. with the editor's note
—‘‘comam pascere, ut deo postea consecraretur, crebrior
46
κομίζω
religio fuit” : see also Sy// 420 π΄. For k. = “ foliage,” see
P Petr III. 43(2) versoi¥ 9 (B.c. 246) π[αρ]αφρυγανίσαι τὸ
χῶμα t AJL μυρικίνηι κόμηι.
κομίζω
in the sense of “‘bring,’”’ “carry,” asin Lk 737, may be
illustrated from P Petr III. 53(4)5 (iii/B.c.) κομιοῦμεν yap
σοι ταύτην τε Kal τὴμ πρὸς Tlaykpatny ἐπιστολήν, P Tebt
I. 554 (late 11|8.6.} κεκόμικε δέ μοι ὁ παρὰ σοῦ ἄμιος
(ἀρτάβην) a, ‘your agent has brought me one artaba of
ami” (Edd.), P Oxy 11. 2963 (i/A.D.) δὸς τῷ κομίζοντί σου
τὴν ἐπιστολὴν τὴν Aaoypadlay Μνησιθέου, ‘ give the bearer
of this letter the poll-tax of Mnesitheus,” and BGU III.
ii The middle is
very common with the meaning ‘‘receive,”’ e.g. BGU IV. |
12064 (B.c. 28) κεκόμισμαι ἃ ἐγεγράφις (on pluperf. see
Proleg. p. 148), P Fay 1148 (A.D. 100) κομισάμενός pov τὴν
ἐπιστολήν, ‘on receipt of my letter,” P Oxy VIII. 1153°
(i/A.D ) ἐϊκομισάμην διὰ “Hpaxdaros τὰς κίστας [σὺν] τοῖς
βιβλίοις, “1 have received through Heraclas the boxes with |
the books,” 24. III. 530!° (ii/a.D.) Képrofar] παρὰ X[arp]-
ἤμονος τ[ο]ῦ κομίζοντός colt] τὸ [ἐπι]στόλιον ἀργυρίου
δραχμὰς ἑκατὸν δέκ[α] δύο, ‘receive from Chaeremon the
bearer of this letter 112 drachmae of silver,” 126. VI. 963
(ii/iii A.D.) χάριν δέ σοι οἶδα, μῆτερ, ἐπὶ τῇ σπουδῇ τοῦ
καθεδραρίου (‘‘stool”’), ἐκομισάμην γὰρ αὐτό, and 2. ΧΤΙ.
14937 (Christian—iii/iv A.D.) ἐκομισάμην σου τὸν υἱὸν
εὐρωστοῦντα καὶ ὁλοκληροῦντα διὰ παντός, “1 received
your son safe and sound in every respect” (Ε44.). For the
further meaning ‘‘receive back,” ‘‘recover,” which the
middle apparently has in all its NT occurrences (cf. Hort on
1 Pet 18), we can cite such passages as P Hib I. 54° (c. B.c.
245) (= Chrest. I. p. 563) ἐάν τι δέην ἀνηλῶσαι δός, παρὰ
δὲ ἡμ[ῶ]ν Kopr(et), ‘if any expense is necessary, pay it, and
you shall recover it from us” (Edd.), and P Tebt I. 4583
(B.C. 113) διὸ ἐπιδίδωμί σοι .. ἵνα τῶν ἐγκαλουμένων κατα-
σταθέντων ἐγὼ μὲν κομίσωμαι τὰ ἐμαυτοῦ, ‘I therefore pre-
sent this complaint to you in order that the accused having
been produced I may recover my property” (Edd.). Hence
the use of the verb in connexion with recovering a debt,
getting it paid—P Hamb I. 2γ5 (8.6. 250) τὴν δὲ τιμὴν οὔπω
ἐκεκόμιστο, Ρ Eleph 13° (B.C. 223-2) περὶ δὲ τῶν εἴκοσι
δραχμῶν οὔπω ἐκεκόμιστο Φίλων, ΤῚ᾿στοκλῆς (ὁ -κλέα)
[γ]ὰρ οὐχ εὑρήκειμεν, P Oxy I. 10178 (A.D. 142) ἕως τὰ κατ᾽
ἔτος ὀφειλόμενα κομίσηται, ‘until the yearly rent is paid.”
κομψῶς.
With the adverbial phrase Jn 4°? κομψότερον ἔσχεν, “got
better” (rather than ‘‘began to amend” AV, RV), cf. P
Par 185 κομψῶς ἔχω, P Tebt 11. 414} (ii/A.D.) ἐὰν
κομψῶς σχῶ πέμψω [τΊὉΓ7 θυγατρί σου κοτύλην ἔρις (““ἃ
cotyle of orris-root”’), and P Oxy VI. 935° (iii/A.D.) θεῶν
συνλαμβανόντων ἡ ἀδελφὴ ἐπὶ t[d] κομψότερον ἐτράπη,
«¢ with the assistance of heaven our sister has taken a turn for
the better” (Edd.). See also Epict. iii. 10. 13 ὅταν ὁ ἰατρὸς
εἰσέρχηται, μὴ φοβεῖσθαι τί εἴπῃ, μηδ᾽ ἂν εἴπῃ ᾿κομψῶς
ἔχεις, ὑπερχαίρειν : 20. ii. 18. 14 γίγνωσκε ὅτι κομψῶς σοί
ἐστι. Κόμψη is found as a woman’s name in Prerszghe
41g.
354
,
KOTTLA®@
κονιάω,
τε whitewash,” is found in a series of temple accounts,
Michel 594° (Delos—B.C. 279) τὴν θυμέλην τοῦ βωμοῦ τοῦ
ἐν Tit νήσωι κονιάσαντι Φιλοκράτει. The pass, as in
Mt 2377, occurs in C/G I. 16251® For κονία, *‘ plaster,”
and κονιατής, “ plasterer,’ see P Oxy XII. 1450 4 (A.D.
249-50), and for κονίασις, ‘‘ plastering,” P Flor III. 38473
(v/A.D.) τὴν τῶν δωμάτων κονίασιν, and for kovlapa PSI V.
5472° (iii/B.c.) τὴν κρύπτην ὁμοίαν τῶι κονιάματι. In the
private account P Oxy IV. 7397 (c. A.D. 1) κονίον εἰς
πρ[ο]σφαγίου (ὀβολός), the meaning may be ‘ powder (Ὁ)
for a relish 1 ob.” (Edd.).
κονιορτός.
Chrest. I. τοϑ'5 (B.c. 240) x.[. ματα ἀπὸ τῆς
ἅλω σὺν τῶι κονιορτῶι ἀ(ρτάβαι) ἰε---α declaration for pur-
poses of taxation. For κόνις, ‘‘dust,’’ see Kazbel 6225
φθίμενος τήνδ᾽ ἐπίκειμαι κόνιν, “in death I have this dust
laid upon me.”
κοπάζω.
On the Ionic origin of this word = “‘ cease, sink to
rest,’’ which survives in MGr, see Thumb /e//en. pp. 209,
211, 214. Cf. Hesychius κόπασον' ἡσύχασον.
» 66
| κοπετός.
For this familiar LXX word, which in the NT is confined
to Ac 82, we may compare Kazde/ 3453£—
μῆτερ ἐμή, θρήν[ων ἀ]ποπαύεο, λ[ῆ]ξον ὀδυρμῶν
κ[αὶ] κοπετῶν" ᾿Αἴδης οἴκ[τ]ον ἀποστίρέφ]εται.
κοπῇ
is common in the papyri = ‘‘cutting,”’ e.g. P Oxy II.
280"? (A.D. 88-9) τὸ μὲν ἥμισυ εἰς ἄρωσιν τὸ δὲ ἕτερον ἥμισυ
eis κοπήν, ““1π6 half for ploughing, the other half for cut-
ting,” 2. III. 499!® (a.p. 121) χόρτον εἰς κοπὴν καὶ
ἐπινομήν, ‘‘grass for cutting and grazing.’’ In P Rev
L*lv.5 (B.c. 259) οἱ κοπεῖς are the men who cut the crop
in an oil-factory—a new sense of the word. See also s.v.
θρίξ, and for the impost called kom} τριχός cf. P Tebt II.
p- 96. Ina curious medical questionnaire, certainly later than
ii/A.D., we find—tl ἐστιν κ[οπή] ; [ἡ τῶν] σωμάτων τομή
(see Archzv ii. p. 1 ff.).
κοπιάω.
The special Biblical sense of this verb, ‘‘ work hard,”’
‘toil,’’ may perhaps be seen in Vett. Val. p. 266% ἱλαροὺς
περὶ Tas πράξεις Kal μεθ᾽ ἡδονῆς κοπιῶντας. Lightfoot on
Ignat. ad Polyc, vi. thinks that the notion of “ toilsome
training” for an athletic contest underlies the word, and
cites Phil 216, Col 12°, 1 Tim 419, in illustration ; but it
should be noted that the word can also be used without any
such metaphorical reference, as in LXX 2 Kings (Sam) 17%,
Isai 494, Sir 5127: see also Field Moves, p. 7. An uncommon
usage is found in P Leid XV-% (iii/iv A.D.), where in a
recipe for making silver the direction occurs—kal ἔμβαλε τὴν
πίσσαν τὴν ξηράν, ἕως κοπιάσῃ, ‘et inicito picem siccam,
donec saturatum sit” (Ed.). For the form κεκοπίακες in
Rev 2% see W Schm Gy. p. 113, ἰδ
κόπος 9
κόπος. -
For the phrase κόπους παρέχειν τινί, which occurs four
times in the NT (also once with sing. κόπον) = ‘‘to give
trouble to one,” see P Tebt I. 211°(8.c. 115) ἐὰν δέ σοι
κόπους παρέχηι συνανάβαινε αὐτῷ, “if he gives you trouble,
go up with him ”’ (Edd.), BGU IIT. 84.413 (A.p. 83) κόπους
yap μο[ι] παρέχει ἀσθενοῦντει. For the word, which sur-
vives in MGr, see also P Amh IT. 133" (early ii/A.D.) μετὰ
πολλῶν κόπων ἀνηκάσαμεν αὐτῶν ἀντασχέσθαι (/. ἠναγ-
κάσαμεν αὐτοὺς ἀντισχέσθαι) τῆς τούτων ἐνεργίας ἐπὶ τῷ
προτέρῳ ἐκφορίου (/.-(w), ‘“‘with great difficulty I made
them set to work at the former rent” (Edd.), P Oxy XII.
14825 (ii/A.D.) οὐ οὕτως αὐτὴν λελικμήκαμεν μετὰ κόπου
“γα never had so much trouble in winnowing it (sc. barley) ”’
(Edd.).
κοπρία.
This NT ἅπ. εἰρ. (Lk 1455) may be illustrated from P Oxy
I. 37/6 (A.D. 49) (= Selecttons, p. 49) Πεσοῦρις.
ἀνεῖλεν ἀπὸ κοπρίας ἀρρενικὸν σωμάτιον ὄνομα Ἡρακ[λᾶν,
“*Pesouris picked up from the dung-heap a male foundling
named Heraclas,” P Ryl II. 16217 (A.D. 159) βορρᾶ κοπρία,
‘on the north a dung-heap.”’ On this word as common to
the NT and the comic poets, see Kennedy Sozvces, p. 72 ff. :
it survives in MGr. The wider usage of κοπρία to denote
the spot where all kinds of rubbish are gathered together
is discussed by Wilcken Archiv ii. p. 311 f.
κόπριον.
For this diminutive = “" dung,” ‘‘manure,’’ which in the
NT occurs only in Lk 138 in the plural, it is sufficient to refer
to P Fay 110° (A.D. 94) ἀναγκάσας ἐκχῳσθῆναι τὸ ἐν αὐτῶι
κόπριον, ‘have the manure there banked up” (Edd.), 20.190
χώρισον Td κόπριον εἰς τὴν κοπρηγίαν, “‘take away the
manure to the manure heap,’’ P Oxy III. 5023? (A.D. 164)
premises καθαρὰ ἀπὸ κοπρίων, ‘free from filth,” and OGZS
483% (ii/B.c.) ἐάν τινες μὴ ἀποδιδῶσιν τῶν κοινῆι ἀνακα-
θαρθ(έγντων ἀμφόδων τὸ γεινόμενον μέρος τῆς ἐκδόσεως τῶν
κοπρίων ἢ τῶν ἐπιτίμων, λαμβανέτωσαν αὐτῶν οἱ ἀμφοδάρχαι
κτὰ. “H κόπρος (cf. Exod 293) occurs in P Oxy IV. 72919
(A.D. 137) τὴν δὲ αὐτάρκιαν κόπρον περιστερῶν πρὸς
κοπρισμὸν τοῦ κτήματος, ‘the necessary amount of pigeon’s
dung for manuring the vineyard,” 2. VI. 934° (iii/A.D.) μὴ
οὖν ἀμελήσῃς τοῦ βαλεῖν τὴν κόπρον, ‘do not fail therefore
to throw the manure on the land,” AZichel ς9443 (B.C. 279)
τῶμ περιστερῶν τῆς κόπρου, α΄. See also P Fay 119%
(c. A.D. 100) πέμσις τὰ κτήνη κοπρηγεῖν εἰς TO λάχανον
2) 66 ,
τῆς Ψινάχεως kal τὰ κοπρηγά, ‘send the animals to carry |
manure at the vegetable-ground at Psinachis and the
manure-carts ἡ (Edd.).
κόπτω
in its original sense of ‘‘cut” may be illustrated by PSI
11. 171° (ii/B.c.) κόψας τοὺς ἐν αὐτῶι φ[οίνι]κας, P Tebt I.
5°95 (B.c. 118) τοὺς κεκοφότας τῶν ἰδίων ξύλα, ‘those who
have cut down wood on their own property’’ (Ε44.), Ρ
Ryl 11. 2281 (i/A.p.) 8pyavo(v) tpox(ot) τὸ εἰς κόπτειν,
“‘machinery of the wheel for cutting” (Edd.), 76. 23674
(A.D. 256) ποίησον δὲ ἐξαυτῆς ὥμους δύο ἐλαιουργικοὺς
κοπῆναι, “have two beams (?) cut at once for oil-presses ”
5
,
KOO PEW
(Edd.), P Oxy XII. 1421 (iii/a.D.) τὸ ξ[ύ]λον τὸ ἀκάνθινον
τὸ κεκομμένον ἐν τῇ HidvOe, “the acacia-wood which has
been cut at Ionthis.” For the simplex κόπτω as an equi-
valent of the immediately preceding compd. ἐκκόπτω, see P
Fay 1144 (Α.Ὁ. 100) θέλι ἐξ αὐτὸν ἐκκόψαι φυτά, εἵνα
ἐνπίρος κοπῇ τὰ μέλλοντα ἐκκόπτεσθαι, “he wishes to cut
down some trees, so that those which are to be cut down
may be cut skilfully ” (Edd.): cf. Proveg. p. 115 for exx. or
the survival in NT Greek of this classical idiom. A new
noun κόπτρον is found in P Lond 1171® (B.c. 8) (=TIII. p.
179) κόπτρα ἀράκου : for κοπτός, ‘a cake,” see P Oxy I.
113” (ii/a.p.). MGr κόβ[γ]ω, κόφτω.
κόραξ.
P Magd 215 (B.C. 221) ὕστερον δὲ αὐτὴν εὕρομεν ὑπὸ τῶν
[κυνῶν καὶ τ]ῶν κοράκω[ν διαβεβρωμένην, ““ but afterwards
we found it (sc. a sheep) devoured by the dogs and the
ravens.” MGr κόρακας.
κοράσιον.
P Strass I. 79? (a deed of 5416---Β. 6. 16-15) κοράσιον
δουλικόν, BGU III. 887° (a.p. 151) πέπρίακα τὸ] κ[ο]ρ-
[ἀ]σ[ι]ον δηναρίων τριακοσίων mevty[kovta, 120. 9137 (A.D.
206) δουλικὸ[ν] αὑτῆς κοράσιον -- female slave, and P Lond
331° (A.D. 165) (=II. p. 154), where a certain Cosmas is
hired σὺν ἐπιστή(μοσι). . . τρισὶ Kal κορασίοις τέσσα-
pact (Δ τέσσαρσι), ‘“‘ with three . . . and four girls” (not
“lads” as Ed.) to assist at a village-festival (see Wilcken
Archiv i. p. 153, ili. p. 241). The word, which survives in
MGr, is late and colloquial (cf. Sturz Déadect. p. 42 [.), and
the idea of disparagement which old grammarians noticed
(cf. Lob. Phryn. p. 73 ff., Rutherford VP, p. 148) reappears
to some extent in the above papyri, though it is wanting in
LXX and NT (‘cum nulla εὐτελισμοῦ significatione ἢ) : see
Kennedy Sources, p. 154.
HOOEVVULU.
Kaibel 314511:. (iti/A.p.)—
οὐδ᾽ οὕτως μου γένεσις δεινὴ πλησθεῖσ᾽ ἐκορέσθη,
ἀλλ᾽ ἑτέραν πάλι μοι νόσον ἤγαγε γαστρὸς μοῖρα.
κόρος.
This Hellenized Semitic word denoting a measure, ¢o7 or
homer = τὸ ephahs, is fairly common in the LXX, but in the
NT is confined to Lk 167. See Lewy Premdwirter, p. 116.
κοσμέω.
In P Oxy XII. 1467° (A.D. 263) reference is made to
certain laws which entitle women ‘‘ who are honoured with
the right of three children” —rtats γυναιξὶν ταῖς τῶν τριῶν
τέκνων δικαίῳ Kekoopnpéeva[t]s—to act without a guardian.
The metaphorical use of the verb, as in Tit 219. is seen in
Cagnat IV. 288° (ii/B.c.) κ[εκ]όσμηκε τὸν αὑτοῦ [β]ίον
THe καλλίστηι παρρησίαι, and in the important Pyzene
105°6 (B.C. 9), where Augustus is described as ‘‘ having made
war to cease, and established order everywhere "--τὸν παύ-
σαντα piv πόλεμον, κοσμήσοντα [δὲ πάντα. Epict. iii. 1. 2
τὸ λογικὸν ἔχεις ἐξαίρετον" τοῦτο «κόσμει καὶ καλλώπιζε"
τὴν κόμην δ᾽ ἄφες τῷ πλάσαντι ὡς αὐτὸς ἠθέλησεν, ‘your
κόσμιος
reasoning faculty is the distinctive one: this you must adorn
and make beautiful. Leave your hair to Him that formed it
in accordance with His will’’ (Matheson), may be cited in
illustration of 1 Pet 33
κόσμιος,
“orderly,” ‘‘ virtuous,” which in the NT is confined to
1 Tim 2°, 35, is common as an epithet of honour in the
inscrr., e.g., Magn 165° διὰ τὴν τοῦ ἤθους κόσμιον (for form
see Blass Gy., p. 33) ἀναστροφήν, 76. 1794 (ii/A.D.) διὰ . .
τὴν is τὴν πόλιν αὐτοῦ κόσμιον ἀναστροφήν, and OG/S
485° (Roman) ἄνδρα͵. .. ἤθει καὶ ἀγωγῇ κόσμιον. Sharp
(p. 52) quotes Epict. Anch. 40 κόσμιαι.. καὶ αἰδήμονες of
women, as in I Tim 2°: cf. also the late PSI I. 971 (vi/a.p.)
τὴν ἐμὴν κοσμί(ίαν) [yuvaika. For the subst. κοσμιότης,
see Sy// 371% (time of Nero), where a physician is praised
ἐπὶ... τῇ κοσμιότητι τῶν ἠθῶν, and an honorific inscr.
BCH xi. (1887), p. 348 διά τε τὴν ἰδίαν αὐτοῦ κοσμιότητα
καὶ διὰ τὰς τῶν προγόνων εὐεργεσίας.
κοσμίως.
This adverb, which is read in 1 Tim 2° Ne°D,*G (WH
marg.), occurs, like the adj. κόσμιος (g.v.), as a descriptive
epithet in the inscrr., e.g. Cagnat IV. 255° ἄνδρα... ἔζη-
κότα Te καλώς Kal κοσμίως, πάσης ἀρετῆς ἕνεκεν, 2. 78514
(early iii/a.D.) (= Ο and δ. ii. p. 466) ἄνδρα . .. στρατη-
_ γήσαντα Ὑ ἁγνῶς, ἀγωνοθετήσαντα φιλοτείμως, εἰρην-
ἀρχήσαντα κοσμίως, and Magn 1625 ζήσαντα σωφρόνως
καὶ κοσμίως (cf. 1 Tim 33). See also Vett. Val. p. 355%
διὰ τῆς ἰδίας ἐγκρατείας ἀκηρύκτως καὶ κοσμίως Td τέλος
τοῦ βίου ὑποίσει.
κοσμοκράτωρ.
The Emperor Caracalla receives this title in an Egyptian
inscr. Archiv ii. p. 449, No. 83.
κόσμος.
Interesting exx. of ὁ κόσμος, ‘‘ the world,” are afforded by
OG/S 4583 (c. B.C. 9) (= Priene 105), where the birthday
of the divine Augustus is referred to as the beginning of
good news to the world—ptev δὲ τῶι κόσμωι τῶν δι᾽ αὐτὸν
εὐανγελίζων ἡ γενέθλιος] τοῦ θεοῦ, and Sy// 376%! where, on
the occasion of the proclamation of the freedom of all the
Greeks at the Isthmian games in a.D. 67, the Emperor
Nero is described as 6 τοῦ παντὸς κόσμου κύριος Νέρων.
With the hyperbolical usage in Rom 15. we may compare a
sepulchral inscr, from Egypt, in which a certain Seratus
states that he lies between mother and brother—éy καὶ ἡ
σωφροσύνη κατὰ τὸν κόσμον λελάληται (Archiv ν. p. 169,
No. 245): see also P Lond 98110 (iv/a.p.) (= III. p. 242,
Chrest. I. p. 157) ἡ yap εὐφημία σου, πάτερ, περιεκύκλωσεν
τὸν κ[όσ]μον ὅλον ὡς ἀγαθὸν marépa—a letter to a bishop.
Other exx. of the word are ΟΟ 15 56% (iii/B.c.) μετελθεῖν εἰς
τὸν ἀέναον κόσμον, and PSI III. 157% (an astrological song
—iii/A.D. Ὁ) where κόσμος = οὐρανός (cf. Gen 21, Deut πῆς
For the plur. = ‘‘ magistrates,” see OG/S 270" (mid. ii/B.C.)
ἐπιμ[ε]λὲς γενέσθω τοῖς κόσμοις, ὅπως καρυχθῇ, and for the
collective sing. in the same sense see the exx. collected by
Dittenberger Sy// 427 n.1: cf. also the use of the compd.
εὐκοσμός in 26. 737% (c. A.D. 175) of ‘ magistratus collegii
356
κουφίζω
constitutus ad ordinem et decorem in conventibus sodalium
conservandum ” (Dittenberger).
For the word = ‘‘adornment,” as in 1 Pet 3%, see P
Eleph τὸ (B.C, 311-10) (= Selections, Ῥ. 2) εἱματισμὸν καὶ
κόσμον (δραχμὰς) a, with reference to a bride’s trousseau,
PSI III. 240! (ii/A.p.) γυνα[ι]κεῖον κόσμον, OG/S 53118
(A.D. 215) κατασκευάσας τὸν ναὸν μετὰ παντὸς TOD κόσμου,
and the good parallel to the Petrine passage in Menander
Τνῶμαι 92 γυναικὶ κόσμος ὁ τρόπος, οὐ τὰ χρύσια. Add,
as arising from this usage, such instances as P Tebt I.
| 457° (B.C. 113) a complaint against certain persons who—
οὐδενὶ κόσμωι χρησάμενοι συντρίψαντες τὴν παρόδιον θύραν,
“*throwing off all restraint knocked down the street door,”
similarly 26. 4712 (B.c. 113), P Oxy VI. 909” (a.p. 225)
τὸν [κ]όσμον τῶν τόπων, of setting a vineyard in order, and
16. 1467" (A.D. 263) kal αὐτὴ τοίνυν τῷ μὲν κόσμῳ τῆς
εὐπαιδείας εὐτυχήσασα, ‘accordingly I too, fortunately
possessing the honour of being blessed with children ”
(Edd.)—a petition from a woman claiming the right to act
without a guardian in virtue of her possession of three
children and ability to write. See also the compd. κοσμο-
ποίησις in P Oxy III. 498%° (a contract with stone-cutters—
li/A.D.) οὐδεμίας πρὸς ἡμ[ᾶἃ9] οὔσης κ[ο]σμοπ[ο]ιήσεως,
““no ornamentation being required of us.” On the “‘evil ”
sense of κόσμος, which must be Jewish in origin, see Hort’s
notes on Jas 1*7, 3°: in the latter passage, it should be
noted, Carr (Zx/ VII. viii. p. 318 ff.) prefers to understand
by © κόσμος, ‘the ornament” or ‘‘the embellishment ” of
unrighteousness. For the curious phrase πρὸ (or ἀπὸ) κατα-
βολῆς κόσμου, which is employed by six writers in the NT,
Hort (ad 1 Pet 150) can find no nearer parallel from profane
sources than Plutarch Moralia ii. 956A τὸ ἐξ ἀρχῆς καὶ
ἅμα τῇ πρώτῃ καταβολῇ τῶν ἀνθρώπων.
κουστωδία.
P Oxy II. 294? (A.D. 22) (= Selections, p. 35) ἐν κοσ-
[τ]ωδε[ίᾳ εἰσί is, so faras we know, the earliest ex. of this
borrowed word. For the spelling κουστωδία, as in Mt
27%f, 284, cf P Ryl II. 189?(a.p, 128) δημοσίο(υ) ἱματισ-
μοῦ κουστωδιῶν, ‘‘ public clothing for the guards”: see also
Hatzidakis Gy. p. 109. Ina fragmentary report referring to
the Jewish War of Trajan, P Par 684-8, we find κωστωδία
—raira ἐγένετο ὅτι τινὰς ἐπὶ κωστωδίαν ἥρπασαν καὶ [τοὺς
ἁρπασθέντ]ας ἐτραυμάτισαν : the word is similarly restored
in BGU I. 341° (ii/A.D.).
κουφίζω.
This verb, which in the NT is confined to Ac 2738, is
found in the general sense of ‘‘lighten” in P Giss I. 73%
(time of Hadrian) ἐκούφισεν τῶν ἐνχωρίων τὰ βάρη καθο-
λικῶς διὰ προγράμματος : cf. further with reference to taxa-
tion BGU IT. 6195 (A.D. 155) τὴν παραγ[ρ]αφεῖσαν [πρ]όσ-
odov ὀφείλειν κουφισθῆναι το(ῦ) συναγομί(ένου) ἄχρι ἂν
ἐξετασθῇ, PSI I. 103% (end of ii/A.D.) τὸ] συναγόμενον
αὐτῶν ἐκού[φισαν] ἐπὶ τῷ τοὺς ἐπ᾿ αὐτῶν ἀναγρ[αφομέ]νους
ἄνδρας, OG/S gol (B.c. 196) ἀπὸ τῶν ὑπαρχουσῶν ἐν
Αἰγύπτωι προσόδων καὶ φορολογιῶν τινὰς μὲν εἰς τέλος
ἀφῆκεν, ἄλλας δὲ κεκούφικεν, and see P Petr II. 13(184)®
(B.c. 258-253) where the words κουφίζων τὸν βασιλέα,
“lightening the king’s burden,”’ are written over the line in
κόφινος 3
connexion with a notice inviting tenders at a lower rate for
some public work. For κουφίζω, ‘‘ /evo,” ‘‘ absolve,” see P
Tand 62" note. In BGU I. 32111 (a.p. 216) ἐφευρέθη τὰ
σειτάρια κεκουφισμένα, the reference is to a robbery, and in
PSI IV. 2995 (iii/A.D.) ds δ᾽ ἐκουφίσθη μοι ἡ νόσος, to ill-
ness (cf. Hobart, p. 281). In the curious mantic P Ryl I.
28488 (iv/a.p.) we have apparently an instance of the verb
used intransitively—ta ἐν δουλίᾳ κουφίσιν (1. -εἰν) ἐκ τῆς
δουλίας, ‘‘ for a slave in servitude it means an alleviation of
his servitude ’’ (Edd.—see their note). Fora similar meta-
phorical use of the subst. see AazbeZ 4068 πένθους [κ]ουφι[σ]-
μὸς ἐγένετο, and for the adj. see P Oxy XIV. 1627 (a.p.
342) ἠξιώσαμεν δέ σαι εἰσαγγεῖλαι ἡμᾶς els κουφοτάτην
xplay, “‘ we requested you to assign to us a very light duty”
(Edd.). The wish is frequent on grave-stones—aAAa κόνιν
σοὶ... κουφὴν καὶ δοίη ψυχρὸν "Οσειρος ὕδωρ (see
Schubart Zinftihrung, p. 370). Κοῦφα is often used in the
papyri substantivally, e.g. P Strass I. 1° (a.p. 510) σοῦ
παρέχοντ]ος τὰ Kotha: see further GH on P Oxy XIV.
163178 (A.D. 280),
κόφινος.
In an interesting note in 77:5 x. p. 567 ff. Dr. Hort has
shown that the distinction between κόφινος and σπυρίς
is one of material rather than of size, for either basket
might be of different sizes, to judge by the uses mentioned in
classical and patristic writers. This conclusion can now be
confirmed from the Κοινή, as when in certain military
accounts, P Oxy I. 43 (A.D. 295) we hear of κόφινοι holding
40 λίτραι-- ἴδ] 7 ἔσχον παρὰ σοῦ κοφίνους δέκα ϑύο ἐκ
λιτρῶν τεσσαράκοντα, and a little later ἵν. 16. of—Kodtvous
ἀννῶνας, which contained only 20 λίτραι. For the contrast
between the two words in Mk 8197. we may quote an ostra-
kon-letter from the middle of iii/z.c.—@Move Νίκωνος
κόφινοι β Πτολεμαίωι ᾿Ασκληπιάδου σφυρίδιον (Archiv
vi. p. 220, No. 841). Other exx. of κόφινος are—P Petr II.
39(2)* 44 (taxing accounts) εἰς κοφίνους, where the editor
thinks the reference is to a box or basket set on wheels to
form a cart, PSI IV. 428% (iii/B.c.) ἐν κοφίνωι με[γάλωι,
P Oxy IV. 7398 (c a.D. 1) κοφίνων 7, P Tebt 11. 4055
(iii/A.D.) K6B(= φ)ινος καινός, BGU 11. 4172 (ii/iii a.p.)
περὶ τοῦ κοφίνου τῆς σταφυλῆς, and P Flor IT. 269" (a.p.
257) ἐντολὰς λαβέτωσαν οἱ ὀνηλάται κομίσαι σοι τοὺς
κοφίνους. The word, which is of Semitic origin (cf. Lewy
Fremdwo; ter, p. 115), was used specially by Jews (cf. Juve-
nal iii. 14, vi. 542), and Hort (é.c.) thinks that it was equi-
valent to the κάρταλ(λ)ος in which Jews carried first-fruits
to Jerusalem. See further s.vv. capyavy and σπυρίς. For
a form κόφος, which Dr. Hunt suggests may be equivalent
to κόφινος, see the verso of a i/A.p. Hawara papyrus repro-
duced in Archiv v. p. 381, No. 42, and for the dim.
κοφίνιον see P Petr III. 53(7)® (B.c. 224). The wide-
spread use of κόφινος in the ἹΚοινή is fully illustrated by
Maidhof p. 308 ff. The word still survives in MGr along
with such forms as * κόφα, * κοφοῦνι.
κράββατος, !
the poor man’s bed or mattress, and therefore better suited
to the narrative in Mk 2‘ than κλίνη which Mt (92) and
Lk (578) substitute. In Ac 51° κράββατος is distinguished
γί ΄
Κρανιον
from κλινάριον : cf. 9% where Lk may have kept the original
word of his informant. The word is late (Lob. Pry. p- 62
σκίμπους λέγε, ἀλλὰ μὴ κράββατος), and is probably rightly
traced to Macedonian origin (Sturzius Dia/. Mac. p. 175 f.).
With Mk 2! Norden (Ant. Kunstprosa ii. p. 532 n.2) con-
trasts Lucian Philops. 16 ἀράμενος τὸν σκίμποδα, ἐφ᾽ οὗ
ἐκεκόμιστο, ᾧχετο ἐς τὸν ἀγρὸν ἀπιών. The spelling varies,
but the form given above is found in the best NT MSS.
(WSchm p. 56), though δὲ on 10 out of 11 occurrences
prefers κράβακτος, for which we can now cite P Tebt II.
4061) (inventory of property—c. A.D. 266) κράβακτος
ξύλινος τέλειος, ‘a wooden bedstead in good order,” P Gen
1. 6810 (A.D. 382) ἑρματικὼν χράβακτων (/. ἑρματικὸν κράβ.-
ακτον) : see also the late P Grenf II. 111%? (v/vi A.p.)
(= Chrest. I. 135) κραβάκτίιον), where the editors note
that κράββατος is used of a bier by Cedrenus, Jzstinian.
an. 31 τοὺς k. τῶν ἐκκλησιῶν (Migne, P.G. cxxi. 736 c),
and compare κραβατταρία in the same sense in Chron.
Paschal, an. 605 (76. xcii. 976 a), αἱ. KpaéBBaros is found
in an inventory of Trajan’s reign, P Lond 19118 (a.p. 103--
117) (ΞΞ 11. p. 265): cf. Epict. i. 24. 14 and κραββάτιον in
2b. iii. 22. 74. In an ostracon, probably Ptolemaic, published
in 776]. Nicole p. 184 we find κράβατος as in Mk 24 B*:
cf. Lat. grabattus, showing that in the West the form with
one B prevailed. WSchm p. 56 cites κραβάτριος from C/G
II. 2114d@* in the sense of ἀρχικοιτωζε]ίτης (25. add. 2132a8 :
cf. Ac 127°)” Jn the German edition of his Prolegomena
(Zinleitung, p. 60) Moulton has a note on the significance
of the orthographical peculiarities of the NT uncials in con-
nexion with such a word as κράββατος in helping to fix the
provenance of the MSS. : the note is reproduced in Lake’s
Introduction to his edition of the Cod. Sinaiticus, p. xi.
Add that Codex Washington (W) regularly spells the word
κράβαττον. According to Thumb (/idog. Forsch. ii. p. 85)
κρεββάτι is the normal form in MGr.
κράζω
occurs gwzafer in the general sense of ‘‘cry οὐδ᾽ in a late
i/B.C. petition, P Oxy IV. 717, e.g. 1 ἐκβοῶντος δέ μου Kal
κράζοντος τὰ τοσαῦτα: cf. P Fay 119% (c. A.D. 100) ἐπὶ
κράζει ΠΙᾶσις εἵνα μὴ cis ψωμὶν (for ψωμίον) γένηται διὰ τὼ
ὕδωρ, ‘for Pasis is crying out that we must not allow it (sc.
manure) to be dissolved by the water ’’ (Edd.), BGU III.
816% (ili/A.D.) ἐπὶ κράσι (/. ἐπεὶ κράζει) ᾿Απᾶς Evayyédos
(Δ του) περὶ τοῦ χαλκοῦ. For κέκραγα as a perfect with
present force in Jn 11° see Pro/eg. p. 147, and to the LXX
exx. there adduced add Aenandrea p. 444 τὸ παιδίον κεκ-
payds, ‘‘the baby screaming,” and so 20. 4524. The verb,
which survives in ΜΟΥ, is discussed by Abbott Joh. Gr.
p. 348.
κραιπάλη.
Lat. crapula, ‘‘surfeiting’’ (AV, RV). On the form
κρεπάλη, which is read by WH in Lk 21"4, the only place
where the word occurs in the NT, see Moulton Gy. ii. p.
81, and for the medical usage = “drunken nausea,’’ see
Iiobart p. 167.
xoavioy
is found δὲς in the magic P Lond 125 verso (v/A.D.) (= I.
pp: 123, 125)—? ἴβιος κρανίον, *? τὸ κρανίον τοῦ ὄνου. P
͵
κρασπεδον
Ryl 11. 15217 (a.p. 42) ἐκρανοκόπησαν πλῖστα φυτί(ά),
“they cut the heads off very many young trees’’ (Edd.),
shows a new equivalent of kapatopéw.
κράσπεδον,
the ‘‘fringe”’ or ‘‘tassel,” which the Law required every
Jew to attach to the corners of his outer garment (Numb
15°8f, Deut 2212). The word is found in the magic P Lond
12157! (iii/A.D.) (=I. p. 96) ἐξάψας κράσπετον (/. —Sov) τοῦ
ἱματίου σου.
κραταιός.
That this ‘* poetic ’’ word also formed part of the common
stock of the Kow 74 is shown by its occurrence not only in the
LXX and NT, but in the magic papyri, e.g. P Lond 1214
(ili/A.D.) (=I. p. 98) θεοὶ κραταιοί, 75. 583. (= p. 102) ἐν
φωτὶ κραταιῷ καὶ ἀφθάρτῳ, 75. 189 (= p. 109) ἐπεύχομαι τῇ
δεσποίνῃ τοῦ παντὸς κόσμου, ἐπάκουσόν μου ἡ μόνηί-- ι)-
μος ἡ κρατει(-- αι)ά.
κρατέω.
For κρατέω in its primary sense of ‘‘ become master of,’’
“rule,” ‘conquer,’’ we may cite P Oxy I. 33 verso: 8
(late ii/A.D.) πρῶτον μὲν Καῖσαρ ἔϊσωσε Κλεοπάτρ[αν]
ἐκράτησεν βασι[λείας, ““ἴπ the first place Caesar saved
Cleopatra’s life when he conquered her kingdom” (Edd.).
The gen. construction, which is here supplied, is compara-
tively rare in the NT (cf. Pro/eg. pp. 65, 235), but may be
further illustrated by P Par 26°? (B.c. 163-2) (= Se/ections,
p. 18) ὑμῖν δὲ γίνοιτο κρατεῖν πάσης ἧς ἂν αἱρῆσθε χώρας,
and by the magic P Lond 121®8® (iii/a.p.) (=I. p. 106)
Upkre . . . κρατοῦσα [τοῦ ὅλου συστήματος --αἡ invoca-
tion to the constellation of the Bear. [See also the interest-
ing parallels to Ac 271% in Field Wo¢es, p. 144.) Another
magic papyrus 2. 46‘! (iv/A.D.) (=I. p. 80) κράτει τῇ
ἀριστερᾷ σου τὸν δακτύλ(ιον) shows the more common
accusative ; see also the curious theological fragment P Oxy
XI. 1384? (v/a.D.) where certain angels are represented as
having gone up to heaven to seek a remedy for their eyes—
σφόγγον κρατοῦντες, ‘holding a sponge,” cf. Rey 24. For
the meaning ‘continue to hold,’’ “retain,” as in Ac 233,
see P Tebt I. 61 (4)?*° (a land survey—s.c. 118-7) γραφή-
τωι λαβεῖν] ἑνὸ[ς ἐνιαυ]τοῦ ἐκφόριον, ἐᾶν κ[ρ]ατεῖν, “let it
be noted that one year’s rent shall be exacted from them,
and they shall be allowed to keep the land” (Edd.): cf. also
P Fay 109? (early i/a.D.) ὅταν πρὸς ἀνάνκαιν (/. ἀνάγκην)
θέλῃς παρ᾽ ἐμοῦ χρήσασθαί τι, εὐθύς σε οὐ κρατῶι, ‘ when-
ever you from necessity want to borrow anything from me,
I at once give into you’’ (Edd.). In P Oxy II. 237viii. 84
(A.D. 186) παρατιθέτωσαν δὲ Kal ai γυναῖκες ταῖς
ὑποστάσεσι τῶν ἀνδρῶν ἐὰν κατά τινα ἐπιχώριον νόμον
κρατεῖται τὰ ὑπάρχοντα, “wives shall also insert copies
in the property-statements of their husbands, if in ac-
cordance with any native Egyptian law they have a
claim over their husbands’ property” (Edd.), κρατεῖσθαι is
used as equivalent to κατέχειν in 26. 32 (see further Mitteis
in Archiv i. p. 188): cf. i. 85 ἡ δὲ κτῆσις μετὰ θάνατον
τοῖς τέκνοις κεκράτηται, “but the right of ownership after
their death has been settled upon the children ᾿ (Edd.), and
P Amb II. 5176 (B.c. 88), a contract for the sale of a house—
358
7)
κρατος
ἧς κρ[α]τεῖ Τοτοῆς, ‘over which Totoes has rights,” and the
similar use of the compound ἐπικρατέω of rights acquired or
exercised over the property of others in P Tebt II. 34314
(ii/A.D.), where see the editors’ note. As further bringing
out this strong sense of kpatéw, we may notice that it is
joined with κυριεύω in BGU I. 7118 (a.p. 179), 26. 28239
(after A.D. 175), and with δεσπόζω in P Tebt 11. 383% (a.p.
46). At Delos a dedicatory inscr. has been found—Au τῷ
πάντων κρατοῦντι Kal Μητρὶ Μεγάληι τῆι πάντων Kpa-
τούσῃ (BCH vi. (1882), p. 502 No. 25): cf. the use of
παντοκράτωρ in the LXX, and see Cumont Relig. Orient.
Ρ. 267. In the vi/A.p. P Lond V. 16638 the Emperor is
described as ἡ κρατοῦσα Tux h.
κράτιστος
(egregius) is very common as an honorific title in address-
ing persons of exalted rank, much as we use ‘‘ Your
Excellency,” e.g. P Fay 117° (A.D. 108)—a prefect, P Tebt
II. 411° (ii/A.D.)—an epistrategus, P Oxy X. 12741° (iii/A.D.)
—a procurator, a/. [By the end of the third century the title
was applied to persons of less importance, e.g. a ducenarius
in P Oxy XIV. 17114: see the editors’ note on 24. 16437.]
This corresponds with the usage in Ac 23°8, 24%, 26°5, and
possibly Lk 1°, though in this last case the word may be
simply a form of courteous address. If, however, it is
regarded here also as official, it is very unlikely that Theo-
philus was at the time a Christian, ‘‘since,” as Zahn (/n¢rod.
iil. p. 42) has pointed out, ‘‘ there is no instance in the
Christian literature of the first two centuries where a Christian
uses a secular title in addressing another Christian, to say
nothing of a title of this character.’’ On the title as applied
to the βουλή of Antinoé in BGU IV. 1022! (a.D. 196) see
Wilcken in Archiv iii. p. 301, and cf. the introd. to P Strass
I. 43. The adj. is never found as a true superlative in the
NT, but is so found in literary books of the LXX (cf.
Thackeray Gr. i. p. 185): cf. BGU IV. 1118" (B.c. 22)
τῶν ὄντων ἐν τῶι κήπωι τὰ κράτιστα Kal βέλτιστα,
κοάτος.
An interesting ex. of this word is found in P Leid ΟἹ
(B.c. 181-145) (=I. p. 42), a petition to Ptolemy Philo-
meter and Berenice, in which the petitioner states that he is
offering prayers and sacrifices to the gods, in order that they
may give the Sovereigns—tyleav, [ν]ίκην, κράτος, σθένος,
κυριείαν τῶν [ὑ]πὸ τὸν οὐρανὸν χώρωϊν : cf. the invocation
to Isis, 22. Uli 17 (2nd half ii/B.c.) ἐλθέ μοι θεὰ θεῶν, κράτος
ἔχουσα μέγιστον. From the time of Augustus comes a
dedication—els κράτος Ρώμης καὶ διαμονὴν μυστηρίων (Sy/7
757°), with which may be compared the acclamation at a
popular demonstration at Oxyrhynchus on the occasion of a
visit from the Prefect, P Oxy I. 41}? (iii/iv a.D.) εἰς [ἐϊῶνα
τὸ κράτος τ[ῶ]ν [Ῥ]ωμαίων, ‘the Roman power for ever !”’
(Edd.). This and similar usages find a parallel in the
language of Christian worship, as in the prayer P Oxy III.
4075 (ili/iv A.D.) which is offered—&a . . Ἰησοῦ
Χρειστοῦ, δι᾽ οὗ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν
αἰωνῶ[ν : cf. especially the doxology in 1 Pet 44. See also
the magic PSI I. 297 (iv/A.D. ἢ) τὸ κράτος τοῦ ᾿Αδωναῖ Kal
τὸν στέφανον τοῦ ASwvai δότε, and the late BGU I. 3148
(A.D. 630) ἔργῳ δυνάμει κράτίει) (cf. Archzv iv. p. 214). For
κραυγή
the phrase κατὰ κράτος, as in Ac 199, cf. P Tebt I. 2788
(B.C. 113) ἡ δ᾽ εἴσπραξις τῶν προεθησομένων παρὰ σοῦ κατὰ
κράτος ἔσται, ‘any losses will be rigorously exacted from
you” (Edd.). In MGr xpéro(s) is used = “" kingdom,
kingdom of Greece.”
The late form κράτησις = ‘‘dominion,’’ as in Wisd 63, is
found in P Fay 89? (A.D. 9) ἔτους ὀγδόου καὶ τριακοστοῦ
τῆς Καίσαρος κρατήσεως θεοῦ υἱοῦ, ‘the 38th year of the
dominion of Caesar, son of the god”: see also Hermes xxx.
(1895), Ρ- 151 ff. For the meaning ‘‘ possession,” see P
Tor 1. 1-8 (B.c. 116) THs κρατήσεως τῆς οἰκίας, 74.¥-36
μηδεμίας κρατήσεως μηδὲ κυριείας τινος ἐγγαίου περιγενο-
μένης αὐτῶι, where the editor (p. 117) distinguishes κράτησις,
“*possessio facti,”’ from κυριεία, ‘‘dominium, ius, quod a
possessione disiunctum esse potest’’: cf. P Tebt II. 29419
(A.D. 146) μενεῖν (/. μενεῖ) δέ μοι καὶ ἐγγόνοις Kal τοῖς παρ᾽
ἐμοῦ μεταλημψομένοις ἡ τούτων κυρεί[α] καὶ κράτηστις
ἐπὶ τ]ὸν ἀεὶ χρόνοϊν, ‘‘and I and my descendants and
assigns shall have the permanent ownership and possession
of the office for ever”’ (Edd.).
κραυγή.
In P Petr IT. 4511}. 35 (B.c. 246) (cf. IIT. p. 334) Ptolemy III.
describes his triumphal reception—kal of μὲν ἐδεξιοῦ[ντ]ο,
ot δὲ [ . . .] μετὰ κρότου καὶ κραυγῆς [. . -, where the
word has the ‘‘joyful”’ association that we find in Lk 14%.
On the other hand, in P Tebt I. 154 (B.c. 114) τῆι ἃ τοῦ
ὑποκειμένου μηνὸς ὡσεὶ περὶ ὥραν ca [[κραυγῆς]] θορύβου
γενομένου ἐν τῆι κώ(μηι), ‘fon the first of the current month
at about the eleventh hour a disturbance occurred in the
village” (Edd.), we are reminded of the usage in Ac 23°.
The plur. is found in the interesting literary text, P Oxy X.
124241. 4 (early iii/A.D.), describing an audience between the
Emperor Trajan and certain rival Greek and Jewish emissa-
ries from Alexandria, where it is stated that sweat broke out
on the image of Sarapis carried by the Alexandrians-—
θεασάμενος δὲ Tpatavds ἀπεθαύμασεν), καὶ ped’ ὁλίγον
συνδρομαὶ ἐγένοντο εἰς [τὴ]ν Ρώμην κραυγαί τε πανπληθεῖς
ἐξεβοῶντίο κ]αὶ πάϊν]τες ἔφευγαν εἰς τὰ ὑψηλὰ μέρη τῶν
λόζφων, ““ and Trajan seeing it marvelled; and presently
there were tumults in Rome and many shouts were raised,
and all fled to the high parts of the hills” (Edd.) : cf. Vett.
Val. p. 255 πολέμους, ἁρπαγάς, κραυγάς, ὕβρεις. For the
word see also P Lond 4477 cited s.v. ἀναλύω.
xoéac.
In P Petr IIT. 58(a)? (iii/B.c.) a mother gives security of
20 dr. on behalf of her son who had undertaken to supply
the village of Philoteris with salt meat and cheese—xpeav
ταλί = ρ)ιχηρῶν kal τυροῦ. Cf. P Oxy XIV. 1674? (iii/a.p.)
ἐπειδὴ οὐχ εὗρ[ο]ν κρέας σοι πέμψαι, ἔπεμψα ὠὰ kK καὶ
λάχανα --α father to his son, 74. VII. 10562 (a.D. 360) ὑπὲρ
τιμῆς Kpéws λιτρῶν πεντακοσίων, “for the price of 500
pounds of meat.” Frequent mention is made of κρέας
χοίρειον, ‘‘swine-flesh,” which was evidently a staple article
of diet, see e.g. P Giss I. 49! (iii/a.p.) with the editor’s
note. The different forms the word takes are fully illus-
trated by Mayser G7. p. 276. According to Meisterhans
Gr. p. 143 the gen. sing. kpéaros is found once in an Attic
inscr. of B.C. 338, but Thumb (//e//en. p. 96) thinks that the
359
κρίθινος
declension κρέας κρέατος must have prevailed in the Kow4
in view of the MGr κρέατο, κριάτο.
For the diminutive κρεάδιον see the soldier’s begging
letter, BGU IIT. 8145 (iii/a.p.), in which the writer com-
plains that his mother had sent him nothing, while a friend’s
mother had sent her son κεραμεῖον ἐλαίου κ[αὶ] σφυρίδαν
κρεδίων (/. κρεαδίων).
κρείσσων, κρείττων,
is always strictly comparative in the NT, cf. P Oxy XIV.
1676'® (iii/A.D.) ἀλλὰ πάντως κρείττονα εἶχες" διὰ τοῦτο
ὑπερηφάνηκας ἡμᾶς, “but you doubtless had better things
to do; that was why you neglected us” (Ed.). It is found
with a superlative force in such a passage as P Oxy VII.
1062° (ii/A.D.) προσθεὶς ὅτι τὰ θέρειά ἐστιν τὰ κρείσσονα,
“‘adding that the summer ones were the best ”’ (Ed.)—a
letter referring to the purchase of some fleeces. On the
relative proportion of the two forms in the LXX, see
Thackeray Gr. i. p. 122.
κρεμάγγυμι.
Syll δο35 (dialect inscr. from Epidaurus—iii/B.c.) τὸ
σῶμα κραμάσαι κάτω τὸν τράχαλον ἔχον, Michel ΒΆΘΡΟΝ
(B.C. 279) τῶγ κρεμαμένων στεφάνων. For the shortened
pass. κρέμαμαι cf. γώ 588%4 (c. B.C. 180) στέφανος χρυσοῦς
καὶ στρεπτόν, κρεμάμενα πρὸς τῶι τοίχωι, 391 ἐκ τῆς σεί]ρας
κρεμαμένων. A new compd. εἰσκρεμάννυμι is found in P
Lond 96418 (ii/iii a.p.) (=III. p. 212) ἄλλα μέτρια
ἰσκρέμασε ἐς τὸν νυμφῶνα. In P Tebt II. 527 (a.p. 101)
mention is made of ἃ κρεμαστὴ ποτιστρέα used for irriga-
tion: for the subst. κρεμαστήρ see P Lips I. 4219 (end of
iv/A.D.). MGr kpep(v)@, κρεμάζω (trans.), κρέμομαι (in-
trans.). See also Radermacher G7. pp. 35 n.2, Sr.
κρημνός.
This word, which in the NT is confined to Mk ς13 and
parallels, is found in an account of rushes used in irrigation
works, P Petr ITI. 3011: 8, where mention is made of those
employed—els τοὺς κρημνούς, for the steep banks or edges
of the trench. See also the epitaph on one who had hurled
himself from the cliffs, Aazbe/, 2251£—
᾿᾽Οστέα μὲν καὶ σάρκας ἐμὰς σπιλάδες διέχευαν
ὀξεῖαι, κρημνῶν ἅλμα ὑποδεξάμεναι.
κριθή.
For this common word, which in the NT is found only
once and in the plur. (Rev 68), it is sufficient to cite P Hib
I. 4755 (B.C. 256) kal ὄλυραν δὲ κ[αὶ κρ]ιθὴν ἑτοίμαζε, ‘ pre-
pare both olyra and barley,” P Petr IT. 23(1)? (Ptol.) ἡ fey
(= Cera) ἡ δὲ κριθὴ ἐπλήγη, “the rye and the barley had
been smitten ” with hail (?) (Ed.), P Giss I. 697 (A.D. 118-9)
νῦν δὲ πρὸς παράλημψιν κρειθῆς ἔπεμψα αὐτόν, P Oxy I.
69° (A.D. 190) κριθῆς ἀρτόβας δέκα.
κοίθινος.
P Eleph 555 (B.c. 284--3) καὶ τοῦ σίτου τοῦ κριθίνου καὶ
πυρίνου ἀπέχω τοὺς λόγους, BGU IV. 109228 (a.p. 372)
παρ[αδώσ]ω δὲ σοὶ κριθίνου ἀχύρου γύργαθα (‘‘ wicker-
baskets ”) 8¥[o.
κριμα
κρίμα.
Κρίμα (on the accent, see Proleg. p. 46) = ‘‘legal de-
cision” is found in P Petr III. 267(iii/B.c.) το]ὺς τοπάρχ[ςους]
κρίματα καθήκει εἰς τοὺς φόρους, ‘it is (not) the duty of
the Toparchs to give decisions regarding the taxes” (Edd.),
76. 36 (a) verso (iii/B.C.) δεήσει συντελεῖσθαι τὰ κατὰ τὸ
[κρίμα] ἐὰν δέηι κρίμα, “(the dioiketes) shall require the
legal decision to be carried out, if such a decision be neces-
sary’’ (Edd.). Cf. also the restoration in OGZS 33510
(ii/i B.c.), where αὐτ[οὶ ἐ]πιδεξάμενοι τὴν κρίσιν [is
followed after an hiatus by ἐφε]να[ι τὰ κρίματα ἑαυτοῖς.
From denoting ‘‘judgment,” ‘‘sentence,”’ the word came
to denote the ‘‘offence ” for which one is sentenced, and
hence in ΜΟΥ is frequently used = ‘‘sin,” as in the song
entitled ‘‘ The Confessor,” where the penitent asks—£opo-
Adya pe, TA κρίματά pov para pe, “‘confess me; ask me
about my sins,” and receives the answer—ta κρίματά σου
᾽ναι πολλά, Kal ἀγάπη va μὴ κάνῃς πλεία, “thy sins are
many; thou must make love no more” (Abbott Songs,
p- 122, cf. p. 272). Cf. τί κρῖμα, ‘‘ what a pity !”’
κρίνον
is used in the plur. of an architectural device in AZicheZ
5947? (B.C. 279). The adj. κρίνινος, ‘‘made of lilies,”’ is
applied to myrrh in P Lond 46513 (iv/a.p.) (=I. p. 72)
μύρον κρίνινον, and to oil in 24. 1218! (iii/a.p.)(= 1. p. 104)
κρίνινον ἔλαιον : in P Leid Wi*- 18 (ii/iii A.D.) κρίνινον is one
of the seven flowers of the seven stars. A i/A.D. sepulchral
epitaph, Aazbel 547, begins—His ta cov. . [κ]αὶ [εἰ]ς
κρίνα βλα[σ]τείσειεν ὀστέα, ‘ may thy bones bourgeon into
violets and lilies.” MGr κρίνο, κρίνος.
κρίνω.
For κρίνω c. inf., ‘decide to.. ,” as in Ac 2018, τ Cor 2?,
Tit 313, see P Par 2657 (B.c. 163-2) (= Selections, p. 17) οὐκ
ἐκρίναμεν καταχωρίσαι (cf. 1 Chron 274), ‘we have decided
not to record,” and cf. P Tebt I. 554 (late ii/B.c.) ἔκρινα
γράψαι, P Lond 8971! (a.p. 84) = III. p. 207) κέκρικα (“1
have decided once and for all” : cf. Jn 19?” γέγραφα) yap νὴ
τοὺς θεοὺς ἐν ᾿Αλεξανδρείᾳ ἐπιμένειν, P Oxy XII. 14928 (iii/iv
A.D.) εἰ οὖν ἔκρεινας κατὰ τὸ παλ[αιὸν] ἔθος δοῦναι τὴν
ἄρ[ο]υραν τῷ τόπῳ, ‘if then you have decided in accordance
with ancient custom to give the arura to the place’’ (Edd.).
[LS quote Menander Pid. 5 ζῆν μεθ᾽ ὧν κρίνῃ τις (sc. ζῆν),
but this is rather for ζῆν per éxelvav ots κρίνῃ τις (κρίνω c. acc.
““choose ” or ‘‘ prefer,” a classical use).] The verb is also
used as a kind of ¢erm. ‘echn. for the response of an oracle,
e.g. P Fay 138! (i/ii A.p.) Κ ύριοι Διόσκουροι, ἢ Kpelverat
αὐτὸν ἀπελθεῖν is πόλειν ; ““Ο lords Dioscuri, is it fated for
him to depart to the city?”Cf. the use of the compound in
P Tebt 11. 284? (i/B.c.) ἐπικέκριταί pot μὴ καταβῆναι ἕως
τῆς κε, “it has been decided for me (by the local oracle)
that I should not go down till the 25th” (Edd.) The
forensic sense is very common, e.g. P Petr III. 264 (iii/B.c.)
ἐὰν δέ τις παρὰ ταῦτα κρίνηι ἢ κριθῆι ἄκυρα ἔστω, ‘and if
any one judge or be judged contrary to these regulations,
the decisions shall be invalid,” 26. I. 16 (2) (B.c. 230)
κριθήσομαι ἐπ᾽ ᾿Ασκληπιάδου, “1 shall submit to the judge-
ment of A.” P Oxy I. 3)1:8 (a.p. 49) (= Selections, p. 51)
κατὰ τὰ ὑπὸ τοῦ κυρίου ἡγεμόνος κριθέντα, ‘in accordance
900
κρίσις
with the judgement of our lord the Prefect,” 26. 3818 (a.p.
49-50) (= Selections, p. 53) évpetvar τοῖς κεκριμένοις, “to
comply with the judgement” (Edd.)—a legal formula, P Ryl
II. 119% (A.D. 54-67) τυγχάνωι κεκριμένος ὑπὸ τοῦ κρατίστου
ἡγεμόνος, “1 happen to have had a case decided by his
highness the Prefect,” and 26. 758 (judicial proceedings—late
ii/A.D.) ἤδη μέντοι τύπος ἐστὶν καθ᾽ ὃν ἔκρεινα πολλάκις καὶ
τοῦτο δίκαιον εἶναί μοι φαίνεται, ‘ only there is a principle
according to which I have often judged and which seems to
me fair” (Edd.). Deissmann (2.4.8 p. 118) has shown
that help is given to the difficult phrase κρίνω τὸ δίκαιον in
Lk 1257 by a prayer for vengeance addressed to Demeter on
a leaden tablet found at Amorgos, BCH xxv. (1901) Ῥ. 416
ἐπάκουσον, θεά, καὶ κρῖναι τὸ δίκαιον, ‘prononce la juste
sentence’’ (Ed.). A good parallel to 1 Cor 63 occurs in
Syll 8508 (B.C. 173-2) κριθέντω ἐν ἄνδροις τρίοις ols συνεί-
λοντο. On the weakened use of κρίνω in Ac 1519 (cf,
13**, 1615, 268), where it is practically = νομίζω, see Hort
Christtan Ecclesia, p. 80.
κρίσις
in the sense of ‘‘judging,” ‘‘trial,” is found in such
passages as PST IT. 173}? (ii/B.c.) κα[τὰ προε]νεστῶσαν . .
ἐπὶ σοῦ κρίσιν, P Oxy IX. 1203” (late i/A.D.) where certain
petitioners ask that no step be taken against them μέχρι
κρίσεως, ‘before the trial of the case,” the curious mantic
P Ryl I. 28 7% (iv/A.p.) σφυρὸν εὐώνυμον ἐὰν ἅληται ἐν
κρίσει βαρη[θ]εὶς ἔσται καὶ ἐκφεύξεται, ‘if the left ankle
quiver, he will be burdened with a trial, and will be ac-
quitted ” (Edd.), and OGZS 6695 (i/a.D.) eis κρίσιν ἄγεσθαι.
From this it is an easy transition to the result of the judging,
**judgement,”’ “decision,” e.g. P Petr III. 26° (iii/B.c.)
ἐκ κρίσεως, ‘in accordance with a legal decision,” P Oxy I.
68% (A.D. 131) οὖσαν δ ἐμοὶ τὴν πρὸς αὐτὸν κρίσιν, “‘judge-
ment against him being entered in my favour’’ (Edd.),
P Ryl IL. 78% (A.D. 157) περὶ ἀπολογισμοῦ κρίσεων, ‘ con-
cerning the report of judgements,” P Oxy XII. 1464®
(Zébellus—A.D, 250) κατ]ὰ τὰ κελευσθέντα ὑπὸ τῆς θείας
κρίσεως, ““ἴπ accordance with the orders of the divine
decree,’’ and such legal phrases as ἄνευ κρίσεως kal πάσης
ἀντιλογίας (BGU IV. 1146!—z.c. 18) and ἄνευ δίκης καὶ
κρίσεως καὶ πάσης εὑρησιλογίας (P Tebt 11. 444—i/a.D.).
An approach to the moral and ethical sense which, follow-
ing the general usage of the LXX, κρίσις has in such
passages as Mt 2378 Lk 1142, may be traced in AZichel 542°
(ii/B.c. ad init.) πίστιν ἔχοντα Kal κρίσιν ὑγιῆ, OGS
3837? (mid. i/B.C.) ἣν ἀθάνατος κρίσις exipwoev—with
reference to a certain ordinance, and 76. 5028 (ii/a.D.) μείξας
τῷ φιλανθρώπῳ Td δίκαιον ἀκολούθως τῇ περὶ τὰς κρίσεις
ἐπιμελείᾳ. For κρίσις, “accusation,” in Jude®, see Field
Notes, p. 244. For an adj. κρίσιμος with reference to the
day of judgement, see a Christian inscr. from Eumeneia in
C. and B. ii. p. 514---ὃς δὲ ἂν ἐπιτηδεύσει, ἔσται αὐτῷ πρὸς
τὸν ζῶντα θεὸν καὶ νῦν καὶ ἐν τῇ κρισίμῳ ἡμέρᾳ. Ramsay
(p. 518) remarks that ‘‘ the term κρίσιμος ἡμέρα seems to be
used elsewhere only in the medical sense, ‘the critical day
determining the issue of the disease’’’: cf. also Durham
Menander, p. 72. MGr κρίσι, “judgement” ; ἔρχομαι στὴ
Kplo ‘appear before court of judgement’’ (Thumb,
Handbook, p. 337).
Κρῖσπος
Κρῖσπος
is mentioned Ac 188, 1 Cor 115. For other instances of a
Jew bearing this Roman cognomen (= ‘‘ curly’’), see Light-
foot’s citations from the Talmudists (Hor. Hedr. ad 1 Cor /.c.).
κριτήριον
in the sense of ‘‘tribunal,” ‘‘ court of justice,” as in 1 Cor
62.4 (RV marg.), Jas 2° (cf. Judg 5!° a/.), is frequent in the
papyni, e.g. P Hib I. 29 Fr. (a) recto® (c. B.C. 265) (= Chrest.
I. p. 306) ἐὰν δὲ ἀν]τιλέγηι, κριθήτωσα[ν ἐπ] τοῦ ἀ[ποδε]-
δειγμένου κ[ρι]τηρίου, ‘if he dispute the decision, they shall
be tried before the appointed tribunal ” (Edd.), P Grenf I. 157
(B.C. 146 or 135) ὅπ]ως μὴ περισπώμεθα ἐπὶ Tal... ....+.J-
τα κριτήρια, BGU IV. 10541 (time of Augustus) ΤΠ]ρωτάρ-
Xl τῶι ἐπὶ τοῦ κριτηρίου mapa ᾿Απολλωνίου, P Oxy X.
12701 (A.D. 159) πρὸς τῇ ἐπιμελείᾳ τ[ῶν χρηματιστῶν] καὶ
τῶν ἄλλων κριτηρίζων, and similarly P Tebt II. 3103 (a.p.
248). See also s.vv. ἀγοραῖος and ἑλκύω, and cf. Archiv
iv. p. 8f., v. pp. 40, 59f. In Sy/ 3715 (time of Nero)
avi[p] δεδοκιμασμένος τοῖς θείοις κριτηρίοις τῶν Σεβαστῶν
ἐπί τε τῇ τέχνῃ τῆς ἰατρικῆς, the word has its original sense
of ‘‘ standard,” ‘‘ test.”
κριτής
is used of one designated by the Prefect to the office of
“judge,’’ as in P Oxy IX. 1195! (A.D. 135) ᾿Απολλωνίωι
κριτῆι δοθέντι ὑπὸ Ilerpwvfov Μαμερτείνου τοῦ κρατίστου
ἡγεμόνος : it is also applied to this same Prefect himself in
z6. IV. 726° (A.D. 135). Cf. also 24. I. 975 (A.D. 115-6)
ἐπί τε πάσης ἐξουσίας καί παντὸς κριτοῦ. For the “ techni-
cal-political” sense of the word, as frequently in the LXX,
Wackernagel (Hellenzstica, p. 11) cites OGIS 4671° ént-
λεκτον κριτὴν ἐκ τῶν ἐν Ῥώμῃ δεκουριῶν, compared with
76. 499° τῶν ἐκλέκτων ἐν Ρώμῃ δικαστῶν, both ii/a.D. inserr.
from Asia Minor.
κρούω.
For this verb of ‘‘ knocking” at the door, as in Lk τ 355,
Ac 1213, where the Purists would have preferred κόπτω (cf.
Lob. Phryn. p. 177f.), see P Par 507 (B.c. 160) εἶδον
Tirohepatov . . . Kpovfovta] θύραν. Other exx. of this
usage in late Greek are given in Field Wo/es, p. 120. In
the magic P Lond 46” (iv/a.p.) (=I. p. 67) we have—
Kpove εἰς τὸ οὖς λέγων KTA. For the subst. Kpodpa see
BGU IV. 11254, 31 (B.c. 13), and for the compd. ἐκκρούω in
the sense of ** put off,” “‘evade,”’ cf. P Fay 109° (early i/a.D.)
Σέλευκος γάρ μου αὐτοὺς ὧδε ἐκκ[έκ]ρουκε λέγων ὅτι συν-
έστακας ἑαυτῶι, ““ Seleucus has evaded paying the money by
saying that you have made an arrangement with him (to pay
instead) ” (Edd.).
κρύπτη (κρυπτή)
in the sense of ‘‘ vault,” “cellar,” as in Lk 11% (RV),
occurs in PSI V. 54778 (iii/B.c.), where in a list of parts of a
building (doors, windows etc.) we read of τὴν κρύπτην
ὁμοίαν τῶι κονιάματι, ‘the cellar similarly plastered”: cf.
γρύτης, perhaps a vulgar Egyptian form of κρύπτης, in 7d.
546% (iii/B.c.), where see the editor’s note.
Parr IV,
901
,
KTQOMAL
κρυπτός.
πνεῦμα ἀνθρώποις εἰς ζωήν᾽ οὗ ἐστιν τὸ κρυπτὸν (ὄνομα)
καὶ ἄρρητον ἐν ἀνθρώπους (1. -οις). In BGU I. 316% (a.p.
359) the seller assumes responsibility with reference to any
κρυπτὸν πάθος (““ /afens vittum’’) in the case of a slave
whom he has sold: cf. Modica Jntroduzione, p. 145.
κούπτω.
P Tor I. 11. 14 (8.6. 116) διὰ κεκρυμμένης oKevwplas, ‘ by
means of hidden endeavour.” In an elaborate accusation, P
Oxy VI. 903 (iv/a.D.), a young wife mentions among other
insults that had been heaped upon her, that though her
husband had sworn in the presence of the bishops and of his
own brothers—%® ἀπεντεῦθεν οὐ μὴ κρύψω αὐτὴ (λ -τὴν)
πάσας μου τὰς κλεῖς, ““ henceforward I will not hide all my
keys from her,” nevertheless—1® ἔκρυψεν πάλιν ἐμὲ τὰς
κλεῖς eis ἐμέ, ‘he again hid the keys from me.” With the
formally pass. ἐκρύβη in Jn 8598 (cf. Gen 3'°) Moulton
(Proleg. p. 161) compares BGU IV. 1055* (B.c. 13) τὸ ἐν
ὀφιλῇ θησόμενον, ‘the amount that shall be charged as
due,” a middle in a pass. sense. The familiar saying of Mt
515 is expanded in the New Logion 7, P Oxy I. τ recto ¥*.,
into—héyet ᾿Τ(ησοῦ)ς, πόλις οἰκοδομημένη ἐπ᾽ ἄκρον [ὄρους
ὑψηλοῦς καὶ ἐστηριγμένη οὔτε πε[σ]εῖν δύναται οὔτε
κρυ[βΊῆναι.
κρύσταλλος.
P Lond 1301 (horoscope—i/ii A.D.) (=I. p. 137) ὁμοία
κρυστάλλῳ, P Leid ΧΙ 59 (jii/iv A.D.) κρυστάλλου ῥεινή-
ματος (/. ῥινήματος, “‘filings”) στατῆρες δ. With Wisd
197! κρυσταλλοειδὲς γένος ἀμβροσίας τροφῆς, cf. Usener
Epic. p. 45, 2 πῆξιν... κρυσταλλοειδῆ. In MGr κρυ-
σταλλένιος, ‘of crystal,” is used as an endearing address to a
girl.
κρυφῇ
or κρυφῆ (Moulton Gy. ii. p. 84) “secretly,” as in Eph
522, is found in a iii/B.C. ostrakon-letter published in Archiv
vi. p. 220, No. 83 ἀπόστειλον τοῖς ὑπογεγραμμένοις τὰς
πεταλίας κρυφῆι kal μηθεὶς αἰσθανέσθω. The form κρυβῆ
(cf. 2 Kings 1212) occurs in a declaration by an egg-seller
that he will sell only in the open market—P Oxy I. 83" (A.p.
327) ὁμολογῶ. .. μὴ ἐξῖναί por εἰς τὸ ὑπιὸν κρυβῆ ἢ Kal
ἐν τῇ ἡμετέρᾳ οἰκίᾳ πωλῖν, ‘I acknowledge that it shall not
be lawful for me in the future to sell secretly or in my house”
(Edd.). MGr κρυφά, “‘secretly,” κρυφὰ ἀπό, ‘without the
knowledge of.”
κτάομαι.
Occurrences of pres. and aor. may help some difficult NT
passages—P Petr II. 8(3)? (B.c. 246) ἐὰν] δέ τινες [κ 2]rql
σωντίαι, ‘but if any shall acquire them,’’ P Tebt IT. 2811
(B.C. 125) παρὰ τῶν κτωμένων οἰκίας ἢ τόπους, ‘from
acquirers of houses or spaces,” 20. I. 54 (B.c. 118) μηδ-
ἄλλους κτᾶσθαι μηδὲ χρῆσθαι τοῖς τε λινυφαντικοῖς Ka’
βυσσουργικοῖς ἐργαλείοις, ‘nor shall any other persons take
possession of or use the tools required for cloth-weaving or
47
κτῆμα
byssus-manufacture” (Edd.), P Oxy II. 2595 (a.p. 23)
ὀμνύω. .. eb μὴν κτήσεσθαι ἡμ[έϊρας τριάκοντα ἐν al
(4 αἷς) ἀϊπο]καταστήσω ὃν ἐνγεγύημαι παρὰ σοῦ ἐκ [τ]ῆς
πολιτικῆς φυλα[κ]ῆς, “1 swear that I have thirty days in
which to restore to you the man whom I bailed out of the
public prison”’ (Edd.), where we seem to have the rather
common confusion of aor. and fut. inf., cf. 24.18 μὴ ἔχοντός
pov ἐκξ (= ἐξ)ουσίαν χρόνον ἕτερον [κ]τή[σἼεσθαι, ‘and
I have no power to obtain a further period of time ” (Edd.),
76. 237% 45 (A.D, 186) ὧν ἐὰν καὶ ἴδια κτήσωνται μεθέτερα;
“of whatever they may acquire themselves besides ’’ (Edd. ).
A good illustration for Lk 2119 ‘‘you shall win your own
selves,”’ as opposed to ‘‘ forfeiting self” in 9?4, may be found
in P Par 63127 (B.c. 164) (= P Petr Ill. p. 28) τοὺς
ἀνθρώπους ἐκ τηλικαύτης καταφθ(ο)ρᾶ[ς] ἀρτ[(]ως ἀνακτωμέ-
νους, ‘‘the population recovering from so great a distress ’’
(Mahaffy). So we say of a sick man, ‘‘He isn’t himself
yet.” This same meaning of ‘‘acquire,” ‘‘ gradually obtain
the complete mastery of the body,’’ is probably to be pre-
ferred in r Th 4} (as against 7hess. p. 49). For the perf.
κέκτημαι (not found in the NT) with its present force
“possess ’’ (cf. Proleg. p. 147) we may cite P Tebt I. 5%”
(B.C. 118) ot] τὴν [σπό]ριμον κεκτημένοι, P Oxy IV. 7057°
(A.D. 200-2) χωρία κεκτήμεθα, ‘own estates,” 2. VI. 903%4
iv/A.D.) ὅσα κέκτηται, ‘how much she has possessed herself
of,” and from the inserr. Sy// 178! (end of iv/B.c.) ἔδωκεν
« Kal αὐτοῖς καὶ ἐκγόνοις, κυρίοις οὖσι κεκτῆσθαι Kal
ἀλλάσσεσθαι καὶ ἀποδόσθαι. See also P Eleph 14°4(Ptol.)
κυριεύσουσιν δὲ καθ᾽ ἃ kal οἱ πρῶτον κύριοι ἐκέκτηντο, and
the contracted ἐκτῶντο in BGU III. 992 #6 (B.c. 167).
Other reff. to the inscriptional evidence will be found in
Mayser G7. p. 340.
κτῆμα
may mean ‘‘a piece of landed property” of any kind, “‘a
field,’ as in Ac 51 (cf. * χωρίον). Thus BGU II. 530%
(i/A.D.) (= Selections, p. 61) τὸ κτῆμα ἀγεώργητόν ἐστιν
refers to an allotment that was lying neglected and untilled,
while the word is frequently applied to a ‘‘ vineyard,” e.g.
P Giss I. 794-11 (c, A.D. 117)0b χ[άρι]ν οὐδ[εὶ]ς ἀθυμεῖ
πωλεῖν κτῆμα, P Oxy IV. 7078 (c. A.D. 136) Tas τοῦ KTH-
ματος kal πωμαρίου πλάτας, ‘the walls (Ὁ) of the vineyard
and orchard” (Edd.), and with the adj. P Ryl 11. 1574 (a.p.
135) οὐσιακ[ὸ]ν ἀμπελικὸν κτῆμα, ‘the domain-land vine-
yard”’ (Edd.). For the plur., as in Mk τοῦ", see 26. 7614
(late ii/A.D.) a deposition regarding the division of certain
property—thv διαίρεσιν τῶν KTHpPATwY—‘‘according to
households and not individuals’? (κατ᾽ οἶκον καὶ μὴ κατὰ
πρόσωπον), and 70. I. 28:82 (iv/A.p.) δεσπότης ἔσται
πολλῶν ἀγαθῶν καὶ κτημάτων, ‘he will be master of many
blessings and possessions.” The dim. κτημάτιον may be
illustrated from P Tebt 11. 616 (ii/A.D.) ἐπιμέλεσθαι t[od]
κτηματίου τῶν καθηκόντων ἔργων, and the collective κτῆσις
from P Ryl II. 1457 (Α.Ὁ. 38) ζυτοποιὸς τῆς κτήσεως, ‘a
brewer on the estate.” For the adj. κτηματικός cf. P Oxy
I. 13618 (A.D. 583) γεωργῶν κτηματικῶν Te Kal κωμητικῶν Kal
ἐξωτικῶν, ‘labourers both on the estate and in the villages and
adjacent property ’’ (Edd.), and for the word κτηματώνης,
“the purchaser of an article,’’ which is confined to the
inscrr., see Deissmann £S p. 147.
“ec
362
κτίσμα
κτῆνος,
mostly in plur. “‘ flocks and herds,” is common, e.g. P
Tebt I. 56% (late ii/B.c.) οὐκ ἔχομεν ἕως τῆς τροφῆς τῶν
κτηνῶν ἡμῶν, ‘‘ we have not so much as food for our cattle”’
(Edd.), P Ryl 11. 126! (A.p. 28-9) τὰ ἑατοῦ πρόβατα καὶ
βοικὰ κτήνη. For the more specialized sense ‘beast of
burden,”’ (as in Lk 10%4, Ac 2374) cf. BGU III. 91274 (a.p.
33) τὰ ὀνικὰ κτήνη, P Fay 111° (A.D 95-6) (= Selections,
Ρ- 66) ἐργατικὰ κτήνη δέκα, P Oxy XIV. 1756" (c. i/a.D.)
ἐὰν τὰ κτήνη ἐξέρχηται ἐπὶ γράστιν (‘green fodder’)
πέμψω σοι ἐλαίαν : cf. also Μ. Anton. ν. 11 where κτῆνος,
“ἐᾷ domestic animal,” is contrasted with θηρίον, ‘a wild
beast.” The adj. κτηνοτρόφος occurs several times in the
Faytim papyri and ostraca, e.g. 18(4)? (i/B.c.): cf. LXX
Numb 32* where it is applied to land.
᾽
κτήτωρ.
For this word = ‘‘ βοββθββου,᾿᾿ ‘* owner,’’ as in Ac 4°, cf.
P Oxy 11. 237%i 31 (A.D. 186) κελεύω οὖν πάντας τοὺς
κτήτορας ἐντὸς μηνῶν ἕξ ἀπογράψασθαι τὴν ἰδίαν κτῆσιν
εἰς τὴν τῶν ἐνκτήσεων βιβλιοθήκην, “1 command all owners
to register their property at the property record-office within
six months” (Edd.), P Tebt II. 378%4 (a lease of land—a.p.
265) τ[ῶν δ]ημοσίων πάντων ὄντων πρὸς ὑμ[ᾶς Tod]s κτήτο-
pas, ‘‘all the State dues being paid by you the landlords”
(Edd.). See also Archiv v. p. 374f. For the later sense of
“‘founder ’’ Preuschen (@ZNVT ad Ac /.c.) refers to Krum-
bacher /udogerm. Forsch, xxv. p. 393 ff. The adj. κτητορι-
κός occursin the fragmentary P Giss I. 1247 (vi/A.D.).
κτίζω
in the sense of “(πη a city or colony, as in 1 Esdr
455, may be illustrated from an inscr., probably to be
assigned to B.C. 69-8, which is reproduced in P Fay p. 48!
κτ[ι]σθέντος τοῦ σημαινομένου ἱεροῦ : cf. also the Alexan-
drian erotic fragment P Grenf I. 14 (ii/B.c.) 6 τὴν φιλίαν
ἐκτικὼς ἔλαβέ pe ἔρως, “love the stablisher of friendship
overcame me.’’ The usage in this last passage approximates
more nearly to the distinctive Biblical usage of the word,
“‘create,” “form,’’ which occurs again in the imprecatory
tablet Wiinsch 4 4! (ili/A.D.) ἐξορκίζω σε ὅστ[ι]ς ποτ᾽ εἶ,
νεκυδαῖμον, τὸν θεὸν τὸν κτίσαντα γῆν K[a]l οὐρανὸν
Ἴωνα.
κτίσις.
Syil 608% (i/B.c.) τοὺς γεγ[ενημένους] ἀπὸ τῆς κτίσεως
κατὰ γένος ἱερεῖς τοῦ Ι]ο[σειδώ]νος, 26. 3917 (A.D. 133)
ἔτους Ὑ τῆς καθιερώσεως τοῦδε τοῦ ᾿Ολυμπίου καὶ τῆς
κτίσεος τοῦ Π]ανελληνίου. In connexion with the NT
usage for the Creation (Mk τοῦ a/.), Hicks (C2 i. p. 7)
draws attention to κτίσις as the regular term for the founding
of a city, e.g. Polyb. ix. 1. 4.
κτίσμα.
In the NT (1 Tim 4 a/., cf. Wisd 9?) κτίσμα seems to be
always used in a concrete sense = “‘ created thing,” ‘‘ crea-
ture,” but for the meaning ‘‘ foundation” we may cite P
Lond 121488 (iii/A.p.) (=I. p. 99) ἐπάνω τῶν τεσσάρων
κτισμάτων Tod κόσμου, BGU 1. 3! (a.pD. 605) τὰ ἀναλω-
θέντα παρὰ σοῦ els Td κτίσμα τῆς ἐκεῖσε ἐπαύλεως.
κτίστης
κτίστης.
This NT ἅπ. εἰρ. (1 Pet 41°—of God) is applied guznguces
to the prytanis of Oxyrhynchus as κτίστης τῆς πόλεως in
the account of a popular demonstration made in his honour
—P Oxy I. 419 (iii/iv a.p.). The same title is given to
Domitian in Pere 2294, and similarly to Trajan (C/G II.
2572 τῷ τῆς οἰκουμένης κτίστῃ) : cf. Magie p. 68, and see
CRi. p. 7. Other exx. of the word, which is not found in
Attic writers, are the magic P Lond 46%? (ivya.D.) (=I.
p- 72) where the invoker assumes the name of the god Thoth
— ἐγώ εἰμι θωὺθ φαρμάκων καὶ γραμμάτων εὑρέτης καὶ
κτίστης, and 20, 121988 (iii/a.D.) (=I. p. 114) δεῦρό μοι ὁ ἐν
τῷ στερεῷ πνεύματι ἀόρατος παντοκράτωρ κτίστης τῶν
θεῶν. A subst. (or verbal adj.) κτιστόν is found in one of
the Gemellus letters, P Fay 11778 (A.p. 108) & ἔγραφος pu
(2. ὃ ἔγραφές μοι) μὴ ἡσυχάσαι τῷ κτιστῷ περιτὸν (/.—ttToy)
γέγρᾳπτα[ι, ‘what you write to me about not neglecting
the building you have said more than enough” (Edd.). On
a κοινὸν τῶν κτιστῶν (“soldiers”), see Archzv i, p. 208.
κυβεία.
The corresponding verb is used in its literal sense of play-
ing with dice or gaming in the magic P Lond 1214*4 (iii/a.D.)
(=I. p. 98) ποίησόν μοι κυβεύοντα νικῆσαι. For the
derived meaning ‘‘ cheat” see Epict. il. 19. 28, iii, 21. 22.
The subst. κυβευτής is found in Vett. Val. p. 202° πλαστο-
γράφοι ἅρπαγες θυρεπανοῖκται κυβευταί.
κυβέονησις.
The verb, which is used of Divine ‘‘ guiding” in Wisd
14°, is applied to the management of a household in the
inscr. quoted s.v. ἀνέγκλητος ad fiz. : cf. τ Cor 1258. The
compd. διακυβερνάω is used of a woman “piloting” herself
and her child out of a time of crisis —ék Tod το[ιού]του
καιροῦ ἐμαυτή[ν] τε καὶ Td παιδί[ον cov διακεκυβερνηκυῖα
(P Lond 425 (B.c. 168) (=I. p. 30, Se/ectzons, p. 10)). For
a new literary citation for κυβερνάω see Herodas ii. 99 f.
ταῦτα σκοπεῦντες πάντα THY δίκην ὀρθῇ | γνώμῃ κυβερνᾶτε.
κυβερνήτης
in the sense of ‘‘steersman,” ‘pilot,’ is common, e.g. P
Oxy 11. 276° (a.p. 77) κυβερνῆται π[λ]οίο[υ] ναυλωσίμου,
76. 111. 5221 (ii/A.D.) ναυτικ(οῦ) ‘Qplovos κυβε(ρνήτου), P
Tebt 11. 370° (ii/iti A.D.) κυβερνήτου πλοίου. In OG/S
6768 (A.D. 106-7) (= Archiv ii. p. 439, No. 43) we hear of
an official described ας-- κυβερνήτου Νείλου. In Ac 271
τῷ κυβερνήτῃ Kal τῷ ναυκλήρῳ is rendered by Ramsay
(Paul, p. 322) ‘the sailing-master and the captain.”’
Isis is described as κυβερνῆτις in the literary papyrus P
Oxy XI. 1380°° (early ii/A.D.).
κυκλεύω
is used in connexion with working the water-wheel in P
Lond 131 vecto 508 (A.D. 78-9) (I. p. 185) κυκλευτῇ κυκλεύ-
οντι τὸ ὄργ(ανον) (cf Archiv i. p. 131), and in a lease of
land P Grenf I. 587 (c. A.D. 561) ἑτοίμως ἔχω κυκλεῦσαι τὸ
αὐτὸ γεώργιον. For κυκλευτής see P Ryl 11. 157% (a.p.
135), and for κυκλευτήριον (not in LS) P Lond 101253 (a.p.
633) (=III. p. 266), P Giss I. 56% (vi/a.p.).
363
κύμβαλον
κυκλόθεν.
Vaibel 5467! (Imperial)—a sepulchral epitaph—
ἀλλά με πᾶν δένδρος χαρίεν περὶ plokov ἀνέρπει,
κυκλόθεν εὐκάρποις κλωσὶν ἀγαλλόμενον.
Cf. also BGU IV. ττιγ325 (B.c. 13), and the late P Lond V.
168618 (A.D. 565) κύκλωθεν (see Lob. Phryz. p. 9).
κύκλος.
For the dat. κύκλῳ used adverbially “ round about,” as in
Rev 4°, see CPR I. 4219 κύκλῳ τοῦ χωρίου : cf. P Fay 1107
(A.D. 94) τὰ κύκλωι τοῦ ἐλαιουργίου ἔξωθεν σκάψον ἐπὶ
βαθός, ““αἷσ a deep trench round the oil-press outside ”
(Edd.), P Tebt 11. 342° (late ii/A.D.) τοῦ Kepap(elov) ἐν
κύκλῳ αὐτίοῦ) ψ[ι]Ἱλοῦ τόπου, ‘‘the vacant space surround-
ing the pottery”? (Edd.), and from the inscrr. OGZS 455
(i/B.C.) κύκλῳ τε ἐκείνου τοῦ ἱεροῦ. . . [οὗτος ὁ] τόπος
ἄσυλος ἔστω. The adj. κύκλιος is found in 20. 21358 (iv/iii
B.C.) ἐν] Tots κυκλίοις ἀγῶσιν.
κυλισμός.
The form κυλισμός, “rolling,” which is read in the best
texts of 2 Pet 2525, is found in Prov 2138 (Theod.). For
κύλισμα, as in the TR, cf. Ezek 10!% (Symm.), where, how-
ever, the word has its proper meaning, ‘‘something rolled
round,” rather than a “‘rolling-place” as in the Petrine
passage. In P Hib I. 110 (ili/B.c.) certain documents are
described as κυλιστοί, “‘rolls.” According to the editors
the difference from ἐπιστολαί, which are also mentioned,
was ‘‘ perhaps one of size rather than of contents”: cf. also
Preisighe 7 (iii/A.D.) κυλιστοὺς ἱματίων δέκα.
κυλίω.
For this form which replaces the older pres. in --ίνδω, see
the citations συ. βόρβορος.
κυλλός.
In P Lond 77619 (Α.}. 552) (= III. p. 278) we read of a
κυλλὴ κυκλάς (‘crooked wheel” ?) used for purposes of
irrigation: the exact character of the machine is unknown.
In Herodas Prooem. 4 (ed. Nairn p. 101) τ]ὰ κυλλὰ ἀείδειν
refers to the ‘‘limping” verse, the ‘‘choliambic ”: cf. the
use of χωλός in 2d. i. 71 χωλὴν δ᾽ ἀείδειν χωλ᾽ ἂν ἐξεπαίδευσα,
“ΤᾺ have taught her for her lame (vicious) advice to go
limping away” (Ed.), and the juxtaposition of the two
adjectives in Mt 1580,
κῦμα.
P Lond 46386 (iy/a.p.) (=I. p. 73) ὑπὸ τῶν τῆς θαλάσσης
κυμάτων : cf. 20. 24 (=I. p. 66) κυματούμ(ενον), ‘rolled
like a wave”’ (Ed.).
κύμβαλον.
With 1 Cor 13! cf. P Hib I. 5413 (c. B.c. 245) (= Wit-
kowski?, p. 34), where in preparation for a domestic festival
Demophon sends for a certain Zenobius—txovta τύμπανον
καὶ κύμβαλα καὶ κρόταλα, ‘with tabret, and cymbals,
and rattles”: cf. Deissmann ZA Ὁ. 150ff. The word is
frequent in the LXX, eg.1 Kings 18°: for the verb
κυμβαλίζω see Neh 1257.
᾿΄
κύμινον
κύμινον, :
““cummin,” a word of Phoenician origin (Heb. 7,33--
Isai 287.7). Cf. P Tebt I. 11218 (an account—B.c. 112)
λόγος... . κυμίνου ~ ἐλ(αίου) ve, 24. 11. 314} (ii/a.p.)
κυμ[(]νου μέτρον ἃ, P Fay rori-9 (c, B.c. 18) ef saepe.
κυνάριον.
This dim. of κύων, which occurs ψηαζογ in the NT, is used
at least once by Epictetus—iv. 1. 111 εἶθ᾽ οὕτως. . πρόσ-
Ade ἐπὶ κυνάριον, ἐπὶ ἱππάριον, ἐπὶ ἀγρίδιον, ‘ then proceed
thus . . toa dog, a horse, an estate” (Sharp, p. 23). For
the more classical κυνίδιον (Lob. Phryn. p. 180) see M.
Antoninus vii. 13 κυνιδίοις ὀστάριον ἐρριμένον, ‘a bone
thrown to lap-dogs.”
κύπτω.
See s.vv. ἀνακύπτω, κατακύπτω, παρακύπτω. ᾿Εἰκκύπτω
is found several times in the LXX, eg. Ps tor (102)19
ἐξέκυψεν ἐξ ὕψους ἁγίου αὐτοῦ.
Κυρηναῖος
is found in P Petr I. 16 (1)3 (B.c. 237) the will of a certain
Menippus—K[up]yvatos τῆς ἐπιγονῆς, ‘a Cyrenean by
descent”: cf. 7d. 22(1)* (B.c. 249) Θεαρίστιος Κυρηναῖος
τῶν περὶ Λυσίμαχον, and Michel 897% (i/B.c. ad init.).
Κυρήνη.
For the presence of a Jewish population in Cyrenaica see
the decree set up at Berenice by the Jewish community in
honour of the Roman governor, M. Tittius—C/G III. 5361
ἔδοξε τοῖς ἄρχουσι TH πολιτεύματι τῶν ἐν Βερενίκῃ ᾿Ιου-
δαίων κτλ.
Κυρήνιος.
Upon the different forms of this proper name in the MSS.
of Lk 25, see Robertson Gr. p. 192, and for the bearing of
certain recently discovered inserr. on Quirinius’ Governorship
of Syria, and the date of the Nativity (now to be placed in
all probability in B.c. 8), see W. M. Ramsay Recent Dis-
covery, pp. 222-300, Journal of Roman Studies vii. p. 273 ff.
There is also a convenient summary of the new evidence by
W. M. Calder in Discovery i. (1920), p. 100 ff.
κυρία.
The use of κυρία 45 a courteous, and even affectionate, form
of address in the ordinary correspondence of the time, may be
said to have settled what Westcott (222. of S. John, p: 214)
regarded as the ‘insoluble ’’ problem of 2 Jn by showing
that κυρία there must be understood not of a church, nor of
any dignified ‘‘lady,’’ but of a ‘‘dear’’ friend of the writer,
Thus in P Oxy IV. 744? (B.c. 1) we find a man writing —
Βεροῦτι τῇ κυρίᾳ pov, ““ἴο my dear Berous,” and similarly
in an invitation to a festival, 25, I. 1121.3.7 (iii/iv. A.D.), the
appellative occurs thrice (cf. the repetition in 2 Jn) in the
same sense—xalpois, κυρία μου Lepnvla . . π(αρὰ) lero-
gelptos. πᾶν ποίησον, κυρία, ἐξελθεῖῖν τῇ] K τοῖς γενεθλίοις
τοῦ θεο[Ὁ] . . . ὅρα [μὴ] ἀμελήσῃς, κυρία, ““ greeting, dear
Serenia, from Petosiris. Be sure, dear, to come up on the
2oth for the birthday festival of the god. See that you do
not forget, dear.” Cf ΦΧ VI. iii, p. 194 ff, where
364
,
κυριευω
Rendel Harris with his accustomed ingenuity further dis-
covers that John’s ‘‘dear’’ friend was a Gentile proselyte
of the tribe of Ruth, and like Ruth a widow! The word
is also used with more formality by a slave addressing her
“mistress” in P Tebt II. 413! (ii/iii A.D.) “Ad (= ᾿ΑΦρ)-
οδίτη ᾿Αρσινοῆτι τῇ κυρίᾳ πολλὰ χαίρειν... μὴ δόξῃς με,
κυρί[α], ἠμεληκέναι σου τῶν ἐντολῶν... ἀπόδος παρ᾽ ᾿Απ-
(= ᾿Αφρ)οδίτης κυρίᾳ, and in the Christian P Oxy VI.
939°" (iv/A.D.) (= Selections, p. 128), where a servant
writes to his master that the favour of the Lord God had
been shown—@ore τὴν] κυρίαν ἀνασφῆλαι ἐκ τῆς καταλα-
βούσης [αὐτὴν νόσου, ‘ by the recovery of my mistress from
the sickness which overtook her’’ (Edd.), and by saving
her life in answer to her prayers—rats eb] x ats ἡμῶν ἐπένευσεν
διασώσας ἡμῖν [τὴν ἡμῶν] κυρίαν. See also s.v. κύριος.
κυριακός,
which occurs in 1 Cor 112°, Rev 11°, is described by
Grimm-Thayer as ‘‘a bibl. and eccles. word,” but exx. of it
from the inscrr. = ‘‘ Imperial” are given by LS, and the
same usage is amply supported by our documents. The
following instances may suffice—P Lond 328° (A.D. 163)
(= IL. p. 75) a camel is provided εἰς κυριακὰς χρείας τῶν
ἀπὸ Bepvelkns γεινο(μένων) ποριῶν (7. πορειῶν), ‘for Im-
perial service on the caravans that travel from Bernice,”
P Oxy IIT. 474%! (A.D. 184 ?) τοῦ κυριακοῦ χρήματος, “the
Imperial revenue,’’ P Giss 1. 488 (A.D, 202-3) κατὰ κυριακῆς
yfis (see the editor’s note), P Oxy XII. 1461! (a.p. 222) ἐν
κτήσει κυριακῇ, “in Imperial ownership,” BGU I. 115
(iii/A. D.) εἰς τὸν κυριακὸν λόγον, “into the Imperial treasury,”
and 74. 266° (a.p. 216-7) εἰς τὰς ἐν Συρίᾳ kvpifa]kas
ὑπηρεσίας, ‘‘ for the Imperial service in Syria.’’ The earliest
known ex. of this official use of the word is apparently OG/S
6695 (A.D. 68) εἰδὼς τοῦτο συμφέρειν Kal ταῖς κυριακαῖς
ψήφοις (‘the Imperial finances”’),18 %o<i> τῶν ὀφει-
λόντων εἰς τὸν κυριακὸν λόγον (‘the Imperial treasury”) :
see Deissmann ZAZ p. 362 ff., where attention is also drawn
to the significant use of Σεβαστή, as denoting “* Emperor’s
Day ”’ in this same inscr., and the conjecture is thrown out
“that the distinctive title ‘Lord’s Day’ may have been
connected with conscious feelings of protest against the cult
of the Emperor with its ‘Emperor’s Day’”’ (p. 364) ; cf.
also Encycl. Brit. 2813 ff., and Wilcken Ostr. i., p. 812.
The word κυριακός had been previously discussed by Deiss-
mann in BS p. 217 ff., and to his citations from the inserr.
we may add PAS ii. 14 (Makuf, ancient Heraclea, in Caria)
ἀποτίσει τῷ κυριακῴ [φ]σκῳ, 20. 21 (same place) ἀπο[τ]είσει
[τ]ῷ κυριακῷ φίσκῳ (cited by Hatch JAZ xxvii, 2, p. 138 f.).
The word is used of a church-building in the iv/a.p. P Oxy
VI. 903" ἀπελθοῦσα [et]s τὸ κυριακὸν ἐν Σαμβαθώ, “when
I had gone out to the church at Sambatho”’ (Edd.), cf. 31,
A Syracusan inscr., Kazde/ 737—no date, runs—
“Hpépa κυριακῇ δεσμευθεῖσα ἀλύτοις καμάτοις ἐπὶ κοίτης,
ἧς καὶ τοὔνομα Κυριακή, ἡμέρᾳ κυριακῇ παντὸς βίου λύσιν
ἔσχε.
MGr κυριακή, ““ Sunday.”
κυριεύω
is construed with gen. of obj., as in Lk 2235 etc., in such
passages as P Par 1.515 (B.C. 120) οἰκιῶν, ὧν καὶ τῶν προγό-
κύριος
νων μου κεκυριευκότων ἐφ᾽ ὅσον περιῆσαν χρόνον, or P Tebt
Ι. ro4! (B.c. 92), a marriage contract in which provision is
made that the wife is to own their property in common with
her husband—kvpevtoveay (1 Kuptevoucay—but cf. Mayser
p- 147) μετ᾽ αὐτοῦ κοινῇ τῶν ὑπαρχόντων αὐτοῖς : cf. also
Michel ο76}1 (B.c. 300) ὧν τε αὐτὸς ἐκυρίευσεν, ‘‘ those
things for which he was personally responsible.” P Lond
1544 (A.D. 68) (= 11. p. 179) μηδὲ τοὺς παρ᾽ αὐτοῦ κυριεύ-
ovta[s αὐτῶν] . . K(al) κατασπῶντες shows part. acc. plur.
in -ας followed by one in -ες (Thackeray Gr. i. p. 149). In
the magic P Lond 12188 (iii/A.p.) (= I. p. 111) the verb is
followed by the acc.—tod κυριεύοντος τὴ(ν) ὅλην οἰκουμένην,
and in P Eleph 14" (Ptol.) the usual constr. with the gen.—
τῆς δὲ γῆς κυριεύσει Kal τῶν Kapma@v—is accompanied by an
absol. constr.—?? κυριεύσουσιν δὲ καθ᾽ ἃ Kal οἱ πρῶτον
κύριοι ἐκέκτηντο. For the same two constructions we may
compare the verb with the gen. in Rom 69,14 α΄. and its
absol. occurrence in 2 Cor 317 οὗ δὲ τὸ πνεῦμα κυριεύει, ἐλευ-
θερία according to Bishop Chase’s happy conjectural reading :
see /7S xvii. p. 60 ff. On 6 κυριεύων as the colloquial name
for the ‘‘ master’’ argument, see Epict. ii. 19. 1. The subst.
κυριεία is found in P Tor I. rv. 87 (B.c. 116) μηδεμιᾶς κρατή
σεως μηδὲ Kuptelas τινὸς ἐγγαίου περιγενομένης αὐτῶι, where
the editor (p. 152) distinguishes between κράτησις, occupatzo,
Possessto, or tus 171 ve, and κυριεία, domenzum, or tus ad rem :
for the form κυρεία, as in Dan 419 (Theod.) a/., cf. P Amh
II. 951.6 (A.D. 109) τὴν τούτων κυρ[εἸἰίαν Kal κράτησιν, P
Tebt 11. 294?® (A.D. 146). See also Mayser Gr. pp. 92,
417.
κύριος.
(1) κύριος is used in the wide sense of ‘‘ possessor,”
“ owner,” as in Mk 13, in P Tebt I. 5147 (B.c. 118) τοὺς
κυρίους τῶν . . οἰκιῶν, ‘‘the owners of the houses,” and
hence the meaning ‘‘ master,” as in P Amh II. 135! (early
ii/A.D.) 6 κύριος τῇ Ὑ προέγραψεν ἡμᾶς, ‘the master wrote
us on the 3%’’—with reference to certain instructions which
the writer of the letter had received.
(2) From this the transition is easy to Κύριος either as a
title of honour addressed by subordinates to their superiors,
or as a courteous appellative in the case of persons nearly
related. (a) As exx. of the first class we may cite P Fay
1067 (c. A.D. 140) ἐξησθένησα . . . κύριε, “1 became very
weak, my lord ’’—a petition to a Prefect, and, more generally,
τό. 129% (iii/A.D.) χαῖρε, κύριε T[e]pidrat[e, 26. 134? (early
iv/A.D.) παρακληθεὶς κύριε σκῦλον σεαυτὸν πρὸς ἡμᾶς,
“ΕἼ entreat you, sir, to hasten to me” (Edd.), P Lond 4175
(c. A.D. 346) (II. p. 299, Selections, p. 124) γινώσκιν σε
θέλω, κύριε περὶ] ἸΤαύλω τοῦ στρατιότη περὶ τῆς φυγῆς--
the village priest of Hermopolis to a military official with
reference to a deserter named Paulus, and the Christian
P Heid 68 (iv/a.p.) (= Selections, p. 125) κύριέ pov ἀγαπιτέ
—a certain Justinus to a Christian “‘brother’’ Papnuthius.
See also s.v. κυρία, and cf. Pretsigke 1114f (A.D. 147-8)
ἐκόψαμεν τοὺς μεγάλους λίθους. . els τὴν πύλην τοῦ κυρίου
᾿Απόλλωϊνος καὶ] τῆς κυρίας [ (b) The designation is
applied to near relatives, e.g. a father—BGU II. 4232
(ii)A.D.) (= Selections, p. 90) ᾿Απίων ᾿Εἰπιμάχῳ τῷ πατρὶ
kal κυρίῳ πλεῖστα χαίρειν, a mother—P Lips I. 110! (iii/iv
A.D.) Σαραπίω]ν . τῇ κ[υ]Ἱρίᾳ pov μητρὶ...
- 5 a brother— |
365
κύριος
BGU III. ο49᾽ (c. A.D. 300) κυρίῳ μου ἀδελφῷ “Hpa, a
sister (and probably wife) —P Oxy IV. 7441 (B.c. 1) (= Selec-
tions, p. 32) Ἱλαρίωνα (/.—tov)”"Adure τῆι ἀδελφῆι πλεῖστα
Χαίρειν, and even a son—zd. I. 123} (iii/iv A.D.) κυρίῳ pov
vid Διονυσοθέωνι.
(3) It is, however, with the religious use of κύριος that
we are specially concerned, and in keeping with the con-
ception of ‘‘lordship,’’ which was so characteristic of Oriental
religions, we may begin by noticing its common use in con-
nexion with the cult of the Egyptian God Sarapis. Letters
frequently begin with some such formula as—rpd μὲν πάντων
εὔχομαί σε ὑιαίνειν (1. by—) καὶ τὸ προσκύνημά cov ποιῶ
παρὰ τῷ κυρίῳ Σιαράπιδι, ‘before all else I pray for your
health, and I supplicate the lord Sarapis on your behalf”’
(P Fay 127°—ii/iii a.p.), and we may add, owing to the
striking resemblance of phraseology to 1 Cor 1024 such
invitations to a ceremonial feast in the Serapeum as P Oxy I.
ττοῦ (ii/A.D.) ἐρωτᾷ σε Χαιρήμων δειπνῆσαι cis κλείνην τοῦ
κυρίου Σαράπιδος ἐν τῷ Σαραπείῳ αὔριον, ἥτις ἐστὶν τε, ἀπὸ
ὥρας θ, ““ Chaeremon requests your company at dinner at the
table of the lord Sarapis in the Serapaeum to-morrow, the
15th, at 9g o'’clock”’ (Edd.), cf. 7. III. 523 (ii/a.p.)
(= Selections, p. 97).
(4) From this it is easy to see how the title came to be
applied to sovereigns or rulers in the East. Thus, to confine
ourselves to the period immediately preceding the Christian
era, Deissmann (LAZ p. 356) cites the description of
Ptolemy XIII. as τοῦ κυρίου βασιλ[έ]ος θεοῦ, ‘the lord king
god,” from an inscr. of 12th May B.c. 62 (OGZS 1868), and
another inscr. from Alexandria of B.c. 52 where Ptolemy
XIV. and Cleopatra are called ot κύριοι θεοὶ μέγιστοι, ‘the
lords, the most great gods” (cf. Berd. Sitzungsberichte, 1902,
p- 1096). Similarly, as the same writer points out (LAZ,
P- 357), κύριος is applied to Herod the Great (B.c. 37-34)
in OG/S 4151 BajowWet Ηρώδει κυρίῳ, and to Herod
Agrippa I. (A.D. 37-44) in 7d. 418! ὑπὲρ σωτηρίας κυρίου
βασιλέως ᾿Αγρίππα, a’.
There is no evidence that the title was applied to the
Roman Emperors in the West before the time of Domitian.
Indeed it was specially disclaimed by Augustus and Tiberius
as contrary to the Roman conception of the ‘‘ Principate”
(see Ovid Fast. ii. 142, Suet. dug. 53, Tac. Ann. ii. 87,
Suet. 77). 27, cited by Hatch /BZ xxvii. 2, p. 139). In
the East, on the other hand, it was bestowed on Claudius,
and becomes very common in the time of Nero. For
Claudius we may cite the official report of certain events
which had taken place—f (ἔτους) Τιβερίου Κλαυδίου Kat-
σαρος τοῦ κυρίου (P Oxy I. 37 ®—a.p. 49 (= Selections,
Ρ- 49)), and Ostr 10388 (a.D. 54) (δ (ἔτους) (Τιβερίου) KAav-
Sfov. . . τοῦ κυρίου. Numerous other ostraca in Wilcken’s
collection show the designation as applied to Nero e.g. 164
(A.D. 60) (ἔτους) £ Νέρωνος τοῦ κυρίου Χοίαχ ~ 17%, al. :
cf. also for the absence of the art., as in Lk 211, Col 317,
Meyer Ost¢v 39% (A.D. 62) ἔτος ἢ Népovos κυρίου Ilatve 7.
From the papyri it is sufficient to quote P Oxy II. 246%
(A.D. 66) in which a registration of cattle is certified as
having taken place—(%rous) ιβ Νέρωνος τοῦ κυρου (1 κυρίου),
and from the inscrr. Syé/ 37651 (Boeotia—a.D. 67), where
Nero is hailed as 6 τοῦ παντὸς κόσμου κύριος Νέρων : cf. 5.
To later dates belong such passages as Meyer Ostr 17%
(A.D. 74-5) Οὐεσπασιανοῦ τοῦ κυρίου, Magn 192° (time of
κύριος
Antoninus) τειμηθέϊντα] ὑπὸ τῶν κυρίων ᾿Αν[τωνείνου καὶ
Κομόδου καῇ «Λουκί]ου Οὐήρου, and Priene 230° (A.D. 196-
212), where a proconsul is described as ὁ τῶν κυρίων ἐπί-
τροπος, the κύριοι being Septimius Severus and Caracalla or
Caracalla and Geta. See further the material collected by
Roscher Ausf. Lex. d. griech. τὸ. rim Mythologie ii. 1,
p- 1755 ff., Kattenbusch Das apostolische Symbol ii. p. 605 ff,
Lietzmann HZNT iii. 1, p. 53 ff., and especially the full
investigation in W. Bousset’s Ayrios Christos, Gottingen,
1913.
(5) It lies outside our immediate purpose to examine the
Pauline usage of κύριος in detail (cf. Zhess. p. 136 ff.) beyond
remarking that while that usage was doubtless primarily
influenced by the LXX, which employed κύριος to render
the tetragrammaton, there is good reason for finding in the
Apostle’s insistence upon ‘‘the name (of κύριος) which is
above every name’’ (Phil 25) a protest against the worship
of “τῆς. gods many and lords many (θεοὶ πολλοὶ καὶ κύριοι
moNdol)’’ (1 Cor 85), with which Christianity found itself
confronted. See especially Deissmann’s illuminating dis-
cussion in LAE p. 353 ff., which has been freely drawn
upon here, and for the Pauline idea of κύριος the art. by
Bohlig in ZV7 WV xiv. (1913), p. 23 ff.
(6) One or two miscellaneous exx. of the title may be
added. Thus, in view of Lightfoot’s statement (PA2/.?
p- 312 π.5) that κύριε is not used in prayer to God before
apostolic times, we may quote P Tebt 11. 284° (i/B.c.) kal
ὡς θέλει ὁ Σεκνεβτῦ(νις) 6 κύριος θεὸς καταβήσομαι ἐλευ-
θέρῳς--ἰῃς writer had received an oracular response: cf.
Preisigke 1068 παρὰ τῷ κυρίῳ θεῷ Byog. In OG/S
655°, an inscr. from Socnopaei Nesus in the Faytim of
date March 17 B.C. 24, mention is made of a building dedi-
cated—rai θεῶι καὶ κυρίῳ (cf. Jn 207°) Σοκνοπαίωι. And
for the Septuagint formula ‘‘lord of the spirits’’ (cf. Numb
1655, 2718) cf. the Jewish prayer for vengeance Sy// 816
(ii/i B.c.—see LAE p. 423 ff.), which commences—émuka-
λοῦμαι καὶ ἀξιῶ τὸν θεὸν τὸν ὕψιστον, τὸν κύριον τῶν
πνευμάτων καὶ πάσης σαρκός, and the magic P Lond 46487
(iv/A.D.) (= I. p. 80) ἐπικαλοῦμαί σε τὸν κτίσαντα γῆν Kal
ὀστᾶ καὶ πᾶσαν σάρκα Kal πᾶν πνεῦμα. . . θεὸς θ[ εἸῶν ὁ
κύριος τῶν πνευμάτων.
(7) There are two other usages of κύριος, which are not
found in the NT, but which are so common in our docu-
ments that they may be mentioned here for the sake of
completeness. (a) The first is the application of © κύριος
to the legal ‘‘ guardian” of a woman, which occurs as early
as B.C. 139 in P Grenf II. 1513 μετὰ κυρίου τοῦ αὐτῆς
ἀνδρὸς “Epplov: cf. from Roman times P Oxy II. 255%
(A.D. 48) (= Selections, p. 46), a census-return παρὰ Θερ-
[μου]θαρίου τῆς Θοώνιος μετὰ κυρίου ᾿Απολλωί(νίου) τοῦ
Σωτάδου, BGU I. 225 (A.p. 114) (= Selections, p. 74), a
petition from a woman who states that at the moment she
has no guardian—rd παρὸν μὴ ἔχοντα κύριον, P Fay 328
(A.D. 131), a property return by Sambous μετὰ κυρίο(υ) τοῦ
ὁμοπατρίο(υ) Kal ὁμομητρίον ἀδελφοῦ ᾿Αλλόθῳνος, ‘under
the wardship of her full brother on both the father’s and
mother’s side, Allothon (?) ” (Edd.), and the late P Lond V.
1724”° (A.D. 578-82). See further Wenger Stellvertretung,
p- 173 ff., Archiv iv. p. 78 ff., v. p. 471 ff. (Ὁ) The second
is its usage as an adj. = “‘ valid,” e.g. P Eleph 1" (8.6.
311-310) (= Selections, p. 4) ἡ δὲ συγγραφὴ ἥδε κυρία ἔστω
366
κωλύω
πάντηι πάντως, “and let this contract be valid under all
circumstances,” P Tebt I. 1oq*! (B.c. 92) Διονύσιος ἔχω
κυρίαν, “1, Dionysius, have received the contract, which is
valid,” P Oxy II. 275%5 (A.D. 66) (= Se/ectzons, p. 57) κυρία
ἡ διδασκαλική, ‘‘ the contract of apprenticeship is valid,” a/.
κυρόω,
“ratify,” “confirm,” as in Gal 315, is common in legal
documents, as when with reference to the sale of property
the purchaser undertakes if the sale is confirmed to pay a
certain sum into the government bank —P Amh II. 97!
(A.D. 180-192) ἐφ᾽ & κυρωθεῖσα διαγράψω ἐπὶ τὴν δημοσίαν
τράπεζαν, adding that he will remain in undisturbed posses-
sion and ownership for ever—? ἐὰϊν φαίν[η]ται κυρῶσαι,
“ΠΕ you consent to confirm the sale’’; but that if he is not
so confirmed, he will not be bound by his promise—!? ἐὰν
δὲ μὴ κυρωθῶ οὐ κατασχε[θ]ήσομαι τῇ [ὑ]ποσχέσει: cf. P
Tebt II. 2945 (A.D. 146) ἃς κ[αὶ] διαγράψω κυρωθεὶς ἐπὶ
τὴν ἐπὶ τόπων δημοσίαν τράπεζαν ταῖς συνήθεσι προθεσμίαις,
“which sum I will, as soon as my appointment is ratified,
pay into the local public bank at the accustomed dates”
(Edd.), AZ¢chel 478% (1i/B.c.) δεδόχθαι οὖν τῶ[ι κοινῶι,
κυρωθέντος τοῦδε τοῦ ψηφίσμ[ατο]ς, and the interesting
Commagene rescript OG/S 383°" (mid. i/B.c.) νόμον δὲ
τοῦτον φωνὴ μὲν ἐξήγγειλεν ἐμή, νοῦς δὲ θεῶν ἐκύρωσεν,
307 διατάξεως ταύτης δύναμιν ἱερὰν ἢ τιμὴν ἡρωϊκήν, ἣν
ἀθάνατος κρίσις ἐκύρωσεν. For κύρωσις cf. 2b. 455}7 (i/B.c.)
κατ᾽ οὖσαν μετὰ ταῦτα ἐν ἑαυτοῖς κύρωσιν, P Tebt IT. 29718
(c. A.D. 123) ἀντ[έγραψεν ὁ στρ]ατηγὸς. .. τὴν ἐπ[ε]νεχ-
θεῖσαν ὑπὸ τοῦ Μαρσισο[ύχου κύ]ρωσιν ἐπὶ τῶν τόπων μὴ
εἶναι, ‘‘ the strategus replied . . . that the certificate of ap-
pointment produced by Marsisuchus was not to be found on
the spot” (Edd.).
κύων.
The metaph. usage of κύων as a term of reproach (cf. Mt
7°, Phil 35, Rev 22") may be illustrated from the letter of a
soldier, who writes to his mother complaining that she has
abandoned him ‘‘as a dog” —BGU III. 814!® (iii/a.p.)
ἀφῆκές [μοι οὕ]τῳ[9] ὡς κύων (/. κύνα).
κωλύω.
P Eleph τοῦ (B.c. 223-2) ἀπόστειλ[ο]ν . ., ὅπως μὴ διὰ
ταῦτα κωλυώμεθα.. . . τοὺς [λ]όγους εἰς τὴν πόλιν [κα]τα-
πέμψαι, P Magd 2° (B.C 221) ἐμοῦ δὲ βουλομένης ἐπισυντε-
λέσαι τὸν τοῖχον, . . . Πόωρις κεκώλυκεν οἰκοδομεῖν, P
Petr IT. 11(1)? (1}8.6.} (= Se/ections, p. 7) μηθέν σε τῶν
ἔργων κωλύει, P Oxy III. 471% (ii/a.D.) τί οὖν ὃ κατηφὴς
σὺ καὶ ὑπεραύ[σ]τηρος οὐκ ἐκώλνες ; “‘ why then did not you
with your modesty and extreme austerity stop him?” (Εα4.),
| 2. VIII. 1101! (4.10. 367-70) ὅτι δὲ κεκώλυται παρὰ Tots
γόμοις τοῦτο, δῆλον, ‘that this is forbidden by the law is
clear’’ (Ed.). A good ex. of the conative participle is
afforded by Pretsigke 4284® (A.D. 207) ᾿Ορσεύς tis ἀνὴρ
βίαιος kal αὐθάδης τυ[γχάν]ων ἐπῆλθεν ἡμῖν... κ[ω]λύων
τὴν κατεργασίαν: cf. Chrest. I. 3547%. For κώλυμα see
P Hib I. 907° (B.c. 222) ἐὰμ μή [te βα]σιλικὸν κώλυμα
ylévntat, ‘‘if there be no hindrance on the part of the
State” (Edd.) : for κώλυσις see P Tebt 11. 3937" (A.D. 150)
ἢ καὶ κώλυσιν ἢ κακοτεχ[νίαν, ‘or hindrance or fraud”
|
,
κώμη
(Edd.), and for κωλυτής see OG/S 57 (B.C. 311) εἰ μὴ κωλυ-
ταί τιΐνες ἐγένοντο, τότε ἂν συνετελέσθη ταῦτα.
κώμη.
This common word hardly needs illustration, but we may |
note that by the phrase οἱ ἀπὸ τῆς κώμης we are to under-
stand the population of the village in general, and not its
functionaries or official representatives, see e.g. the joint
responsibility of the πρεσβύτεροι and the other members of
the community with respect to certain dues in P Ry] II. 219%
(ii/A. D.) δι(ὰ) τῶν τοῦ ἔτους πρεσβ(υτέρων) [kal τῶν λοιπίῶν)
ἀπὸ τῆ]ς κώμης, P Flor I. 2511 (Α.Ὁ. 265) κινδύνῳ ἡμῶν κ[αὶ
τῶν] ἀπὸ τῆς [κώ]μης καὶ καταγειν[ομέϊνων πάντων, BGU
IV. το 55 (v/A.D.) of ἀπὸ κώμης Κερκῆσις ἦλθαν ε[ἰ]ς τὸν
αἰγιαλὸν τῶν ἀπὸ ᾿Οξυρύγχων καὶ ἐδίοξαν τοὺς ἁλιεῖς
᾿Οξυρύγχ(ων), and cf. Chrest. I. i. p. 43. See also P
Par 631° (B.c. 165) (=P Petr III. p. 26) τοὺς πλείστους
δὲ τῶν ἐν ταῖς κώμαις κατοικούντων λαῶν, P Tebt I. 408
(B.C. 117) σαφέστερον μετειληφὼς τοὺς ἐκ τῆς κώμης
ὁμοθυμαδὸν ἀντέχεσθαι τῆς σῆς σκέπης, “having received
certain information that the inhabitants of the village are
with one accord claiming your protection” (Edd.). For
κωμήτης see P Ryl II. 219% (ii/a.p.). The difficult κωμε-
(=n)yétns of OGZS 971° (end of ii/B.c.) is discussed by
Dittenberger ad 4. and by Pretsigke Ostr. p. 35f.
κῶμος,
“ἔχανε, revelling.’” We are unable to illustrate this
word, but reference may be made to the κωμασία, or sacred
367
κωφός
procession of the images of the gods in Egypt, as in P Tor I.
1vil. 21 (B.C, 116) προάγοντας τῆς κωμασίας, BGU I. 1495
(li/iii A.D.) ταῖς κωμασίαις τῶν θεῶν, P Par 69i%- 4 (a.p. 232)
(= Chrest. 1. 41) παρέτυχεν κωμασίᾳ ἐξ ἔθους ἀγομέ]νῃ
Ἴσιδος θεᾶς μεγίστης, and OGZS 194” (B.C. 42) μετήλλαξε
διηνεκῶς πο]ηθῆναι τὰς τῶν κυρίων θεῶν κωμασίας.
further Sturzius Déa/. Mac. p. 103 ff., and the classic
passage in Clem. Al. Strom. V. vii. p. 354 f. (ed.
Stahlin). For κωμαστής cf. P Oxy X. 1265" (A.D. 336)
κωμαστοῦ θίων προτομῶν καὶ νίκης αὐτῶν προαγούσης,
““celebrant of the divine images and their advancing victory ”’
(Edd.), with the accompanying note, and for κωμάζω see
Deissmann BS p. 237.
See
Kos.
For the history of Cos and of its inscriptions it is sufficient
to refer to the important monograph by W. R. Paton and
Εν L. Hicks The Inscriptions of Cos, Oxford, 1891. On
the acc. Κῶ in Ac 211 see Moulton G». ii. § 53 C (c).
κωφός
is used as a descriptive name in P Tebt II. 2838 (B.c. 93
or 60) ἸΤατῦνιν (/. -1s) ὁ ἐπικαλούμενον (/. -ος) κωφόν
(Z. és): cf. BGU IV. 1196% 88 (c. B.c. 10). The adj. occurs
in several sepulchral epitaphs attached to τάφοι, δάκρυα,
and χάρις (KazbeZ 208° (ii/a.D.), 2525 (i/a.D.), 298%). For
the adv. κωφῶς = Lat. obscure, see Vett. Val. pp. 251%,
30178.
A
λαγχάνω---λαλιά
λαγχάνω,
‘obtain by lot,” c. acc., may be illustrated by such pas-
sages as P Tebt II. 382° (B.c. 30-a.D. 1) λελονχέναι pe εἰς
τὸ ἐπιβάλλον por μέρος. . ἀρού(ρας) uP, “ that I have ob-
tained by lot as the share falling to me 12 arourae,” and
similarly 26. 383!4 (a.p. 46). Cf. also P Ryl II. 15727
(A.D. 135) παρέξει δὲ ἡ λαχοῦσα τὴν ν[ο]τίνην μερίδα τῇ
λαχούσῃ [τὴν βορρίνη]ν. .. εἴσ[ζο]δον καὶ ἔξοδον, ‘the
recipient of the southern portion shall permit the recipient of
the northern portion entrance and exit” (Edd.), P Oxy III.
5037° (A.D. 118) κυριεύειν ὧν λέλονχεν εἰς τὸν αἰεὶ χρόνον,
20. IX. ττ86ὅ (iv/aA.p.) cited s.v. ἱμάς, and from the inscrr.
Syil 186'° (end of iv/B.c.) ἔλαχε φυλὴν ᾿Εἰφεσεύς, χιλιαστὸν
᾿Αργαδεύς, Michel 978 (B.c. 281-0) ἱερεὺς Aaxov—chosen
priest bylot. On the improper use of Aayxave, ‘cast lots,”
in Jn 1974, to which no parallel has been produced, see Field
ores, p. 106, and for the phrase Aaxpov βάλλω in the same
connexion, see Ev. Petr. 4 with Swete’s note. MGr λα-
χαίνω. Thumb (Hazdbook, p. 338) cites a folksong μὴ λάχῃ
καὶ περάσῃ, ‘let him not by chance pass by,’’ and (p. 19S)
the phrase μὴ τύχῃ (λάχῃ) καὶ. . . “lest perhaps.”
“Λάζαρος
is a contracted form οἵ ᾿Εἰλεάζαρος : see s.v. ᾿Εἰλεάζαρ, and
cf. Wetstein ad Lk 16%. The name survives in MGr:
Thumb (Handbook, pp. 239-41) gives a Popular Tale of a |
cobbler called Lazarus—o κὺρ Λάζαρος κ᾽ οἱ δράκοι.
λάθρα,
which Moulton (G*». ii. p. 84) prefers to write instead of
λάθρᾳ, occurs in P Par 2258 (B.c. 165) τοῦτον (sc. λίνον)
λάθρα κομισάμενος : cf. BGU IV. ττ41τ48 (B.c. 14). See
also Boisacq (p. 549) who treats the form as an instrumental
singular.
λαῖλαψ.
This ‘‘poetic”? word (Thumb Ζ]ελεγι. p. 218) is found in
a strange form as a proper name in Preészgke 168 Aatharps.
(for λαλαπαφέτης), ‘‘ipse enim est in turbine volans ” (Ed.).
Boisacq (p. 551) compares the intensive reduplication of this
noun with παιφάσσω and μαιμάω.
λακέω.
᾿Ελάκησεν, “ burst asunder,’’ in Ac 118 is best referred to
λακέω (not AdoKw): see Blass ad /., who compares διαλᾶ-
κήσασα = Siappayetoa in Aristoph. Wd. 410 and Act.
Thom. 33 ὃ δὲ δράκων φυσηθεὶς ἐλάκησε καὶ ἀπέθανε, kal
ἐξεχύθη ὁ ἰὸς αὐτοῦ καὶ ἡ χολή.
λακτίζω.
With the use of this verb in Ac 2614 cf. BGU III. 10077
(iii/B.C.) τ]ὴν θύραν μου ἐλάκτιζον Tots ποσίν. See also
Herodas vii. 118 Bots ὁ λακτίσας ὑμᾶς, ‘it was an ox that
kicked you,’’ with reference to a kick from a clumsy, ill-
fitting shoe. The subst. is found in P Amh II, 1411° (a.p.
350) γρόνθοις τε Kal λακτί[σήμασιν, ‘with their fists and
heels’’ (Edd.): cf. P Gen I. 5627 (A.D. 346) τὴν πλευρὰν
πάσχω λάκτιμα λαβών.
λαλέω.
In P Amh II. 1315 (early ii/A.D.) a brother writes to his
sister with reference to the management of certain family
property, stating that he will remain where he is until he
learns that all is safely settled, and adding—eédml{w δὲ θεῶν
θελόντων ἐκ τῶν λαλουμένων διαφεύξεσθαι Kal μετὰ τὴν
πεντεκαιδεκάτην ἀναπλεύσειν, “ but I hope, if the gods will,
to escape from the talking and after the fifteenth to return
home.’”’ See also P Oxy I. 1198 (ii/iii A.D.) (= Selections,
p- 103) where the naughty boy writes to his father— οὐ
θέλις ἀπενέκκειν μετ᾽ ἐσοῦ els ᾿Αλεξανδρίαν, od μὴ γράψω
σε ἐπιστολήν, οὔτε λαλῶ σε, οὔτε υἱγένω σε εἶτα, “if you
refuse to take me along with you to Alexandria, I won’t write
you a letter, or speak to you, or wish you health henceforth,”
P Fay 1264 (ii/iii A.D.) ἤκουσα φίλον Tod πατρός μου λαλοῦν-
Tos περὶ σοῦ ὅτι πεμψεν (/. ἔπεμψεν) ἐπὶ τὴν πενθερά (/.—pav)
σου χάριν τοῦ κτήματος, “1 heard a friend of my father’s
saying about you that he had sent a message to your mother-
in-law about the farm’”’ (Edd.), BGU III. 82218 (iii/a.D.)
ἵνα εὕρωμεν Kal ἡμῖς εὔλογον λαλῆσαι αὐτῇ, γράψον Kov-
πανηοῦτι ἐπιστολήν, and the magic P Lond 1211 (iii/A.D.)
(=I. p. 89) a recipe against old women’s garrulity—ypatv
μὴ τὰ πολλὰ Aa[A]etv. This last papyrus shows also the
subst. λάλημα (LXX), & (=I. p. 105) φίλτρον ἐπὶ λαλή-
ματος kata φίλων. The above exx. all bear out the usual
distinction that, while A€yw calls attention to the substance
of what is said, the onomatopoetic λαλέω points rather to
the outward utterance: cf. McLellan Gosfe/s, p. 383 ff. and
Milligan’s note on 1 Thess 1%. With λαλέω, “1 make
known by speaking ”’ with the further idea of exfo//ing, as in
Mt 2618 a/., cf. the inscr. with reference to a mother and
brother—éy καὶ ἣ σωφροσύνη κατὰ τὸν κόσμον λελάληται
(Archiv ν. p. 169, No. 245). MGr λαλῶ (-ἔω), ‘‘speak.””
λαλιά.
From its classical sense ‘‘talkativeness,’’ ‘‘ chatter,”’
λαλιά comes to be used in the NT simply for ‘‘ speech,”
“talk’’: cf. Joseph. B./. ii. 8. 5 οὐδὲ κραυγή ποτε τὸν
οἶκον, οὔτε θόρυβος μολύνει, τὰς δὲ λαλιὰς ἐν τάξει παρα-
368
apa
χωροῦσιν ἀλλήλοις. As showing however the danger
accompanying much ‘‘talking’’ we may cite the early
Christian letter, P Heid 618 (iv/a.D.) (= Selections, p. 126)
ἵνα οὖν μὴ πολλὰ γράφω καὶ φλυραρήσω (/. φλυαρήσω),
ἐν γὰρ [πο]λλῇ λαλιᾷ (cf. Sir 205) οὐκ ἐκφεύξοντ[αι] (τ)ὴ(ν) |
ἁμαρτίη (cf. Ῥτον 1019), παρακαλί(ῶ) [ο]ῦν, δέσποτα, ἵνα
μνημον[εἸύῃς μοι εἰς τὰς ἁγίας σου εὐχάς, ‘in order that I
may not by much writing prove myself an idle babbler, for
‘in the multitude of words they shall not escape sin,’ I
beseech you, master, to remember me in your holy prayers.”’
For a new literary reference for the adj. λάλος, see the
fragment of an anthology, P Tebt I. 19 (c. B.c. 100) φιλέρη-
pos δὲ νάπαισιν λάλος avrape(Ber’ axa, “chattering Echo,
lover of solitude, answers in the dells’’ (Edd.).
Aad.
It may be noted that the Heb. form Aapé in Mk 15* is
corrected by Mt (2745) into the Aram. λεμά. On the variety
of spelling in the codd. see WH Wores*, p. 21, and the
apparatus in Souter’s ov. Test. Gr.
λαμβάνω
in its ordinary sense of ‘‘ receive,” ‘‘ get,” as in Mt 78,
Jn 357, is naturally very common, e.g. P Giss I. 67° (ii/a.p.)
ἔλαβόν σου ἐπιστολήν, P Ryl II. 122} (a.p. 127) λαβὼν τὸ
πιττάκιον τὸ ἀκόλουθον ποίει, “on receipt of this document,
act in accordance with it” (Edd.), P Fay 1274 (ii/iii a.p.) |
ἐὰ (= ἐὰν) λάβητε φαγὸν πέμψαι ἐμοὶ διὰ Karolrov, “if you
get any lentils send them to me by Katoitus " (Edd.), and
76, 1355 (iv/A.D.) τὰ ἀργύρια ἃ ἔλαβες, “money which you
received.” Similarly in connexion with money receipts, as
26. 1098 (early i/A.D.) ἀποχὴν θέλω λαβεῖν, “1 wish to get a
receipt,” 20. 2113 (A.D. 134) ἀλλήλ[οις] ἀποχὰς τούς τε
διδόντας καὶ τοὺς λαμβάν[ο]ντας, ‘‘that payer and payee
shall mutually give receipts’’ (Edd.). Wilcken Ostr. i. p.
109 has pointed out that in the case of all ostraca receipts
known to him the writers were Romans, but see 7hed Ostr
1058 (A.D. 148) ἐλάβαμεν παρὰ σοῦ ἀχύρου δημοσίου γόμου
ἑνὸς ἡμίσους, ‘we have received from you one and a half |
| 11. 3*8 (B.c. 127) (=P Par 14) λήμψομαι παρ᾽ αὐτῶν δι᾿
loads of chaff for public use,’’ where the name of the writer,
Paeris, is clearly Egyptian (see the editor’s note). For the
meaning “ take,’’ as in Mt 133!)33, cf. P Fay 1149 (A.D. 100)
ἐρώτησέ pe “Hppovat εἵνα αὐτὸν λάβῃ εἰς Κερκεσοῦχα,
** Hermonax has asked me to let him take him (a certain |
Pindarus) to Kerkesucha,’’ and for the additional thought |
| 46f., and on the fut. middle.in act. sense see Proleg. p. 154 f.
“‘catch,”” ‘‘ take captive,’’ cf. the temple-inscr. OGZS 5987
(i/A.D.) ὃς δ᾽ ἂν ληφθῇ, ἑαυτῶι αἴτιος ἔσται διὰ Td ἐξακο-
λουθεῖν θάνατον, cf. 2 Cor 117° RV, but see Field Motes,
Ῥ. 184f. The verb is construed with the inf., like the com-
pound παραλαμβάνω in Mk 74, in BGU IV. 11144 (B.c. 8-
7) ἐπεὶ τυ[γ]χάνει ὁ Κόιντος εἰληφὼς παρὰ τοῦ πάτρωνος
ἑαυτοῦ. . . ἀποκαταστῆσαι ἐνταῦθα τῶι ἹἹμέρωι δῶρον
«tA. With the simplex in ΜῈ 13?° we may compare P Iand
1318 (iv/A.D.) ἵνα μετὰ χαρᾶς σε ἀπολάβωμεν, and for the
dat. of the person, as in LXX 1 Kings 21", see the late 7.
369
| forms of the verb.
20° (vi/vii A.D.) μὴ θελήσατε λαβεῖν σοι ἐκ Tod “Apodei[Tos |
- . . The use of the middle in Mk 8% Ὁ λαβόμενος τὴν
χεῖρα Tod τυφλοῦ, which Blass—Debrunner ὃ 170. 2 describes |
as ‘‘weder klassisch noch neutestamentlich,” may be illus-
trated from P Flor I. 367 (a.D. 312) λ]αβομένου pov τὴ[ν]
Part IV,
λαμπάς
αὐτὴν παῖδα ἀπὸ τῆς τῆς μητρὸς τελευτῆς. In OG/S 808
(iv/B.c.) λαβέσθαι δ[ὲ κ]αὶ συναγόροις τὰ[ν] πόλιν,
λαβέσθαι is = ‘‘eligere’’ (Aésice ἑλέσθαι). For the legal
phrase λαμβάνειν τὸ δίκαιον, ‘to receive satisfaction,”
cf. P Tebt I. 5313 (p.c. 118) ὑπέχειν καὶ λαμβάνειν τὸ
δίκαιον ἐπὶ τῶν Χρηματιστῶν, which the editors describe
as “apparently another way of saying διδόναι καὶ δέχεσθαι
δίκην, according as the verdict was against or for them,” but
see P Magd, p. 64. See also P Ryl II. 6825 (p.c. 89) ἐὰν
δὲ περιγένωμαι, λάβω παρ᾽ αὐτῆς τὸ δίκαιον ὡς καθήκει,
“‘and if I survive, I may obtain satisfaction from her as is
right "—a woman complains to the epistates that she has
been beaten by another woman and her life endangered, and
Michel 394" (mid. i/B.c.) λαβὼν πεῖραν, “having made
actual proof.”
We may add some miscellaneous exx. to illustrate the
For aor. ἔλαβα (as in MGr: see Thumb
Hellen. p. 250) cf. BGU 11. 423° (ii/A.p.) (= Selections,
p- 91) ἔλαβα βιάτικον παρὰ Καίσαρος, “1 received my
travelling money from Caesar,” P Meyer 2219 (iii/iv a.p.)
γράψα (= -ψον) μοι ὅτι ἔλαβας τὼ ἀβίκτωρι (‘the handker-
chief” ?) ἀπὸ τῆς ἀδελφῆ (1. -φῆς) μου, 26. 2111 (iii/iv Α.}.}
ἤδη γὰρ ἐλαβαν "πεν: πτ 1 καὶ δραχμὰς τετρα-
κο[σίας. The form ἐλάβοσαν (Thumb, Hellen. p. 198 f.) is
seen in Sy// 930% (B.C. 112) and Cagnat IV. 193} (i/B.c.)
τὰ χρήματα ἀποδότωσαν ἃ ἐλάβοσαν ἐν τῷ καθήκοντι
Χρόνῳ : cf. 2 Thess 3° N* AD* παρελάβοσαν. Λάβοιντο
can be quoted from an illiterate Christian letter of iv/v a.D.,
P Giss I. 54%. For inf. λαβῆσαι, see P Oxy VI. 93738
(iii/A.D.) λαβ[ῆϊσαι τὴν φιάλην, ‘to take the bowl” (see
the editors’ note). For the aor. perf. εἴληφα, as in Rev 57,
8°, cf. the subscription to P Leid B (B.c. 164) (see p. 11 and
cf. p. 19), and P Lond 335 (B.c. 161) (=I. p. 19) ἡμῶν
ἐληφότων, of women (note the breach of concord in gender),
and for the pass. (see [Jn] 84), cf. P Lond 121° (jii/a.p.)
(=I. p. 104) εἴλημπται. On Rev 1117 C εἴληφες see
Moulton Gr. ii. p. 221. The fut. middle λήμψομαι (per-
haps due to a confusion between Ionic λάμψομαι and λήψο-
μαι, H. W. Smyth Greek Dialects i. Jonic, p. 136) is very
common, e.g. P Rey L }*-29(B.c. 259-8) An[p]povrat, P Tor
ἄλλης ἐντεύξεως τὸ δίκαιον, P Oxy XIV. 1664? (iii/a.p.)
| Tas yap ἐντολάς σου ἥδιστα ἔχων ὡς χάριτας λήμψομαι,
‘*for I shall be most pleased to accept your commands as
favours” (Edd.), also the Lycian inscrr. C7G III. 42445,
424779 (λήνψεται), 42531° (λζή]νψεται) : cf. Reinhold, p.
According to Sanders (p. 23) λήμψομαι is regularly used in
the Washington Manuscript ; ‘‘no exceptions were noted.”
Owing to literary influences the intruded p (from the present
stem) frequently disappears in late MSS., cf. also Mt 21%?
C, Jn 5° CL αἰ MGr λαβαίνω, ““ receive,” “acquire.”
Thumb (Handbook, p. 134) points out that παίρ(ν)ω is more
common than λαβαίνω for the meanings “‘ obtain,” ‘ get.”
λαμπάς.
In a long list of persons charged with furnishing supplies
in view of an official visit from the Prefect to Hermopolis in
A.D. 145-47 mention is made of the following :—éml ξύλ(ων)
kal ἀνθράκων καὶ hava(v) kal λαμπάδ(ων) ot προόντες (P
Lond 1159°°=III. p. 113, Chrest. I. p. 493). See also
48
λαμπρός
BGU IIL. 717! (dowry—A.D. 149) κάτοπτ[ρ]ον δίπτυχον,
λαμπάδα, P Oxy XII. 14491* (return of temple property—
A.D. 213-217) λαμπάδ(ες) apy(vpat) καλαί. For the noun
= “torch” in connexion with a torch-race cf. OGZS 764% αἱ.
(ii/B.c.), Adichel 8845 (B.c. 164-3), 89317 (i/B.c.). MGr
λαμπάδα, ‘‘lamp,’’ ‘‘candlestick.”’
λαμιπρός
is used with reference to shields in A/iche? 248‘ (2nd half
iii/B.C.) ἐπιμελείτ]Πσθαι͵. . . ὅπως Aaprpall] εἰς τὸν ἀγῶνα
παραφέρωνται αἱ ἀσπίδες. An inscr. from Christian times,
Preisigke 1190, commemorates the departure of a certain
Tajoa to the “shining” land—Tajoa ἐβίωσεν εἴκουσι
ὀκτώ, γ(ίνονται) (ἔτη) Kn. His τὴν λαμπρὰν ἀπῆλθεν. A
different ellipsis is seen in the MGr λαμπρά (--ἡ), ““Εαβίετν.᾿᾿
In Pretsighe 4127° the adj. is applied to miracles—onpiéd
σού τινα λαμπρὰ θεάμενος. With the usage in Lk 23", Ac
10°°, Jas 2%, we may compare Menander /vagm. 669—
ἔξωθέν εἰσιν οἱ δοκοῦντες εὐτυχεῖν
λαμπροί, τὰ δ᾽ ἔνδον πᾶσιν ἀνθρώποις ἴσοι.
The superlative is very common as a title of rank or courtesy,
e.g. P Fay 33!! (A.D. 163) τὰ κελευσθέντα ὑπὸ τ[ο]ῦ λαμπρο-
τάτου ἡγεμόνος, P Strass I. 43! (A.D. 331) Αὐρηλίᾳ ἹΡουφίνᾳ
ἡ (Δ TH) λαμπροτάτῃ, P Oxy I. 878 (A.p. 342) ἀ[παν]τῆσαι
ἐπὶ ti[v] λαμπροτ[άτην] ᾿Αλεξανδρίαν. The positive is
similarly used in 26. 158? (vi/vii A.D.) παρακαλῶ τὴν ὑμετέ-
ραν λαμπρὰν γνησίαν ἀδελφότητα, “1 urge you, my true
and illustrious brother’’ (Edd.). MGr λαμπρός, “ brilliant,”
“ἐ shining.”
λαμπρότης.
Like the adj., λαμπρότης is used as a title of honour, e.g.
P Grenf I. 59° (v/vi A.D.) τὸ κτῆμα τῆς σῆς λαμπρότητος,
BGU I. 3068 (A.D. 566) ὁμολογῶ [μεμισθῶ]σθαι παρὰ τῆς
Na]prpdstytos. Cf. also OG/S 470% (time of Augustus)
where a certain Theophron is described as—éy τῇ [ΑἸσίᾳ
kal πρὸς τὴν πατρίδα [λ]αμπρότητα.
λαμπρῶς.
In Ο. and B. i. p. 182, No. 70, we hear of ἀνδρὸς βουλευ-
Tov καὶ πάσας ἀρχὰς Kt λειτουργίας λαμπρῶς κὲ ἐπιφανῶς
ἐκτετελεκότος. For this epithet = ‘‘sumptuously”’ in con-
nexion with feasting, as in Lk 1619, see the exx. from late
Greek in Field Wo/es, p. 69f.
λάμπω.
P Leid W*-23 (ii/iii A.D.) ὀφθαλμοί εἰσιν ἀκάματοι,
λάμποντες ἐν ταῖς κόραις τῶν ἀνθρώπων οἴ a god's eyes.
Over the door of the Church of St. George at Zorava,
erected on the site of a pagan temple, the following inscr.
was engraved—Oeod γέγονεν οἶκος Td τῶν δαιμόνων καταγώ-
γιον, φῶς σωτήριον ἔλαμψεν ὅπου σκότος ἐκάλυπτεν κτλ.
(OG/S 610!f —yi/a.p.): cf. 2 Cor 4°.
in MGr λάμπω, ‘‘ shine,” “light.”
The verb survives
λανθάνω.
The construction in Ac 2655 may be illustrated by P Oxy
I. 34 verso M1. 8 (A.D, 127) οὐκ ἔλαθέ pe, “it did not escape
my notice,” 26. III. 530° (ii/A.D.) ἐμὲ δὲ ἐλελήθει διαστέλλ-
370
,
λαὸς
[εἰὖν τι, ““ῬαΓ1 had forgotten to make any order for pay-
ment” (Edd.), 2. X. 1253°? (iv/A.D.) ἵνα μηδέν cov λανθάνῃ
τὴν λαμπρότητα pyvvopev, ‘‘ we give this information in
order that nothing may escape your highness’ (Edd.). The
verb is used without an obj. in P Strass I. 73° (iii/A.p.)
ἔλαθέν ye κεράμια ὀψαρίων εἰς διάπρασιν, ‘the jars for
dainties are lacking for sale.” With the usage in Heb 13
cf. P Gen 1. 171° (iii/A.D.) ὑφωροῦμε (= thopGpar).....
μὴ ἄρ[α ἐἸνθρώσκων [. . . ἔλ]αθεν ὕϊδατ]ι, “1 suspect he
may have jumped into the water unnoticed ᾿᾿ : see also P
| Hamb I. 27) (B.c. 250) οὐκ ἔτι οὖν παρέλαβέμ. pe, GAN
ἔλαθέμ pe κομισάμενος. MGr λαθαίνω (ἔλαθα).
λαξευτός.
The verb λαξεύω (LXX) is restored by the editors with
great probability in a contract with stonecutters P Oxy III.
498% (ii/A.D.) τὰ δὲ προκείμενα πάντα al. . . λαἸξ[εύσο]-
μεν, ‘‘all the aforesaid stones we will cut ’’: cf. also P
Thead 14° (iv/A.D.) τ]ὸ ἐκτὸς ἐλάξευται in a very mutilated
context. Adé£os (not in LS), ‘‘a stone-mason,” is fairly
common in the papyri, as e.g. in the early i/A.D. alphabet
acrostic P Tebt 11. 278% κλειτοποίς λάξος μυλοκόπος,
‘locksmith, mason, millstone-maker,’’ and in the census-
return P Oxy XII. 154738 (a.D. 119) AdEos οὐ(λὴ) ποδὶ ἀρισ-
(repo) : cf. also P Amh 11. 1288 (a.p. 128) with the editors’
note. For the subst. λαξεία (not in LS), see P Oxy III.
498° (ut s.) ἐπιδεχόμεθα λαξείαν τῶν οἰκοδομουμένων λίθων
κύβων, “we undertake to cut the squared building-stones”
(Edd.), and for the adj. λαξικός (also unknown to LS), τό. 33
ὑπουργίας λαξικῆς, ‘services in stone-cutting ” (Edd.), In
P Fay 445 (B.c. 16 ?) τὰ λαξικά is the tax paid by a mason
on his trade.
Aaodixerts.
Michel 1648 (c. B.C. 140) ᾿Απολλώνιος Δημητρίου Λαοδι-
Kes, 76. 543+ (c. B.C. 200) Td παρ]ὰ Λαοδικέων, a decree
from the Laodiceans.
λαός.
In the papyri λαοί is the regular term for ‘‘ natives,”
“‘fellaheen.” Thus in P Petr II. 4(11)* (B.c. 255-4) we
hear of a salt-tax imposed τοῖς ἐκ Κερκεήσιος λαοῖς, where
the editor remarks, ‘‘an ancient and poetical form for Jeople
found both in the LXX and in Papyri’’: cf. P Lille I.
168 (iii/B.C.) ἐπειδὴ καὶ ἀπεργάζονται οἱ λαοὶ Td κέρμα τοῦτο
εἰς ἄριστον, ‘since the natives are working off (?) this small
tax as well as they can,” P Par 631% (B.c. 164) (=P Petr
III. p. 26) τοὺς πλείστους δὲ τῶν ἐν ταῖς κώμαις κατοικούν-
τῶν λαῶν οἵ διὰ τὴν τῶν δεόντων σπάνιν ἐργατεύοντες πορί-
ἵονται τὰ πρὸς τὸ ζῆν, ‘also most of the people inhabiting
the villages, who, through lack of necessaries, supply them-
selves with the means of life by hard labour’? (Mahaffy),
z}. 15. τῶν μὲν ταλαιπώρων λαῶν καὶ τῶν μαχίμων Kal τῶν
ἄλλων ἀδυνατούντων φείσεσθε, ‘you must spare the miserable
populace and the μάχιμοι and the others who are incapable”
(¢@.), and 2. 1°° προτρεψαμένου τοὺς στρατηγοὺς Kal τοὺς
λαοὺς ἐ[πι]δέξασθαι τὰ τῆς ἀσχολίας, “‘instigated the
strategi and the people to undertake the labour (of seed-
sowing) ’’ (¢@.). For a similar use in the inscrr. cf. OG/S
go™ (Rosetta stone—B.C. 196) ὅπως ὅ Te λαὸς Kal οἱ ἄλλοι
Λασέα
πάντες ἐν εὐθηνίαι ὦσιν ἐπὶ τῆς ἑαυτοῦ βασιλείας, where the
editor defines λαός as ‘‘volgus Aegyptiorum, praecipue |
opifices et agricolae, eidem fere qui v. 52 ἰδιῶται appellantur
ut distinguantur a sacerdotibus,’’ and 26. 225% 2% (iii/B.c.),
where it is applied to the native population of Syria. See
also Syl 897 (Larisa) Θεοφίλα Σελεύκου γυνὴ τῷ λαῷ χα[ῇ-
ρειν : Dittenberger says the word is often so used in epitaphs.
The expression λαϊκὰ (σώματα) occurs 42s in P Lille I. 10
(iii/B.c.), where it stands with τεθραμμένα between ἀρσενικά
and θηλυκά in an enumeration, but the editors are unable to
determine the exact meaning. The adj. is also found in
BGU IV. 1053-19 (5.6. 13) μηδὲ ἐπ᾽ ἄσυλον τόπον μηδὲ
ἐπὶ λαϊκὴν βοήθηαν. For λαοκρίτης (not in LS), a native
judge, cf. P Tebt I. 5515 (p.c. 118) tas δὲ τῶν Αἰγυ(πτίων)
πρὸς τοὺς αὐτοὺς «Αἰ-- γυ(πτίους) κρίσεις μὴ ἐπισπᾶσθαι
τοὺς χρημαί(τιστὰς) ἀλλ᾽ ἐᾶν κριν (om.) διεξάγεσθαι ἐπὶ τῶν
λαοκριτῶν κατὰ τοὺς τῆς χώρας νόμους, ““ ἀπα that suits of
Egyptians against Egyptians shall not be dragged by the
chrematistae into their own courts, but they shall allow them
to be decided before the native judges in accordance with the
national laws’’ (Edd.), and P Tor I. 1/3 (B.c. 116) εἰ καὶ
ἐπὶ λαοκριτῶν διεκρίνοντο καθ᾽ ols παρεκείτο νόμους, “si
apud Populares Iudices lis instituta esset ad praescriptum |
legum ab ipso laudatarum”’ (Ed.): see further Archiv v.
p- I ff. For Aaoypadia (LXX) in its primary sense of a |
taxing-list of native Egyptians, cf. P Tebt I. 103 (B.c. 94 or
61) with the editors’ introduction, and see s.v. ἀπογραφή,
On the characteristic use of λαός in the LXX and NT with
reference to first the Jews, then the Christians, see Hort on
1 Pet 2°, and cf. Hicks (C7 i. p. 42), who, after remarking |
on the “ noble associations” of the word in past Greek life |
and thought, points out that ‘‘it was reserved for Jewish lips
to give the word a sacred significance and a world-wide
currency.”’” On its application to the ‘‘laity’’ as dis-
tinguished from the ‘‘ clergy” in the Lycaonian inscrr. from
mid. ivy/A.D., see Ramsay Zuke, p. 387 ff. MGr λαϊκός,
“layman.”
Mayser thinks the word may originally have been a poetic
word used primarily in the plur.: see G7. p. 29, but cf.
Thumb Archiv iv. p. 490, and Wackernagel He//enistica,
p- 10.
Aacéa.
371
For the spelling of this proper name cf. WH Noves? p. 167,
Moulton Gr. ii. p. 81. Though not mentioned by any
ancient writer, Lasea is now generally believed to have been
situated about the middle of the S. coast of Crete: cf. J.
Smith Zhe Voyage and Shipwreck of St. Paul‘, 1880,
p- 268 f.
λάσκω.
See s.v. λακέω. As showing the weakening sense of |
λάσκω, it may be noted that Thumb (Hazdbook, p. 337) |
cites AdoKopat from Pontus with the meaning ‘‘seek
aimlessly.”
λατομέω.
In a letter addressed by the quarrymen (of λατόμοι) in
Paston to the architect Kleon, P Petr II. 4 (9) (B.c. 255),
they state that they have “‘quarried out the rocks,” and are |
λεγιάν
now idle for want of slaves to clear the ξκαπά---λελατόμητ[α)ι
ἤδη, νυνὶ δὲ ἀργοῦμεν διὰ τὸ μὴ ἔχειν σώμζα]τα ὥστε
ἀνακαθᾶραι τὴν ἄμμον : cf. Sy// 80325 (iii/B.c.) (λλατομήσας
τὰ[ν] πέτραν. For λατόμος see P Petr III. 47(a)? εἰς
Aarépous, OG/S 660% (A.D. 14-37) λατόμων πάντων τῆς
Αἰγύπτου, and for λατομία see P Hib I. 717 (B.c. 245) a
letter περὶ τ[ῶν] ἀνακεχωρηκότων σωμάτων ἐκ τῆς ἐν]
Κεφαλαῖς λατομίας, ‘about the slaves who have gone on
strike from the stone-quarry at Cephalae.’’ Cf. also
Wackernagel Hel/entstica, Ὁ. 9f., Anz Sudstdia, p. 354 f.
MGr λατομῶ.
λατρεία.
The form λατρία, which is not found in the NT, is well
attested by the LXX uncials: see Thackeray Gr. i. p. 87.
The word survives in MGr = ‘‘ adoration,’”’ *‘ worship.”
λατρεύω
in Biblical Greek always refers to the service or worship
of the true God or of heathen divinities: see SH on Rom 1°,
where the relation of the verb to λειτουργέω is discussed.
For its relation to δουλεύω see Thackeray Gy. i. p. 8: cf. also
Anz Subsidia, p. 296.
λάχανον.
P Hib 1. 5476 (c. B.c. 245) λάχανα π[αντ]οδαπά, ““νερε-
tables of all kinds,” BGU I. 2255 (a.p. 114) (= Selections,
Pp- 75) ἀπὸ τιμῆς ὧν πέπρακον λαχάνων, “from the price of
the vegetables I had sold,” P Oxy III. 52278 (ii/a.D.) τιμ(ῆς)
λαχί(άνων) τοῖς at(rots) . ... (τετρώβολον), ““ price of vege-
tables for the same, 4 obols.” In P Fay 119% (c. A.D. 100)
πέμσις τὰ κτήνη κοπρηγεῖν els τὸ λάχανον τῆς Ψινάχεως,
the word is = “" vegetable-ground.’’ For λαχανεία, as in
Deut 117°, cf. BGU IV. 1119* (B.C. 5) ποτίζων tots δέουσι
ποτισμοῖς KaTavEevwY(?) TH κατὰ καιρὸν Aaxavela, for λαχανο-
πώλης cf. BGU I. 223 (wz s.), and for λαχανοσπερμός cf. 20.
II. 45.413 (4.0. 193) ἐβάσταξαν ἡμῶν θήκας λαχανοσπέρμ[ο]ν
εἰς ἕτερον ψυγμὸν (cf. Ezek 26° 13) οὐκ [ἔλαττον θηκῶν δέκα
δύο. MGr λάχανα, ‘‘ vegetables,” or ‘herbs generally.”
λεγιών.
The spelling λεγιών, which is always found in the NT
occurrences of this Latin word (Mt 26%, Mk 5915, Lk 839),
is supported by numerous exx. in the papyri, e.g. P Lond
256 recto (a)® (A.D. 15) (Ξ-Ξ 11. p. 99) λεγιῶνος δευτέρας
κἰκοστῆς (= καὶ εἰκοστῆς), BGU I. 1407 (time of Hadrian)
Aeyt@vo(s) [B], 73. 156! (A.D. 201) Διογένης στρατιώτης
λεγιῶνος B, P Oxy XIV. τ6665 (iii/A.D.) γεγραφηκὼς περὶ
τοῦ petkpod Παυσανίου ὡς εἰς λεγιῶνα στρατευσάμενον,
‘‘having written you about the little Pausanias becoming a
soldier ” (Edd.), and BGU III. 8991 (iv/a.D. ἢ) στρατιώτης
λεγιόνω[ς] (2. λεγιῶνος) πέμπτης Μακαιδωνικῆς (ἡ. Μακεδο-
νικῆς) : cf. also 20. I. 113} (Α.Ὁ. 143) A]syetl@vos. The
spelling λεγεών is also found—BGU IV. 1108? (B.C. 5)
NelyeGv[o]s, P Oxy II. 276° (A.D. 77) Aeye@vos δευτέρας,
BGU I. εἴ: 13} (4.p, 340) ὑπὸ τοῦ πραιποσίτου τῆς λεγεῶ-
νος τῷ στρατιώτῃ τῆς λεγεῶνος, etc. See further Moulton
Gr. ii. p. 76.
λέγω 3
λέγω.
(1). “‘I say, speak”: see e.g. P Par 47 {= Selections,
Ῥ- 21 ff.), ¢. B.C. 153, which is addressed on the verso—mpds
τοὺς τὴν ἀλήθεαν λέγοντες (—-as), P Fay 12378 (c. A.D.
100) γνώσομαι yap εἰ ἀληθῶς λέγι, “1 will find out whether
he is speaking the truth,” P Ryl 11. 7615 (late li/A.D.) ἃ καὶ
ἀναγνώσομαι λεγομένου τοῦ [π]ράγματος, “1 will read
them when the case is argued” (Edd.), P Flor II. 1327
(A.D. 257) ἔλεζξ]αν πεποιηκέναι ταῦτα ἀγνοίᾳ, ‘they said
they had done this in ignorance,” and the magical P Par
5741238 (iii/A.D.) (= Selectzons, p. 113) λόγος λεγόμενος ἐπὶ
τῆς κεφαλῆς αὐτοῦ, ‘ invocation to be uttered over the head
(of the possessed one).”” For the phrase τὸ αὐτὸ λέγειν, cf.
I Cor 11°, Weiss (Meyer 15 ad 1) cites a sepulchral inscr. of
husband and wife from Rhodes, /J/Ae 149 (ii/B.c.) ταὐτὰ
λέγοντες ταὐτὰ φρονοῦντες ἤλθομεν τὰν ἀμέτρητον ὁδὸν εἰς
᾿Αἴδαν. (2). Closely associated is the meaning ‘‘ I speak of,
mean,” as in P Fay 110° (a.p. 94) ὃ λέγεις ταμε[ῖἴ]ον, “‘the
store-place you speak of,” P Oxy VI. 907!® (a.p. 276) λέγω
δὴ τῇ Διδύμῃ, “1 mean Didyme.” (3). For the verb = “1
tell, command,” as in Mt 5%499, Rom 22%, cf. P Fay 109%
(early i/A.D.) παρακληθεὶς τοὺς τρεῖς στατῆρες ods εἴρηκέ
σοι Σέλευκος δῶναί μοι ἤδη δὸς Κλέωνι, ‘‘ please give to
Cleon the three staters which Seleucus told you to give me”’
(Edd.), 2. 111° (A.D. 95-6) ἩἫἩρακλίδας ὁ [ὀν]ηλάτης τὼ
aitiwpa περιεπύησε λέγον ὥτι (/. περιεποίησε λέγων ὅτι) σὺ
εἴρηχας πεζῶι [τὰ x JuplSia ἐλάσαι, ““ Heraclidas the donkey-
driver shifted the blame from himself, saying that you had
told him to drive the pigs on foot” (Edd.). Noteworthy for
Rev 215 αὐ. is the use of λέγει or τάδε λέγει as a formal and
solemn phrase to introduce the edicts of Emperors and
magistrates, e.g. Sy// 376) (A.D. 67) Αὐτοκράτωρ Καῖσαρ
déye.—Nero’s speech at Corinth giving liberty to the Greeks,
OGTS 584? (ii/A-D.) Τι(βέριος) Κλαύδιος 'LotvKos ἀνθύπατος
λέγει, and the rescript of King Darius I. to a provincial
governor in Asia Minor, A/agx 1154 (writing of Ist halfii/a.D.)
Βασιλεὺς [βα]σιλέων Δαρεῖος ὁ Ὑστάσπεω Ταδάται δούλωι
τάδε λέγε[ι]" πυνθάνομαί σε τῶν ἐμῶν ἐπιταγμάτων οὐ κατὰ
πάντα πειθαρχεῖν κτλ. : see also Axf VIII. v. p. 286f. and
Lafoscade De efzstults, pp. 63, 77. (4). The active= “1
call, name,’’ as in Mk τοῦδ, Phil 318 (cf. Kennedy G7’
ad /.), may be illustrated from P Par 445 (B.c. 163) (= Wit-
kowski ®, p. 82) 4(= εἰ) ἕτερον θέλις λέγειν, λέγε, ἐγὼ yap
ἐνύπνια ὁρῶ πονηρά, and from the usage of the Greek islands,
where μὲ λέγει or λέγει με has the meaning ‘‘ he names me τ᾿
(see Hatzidakis #77/. p. 223). For the passive which is
common in the NT in this sense (Mt 115, Jn 18, a7.) cf.
BGU IV. 1117® (B.c. 13) ἐν τῇ EvSaipov[o]s [λε]γομένῃ
ῥύμῃ, P Ryl IT. 133" (A.p. 33) ἐπιβαλὼν . . eis Td λεγό-
μενον TaopBedAclous ἔμβλημί(α), ‘making an attack upon
the dam (Ὁ) called that of Taorbelles” (Edd.), 7. 137°
(A.D. 34) πρὸς τῷ ἐποικίῳ Anvod λεγομένῳ, ‘near the
farmstead called that of the Winepress”’ (Edd.), a7.
For λέγων, λέγοντες, used without construction in the
LXX, see Thackeray Gr. i. p. 23, and with Rev 224 ὡς
λέγουσιν cf. MGr λένε, ‘‘they say” (Thumb Handbook,
p- 180). As usual the intervocalic y is commonly omitted
in the MGr λέω, λέεις or λές, λέει κτλ. : see Thumb Zz.
Ρ- 177. The impf. ἔλεγαν in Jn 9!° N* a@/. may be illustrated |
from BGU IT. 595° (A.D. 70-80) ἔγραψέ μοι ἐπιστολὴν ὅτι
λειτουργέω
ἔλεγας κτλ., and for ἐλέγοσαν see Sy// 92875 (after B.c. 190)
ὡς ἐλέγοσαν οἱ ΤΙριη[νέων ἔγδι]κοι.
λεῖμμα.
For this NT ἅπ. εἰρ. (Rom 11°, WH λίμμα) see P Tebt
I. 115% (B.C. 115-3) τὸ γεγονὼς (/. —ds) λῖμμα (1. λεῖμμα)
(πυροῦ): cf. Mayser Gr. p. 84.
λεῖος.
BGU III. 7811-15 (,4.}.} ἄλλα λεῖα (‘‘unengraved ”)
πυθμένια, 2. I. 162° (ii/iii A.p.) ἄλλο (πλάτυμμα) ἃ ὁμοίως
Χρυσοῦν μεικρὸν λεῖον χωρὶς θ]εοῦ, Michel 83337 (B.c. 279)
φιάλαι χρυσαῖ λεῖαι ἑπτά. Actos <* hetFos shows kinship
with the Lat. /zvés, which is similarly used of ‘‘ unchased ”
silver, e.g. Juv. Sat. xiv, 62.
λείπω.
P Amh IT. 3613 (c, B.c. 135) λείπω τε τὴν ὑπερβολήν, “1
do not exaggerate” (Edd.), Pretsigke 276 τάδ᾽ ἔλυπον ᾿Ατ-
ταλάχοις Ἡρακλῆ. As showing that the distinction between
the active and the middle of the verb was carefully preserved,
it may be noted that “‘ the invariable expression in Anatolian
epigraphy, even of the humblest class expressed in the worst
Greek, is λείπειν βίον, not λείπεσθαι" (W. M. Ramsay Exp
VII. vi. p. 548f.). For the act. in the intrans. sense of
“am lacking,” as in Lk 182%, we may cite Epict. ii. 14. 19
τί σοι λείπει ; and for the middle construed with ἐν, as in
Jas 14, cf. Prezsigke 620° (B.C. 97-96) where a temple that
has received other honours is declared to be wanting in the
right of asylum—Actrrec Oar δὲ ἐν τῷ μὴ εἶναι ἄσυλον. The
verb is a λέγε. techn. in accounts to denote a deficiency, e.g.
P Par 5911 (B.c. 160) (= Witkowski®, p. 76) λ(είπεται)
(δραχμαὶ) pvé. Examples of λείπομαι with a gen. of the
thing wanting, as in Jas 1°, 21, are to be found only in very
late writers, such as Libanius: cf. Field Woses, p- 235. The
pass. c. dat. is seen in P Tor I. 1vi-95 (B.c. 116) λελεῖφθαι
τῇ κρίσει, ‘ causa cecidisse” (Ed.), P Giss I. 69% (A.D. 118--
119) κρειθῇ λειπόμεθα. The Tonic form -λιμπάνω is found
in Attic popular speech in the second half of iv/B.c. (Meist-
erhans Gy. p. 176): cf. P Petr I. 14® (a will—s.c. 237)
καταλιμπάνω τὰ ὑπ[άρχοντα, similarly 26. 1517, and the late
P Grenf I. 604% (A.D. 581) κληρονόμοις κατ]αλιμπάνειν.
See also the Alexandrian Erotic Fragment 26. I. 13 (ii/B.c.)
pe κατεφίλει ἐπιβούλως μέλλων με καταλιμπάνειν, and OG/S
519120 (c, A.D. 245) παραλιμπάνοντες. . . καταλιμπά-
νοντες. The form occurs sporadically in composition in the
LXX (Thackeray Gr. i. p. 227), but in the NT only in
I Pet 274, unless we add three occurrences in the ‘* Western ”
text, Ac 874 D, 171° D, and 2 Cor 49 FG. On the variations
in MSS. between ἔλειπον and ἔλιπον, see Moulton G7. ii.
§ 95. MGr XAclrro, ‘‘ fail,” ‘‘am wanting,” ‘‘am absent.”
λειτουργέω.
The connotation of public services rendered to the State,
which this verb has in classical writers, gives place in the
Kow7 to personal services, more particularly in connexion
with religious functions, as e.g. with regard to the Twins in
the Serapeum, P Par 26/2 (B.c. 163-2) Θανὴς καὶ Taods
δίδυμαι, at λειτουργοῦσαι ἐν τῷ πρὸς Μέμφει μεγάλῳ Dapa-
πιείῳ κτλ.., 23. 275 (B.C. 160), e¢ saege: cf. Ac 132, Heb 10%,
A€iTO upyia
and see Deissmann BS p. 140f., Anz Suészdia, p. 346 f.
In P Oxy IV. 7314 (A.D. 8-0) ἐφ᾽ ᾧ λιτουργήσω ὑμεῖν, “on
condition that I give you my services,” the reference is to a
contract with an artiste for the festivals of Isis and Hera.
Somewhat similar is the hire of two dancing-girls for an
approaching festival in P Grenf II. 67° (A.D. 237) (= Se/ec-
tions, p. 108) Δ]ει[τουρ]γήσιν ἡμῖν, and of a company of
musicians in P Oxy X. 1275! (iii/A.D.) λειτουργήσοντας
Tots ἀπὸ τῆς προκιμένης κώμης, “to perform for the inhabi-
tants of the aforesaid village.” For more miscellaneous uses
of the verb cf. P Hib 1. 7811 (B.c. 244-3) of the release of
two persons from some public service—8.a. τὸ μὴ exrreg[et]v
αὐτοῖς τὸ viv λειτουργῆσαι, ‘because it is not at present
their turn to serve’ (Edd.), P Oxy VII. 1067 (iii/a.p.)
εἰπὲ ἸΠετεχῶντι. . . ὅτι εἰ μέλλεις ἐλθεῖν ἐλθέ, Διόσκορος
γὰρ λειτουργεῖ ὑπὲρ σοῦ, “‘say to Petechon, ‘Come if you
are coming, for Dioscorus is labouring on your behalf’ ’’
(Edd.), and 26. I. 8644 (A.D. 338), a complaint that a certain
Eustochius τῆς νυνὶ λιτουργούσης φυλῆς, “Sof the tribe
which is at present responsible for this duty,” had failed to
provide a sailor for a public boat. Exx. of the verb and
subst. from Macedonian inscrr. are given by Ferguson Lega/
Terms, p. 62. : add also Teles (ed. Hense), p. 615 καὶ yap
ὑπουργιῶν, ἃς αὐτὸς ἐλειτούργεις ζῶντι τῷ τέκνῳ καὶ τῷ φίλῳ
καὶ κακοπαθῶν καὶ δαπανῶν, Epict. Hrag. Diss. 23 τῷ ὄντι
θαυμαστόν ἐστι φιλεῖν πρᾶγμα, ᾧ τοσαῦτα λειτουργοῦμεν
καθ᾽ ἑκάστην ἡμέραν, and Linde fic. p. 53 where ἀλει-
τούργητος, z#munis, is cited. On the form of the verb see
Mayser Gy. p. 127, Robertson G7. p. 193, and Moulton G7.
ii. p. 76 f., and on the whole subject of the liturgical system
in Egypt see F. Oertel Dze Liturgze, Leipzig, 1917. MGr
λειτουργῶ, “hold divine service,” ‘* serve.”
λειτουργία.
The use of λειτουργία for sacerdotal ministration (as in the
LXX and Heb 85, 9%) meets us with reference to the
Egyptian priesthood in Diod. Sic. i. 21 τὸ τρίτον μέρος τῆς
χώρας αὐτοῖς δοῦναι πρὸς τὰς τῶν θεῶν θεραπείας τὲ Kal
λειτουργίας : cf. the complaint of the Serapeum Twins P
Lond 2217 (B.c. 164-3) (=I. p. 7) οὐδὲν εἰλήφαμεν ποιού-
μεναι μεγάλας λειτουργίας τῶι θεῶι, and similarly P Par 3319
(B.c. 160). See also BGU IV. 12017 (A.D. 2) πρὸς τὰς
λιτουργείας καὶ θυσείας τῶν θεῶν (cf. Phil 217 with Light-
foot’s note), P Tebt II. 30 255 (A.D. 71-2) ἐκτελοῦντες τὰς
τῶν θεῶν λειτουργίας Kal imnpectas—of the priests of Sok-
nebtunis. Other exx. of the word, showing its variety of
application, are P Tor I. 1-79 (B.C, 116) τῶν τὰς λειτουργίας
ἐν ταῖς vekplats παρεχομένων, ‘‘publicis in re mortuaria
muneribus fungentes ” (Ed.), 16. Yii-J6 μηδὲ τὴν αὐτὴν ἐργα-
olay ἐπιτελεῖν, διαφέρειν δὲ τὴν τούτων λειτουργίαν, ‘neque
eodem, ac 1111, funguntur officio, sed differunt utrorumque
munera” (Ed.), P Strass I. 5711 (ii/A.D.) οὐκ ἐξαρκῶ δὲ
πρὸς Tas δύο Avrovpylas—proving that two liturgies might be
laid on a man if he were able for them, which was not so in
from some form of public service (ἀλειτουργησία) on the
ground that the petitioner was a doctor—tatpts ὑπάρχων
tiv té]xvqv τούτους αὐτοὺς οἵτινές με εἰς λειτο[υ]Ἱρ[γ]ίαν
δεδώκασι ἐθεράπευσα, “1 am a doctor by profession and I
have treated these very persons who have assigned me a
373
λειτουργός
complaint by a veteran that, instead of getting the rest to
which he was entitled after his release (ἀπόλυσις), he had
been continuously employed for two years in public service
--ἀ[ν]εδόθην κατ᾽ ἐτή[σιο]ν els λειτουργίαν καὶ μέχρι τοῦ
δευρε[ὶ κα]τ᾽ ἔτος ἑξῆ[ς9] ἐν λειτουργίᾳ εἰμ] ἀδιαλεί[ πτΊως,
P Oxy I. 825 (mid. iii/A.p.), a declaration by a strategus that
he will distribute the public burdens equitably—@ore καὶ
τὰς ἀναδόσεις τῶν λειτουργῶν (/. - γιῶν) ποιήσασθαι ὑγιῶς
καὶ πιστῶς, and from the inscrr. the Commagene rescript of
Antiochus I., OG/S 38374 (mid. i/B.c.) κόσμον τε kal λιτουρ-
ylay πᾶσαν ἀξιῶς τύχης ἐμῆς Kal δαιμόνων ὑπεροχῆς
ἀνέθηκα : cf. also Teles (ed. Hense) p. 4219 νῦν δέ, φησίν,
ἀβίωτος ὁ βίος, στρατεία, λειτουργία, πολιτικὰ πράγματα,
σχολάσαι [αὐτῷ] οὐκ ἔστι, Reference may also be made to
Erman und Krebs p. 148 ff., Wilcken CAves?. I. i. p. 339 ff.,
and Hohlwein Z’Zeyfte Romaine, p. 312 ff. For λειτούρ-
γημα see P Oxy XII. 1412} (c. a.p. 284) with the editors’
note, and for λειτουργησία 20. 141317 (A.D. 270-5).
λειτουργικός
is found in a taxation-roll P Petr II. 39 (ε) (1) (iii/B.c.)
λειτουργικὸν ty, where it is preceded by φυλακιτικόν (police-
tax) and followed by ἰατρικόν (medical-tax) : cf. also P Tebt
I. 54° (B.c. 118) ἀφει]ᾶσει δὲ πάν[τ]ας kal τοῦ ὀφειλομένου
Aeroupy[t]kod, “‘and they remit to every one the arrears of
the work-tax ” (Edd.), 2d. 102% (a receipt—B.c. 77?) διαγέ-
yp(adas) τὸ λει(τουργικὸν) τοῦ ὃ (ἔτους), ‘you have paid
the work-tax of the 4th year’’ (Edd.) ; the reference seems
to be toa payment instead of personal service (cf. Wilcken
Ostr. i. p. 382). The special sense of ve/igzous service, as in
the LXX and NT (Heb 114), is seen in 26. 888 (B.c. 115-4)
γραφὴν (2 γραφὴ) ἱερῶν καὶ πρ[οφ]ητηῶν καὶ ἡμερῶν
λειτουργικῶν, with reference to ‘‘ days of service” rendered
at the shrines at Kerkeosiris: see the editors’ introd., and
cf. Wilcken Chrest. I. p. 94, Otto Priester ii. pp. 33 n.*,
39 n.?.
λειτουργός
in the Ptolemaic period is often simply a ‘‘ workman,” as
in Polybius, e.g. P Petr III. 46 (3) (iii/B.c.) οἰκοδόμοις Kal
λειτουργοῖς, accounts in connexion with the erection of
buildings, but cf. P Hib I. 964 (B.c. 259) where it is used of
a military settler perhaps, as the editors suggest, because he
had some special duties assigned to him. In P Oxy XII.
1412” (c. A.D. 284) we hear of a special meeting of the
Senate of Oxyrhynchus—w]ndicac@al τε τὰς [τ]ῶν Χ[ιτ]-
ουργῶν Χχειρο[τ]ο[ν]ίας, ““ἴο vote upon the election of those
who are to serve,” in connexion with the transport of corn
for the troops: cf. the report of similar proceedings in 7d.
1415!f (late iii/A.D.) οἱ βουλευταὶ elm(ov)* ᾿Αριστί]ων ὅταν
ἔλθῃ ὁλοκληρήσει, λειτουργὸς ἣν ὁλοκληρῶν ᾿Αριστίων. ὃ
πρύτανις -εἶπίεν) --- δότε τοὺς [λειτο]υργούς, ἵνα [μὴ
ἐμποδίζηται, ‘the senators said, ‘ Aristion, when he comes,
will prosper; a prosperous public servant was Aristion.’
The prytanis said, ‘ Appoint the persons to office, in order
that there may be no delay’ ” (Edd.), and for the inscrr. see
CIG II. 288118, 2882°, 28861. With this sense of a public
servant cf, LXX Josh 11 A, 3 Kings τοῦ, and for a religious
sense see Neh 10%, Isai 61°, Rom 135 αὐ.
©
,
λεντιον
λέντιον.
This Graecized form (Jn 134!) the Lat. Zzefeum, which
in the second syllable shows the more open form of t (for €)
before a vowel (cf. Moulton G*». ii. p. 76), is found in Ost
1611247. (Rom.) λέν[τ(ια}} B “two linen cloths,” and P Oxy |
VI. 929° (ii/iii A-D.) λίνον καὶ λέντιον τριβακόν, “a linen
cloth and a worn towel.” In A/agn 116% (time of Hadrian)
we have λειτουργοῦ . . ἐκγδόσεως λεντίων ἑκατοστή.
λεπίς.
This subst., which in the NT is confined to Ac 978, occurs
in Michel 8331 (B.C. 279) θυμιατήριον ὑπόχαλκον, λεπίδα
ἀργυρᾶν ἔχον : cf. BGU 11. 5448 (time of Antoninus). For
the verb λέπω, see P Par 1215 (B.c. 157) σπασάμενος λέπει
pe TH μαχαίρᾳ εἰς τὸ σκέλος, and for λεπίζω (Tobit SR ria
al.) see P Leid Xi 87 (jii/\.D.) λαβὼν ἄνχουσαν (2 ay-
χουσαν), λεοντικὴν λέπισον, καὶ λαβὼν τὰ λεπίσματα (Gen
2037) εἰς θυΐαν τρίβε.
λεπτόν.
For this coin, the smallest piece of money in circulation
(cf. Lk 1289), see OG/S 484° (ii/A.D.) elis τὸν λεπτὸν . .
χαλκόν with Dittenberger’s note: ‘‘ distinguitur denarius
argenteus, quae est moneta imperialis, ab asse aheneo, i.e.
moneta provinciali. Haec adiectivo λεπτός significatur.”
Cf. 7. 48512 (Roman) κατασταθεὶς δὲ kal ἐπὶ τῆς χαράξεως
τοῦ λεπτοῦ χαλκοῦ. We may add one or two miscellaneous
exx. of the adj.—P Petr IIT. 42 H (8) 7,28 (mid. iii/B.c.) ῥάκος
λεπτόν, P Lond 117728 (A.D. 113) (= III. p. 185) σχοινίων
λεπτῶν, P Giss I. 477 (Hadrian) (= Chrest. I. 326) θῶραξ..
yéyov[ev, of a sick child, P Flor II. 12714 (a.D. 256) χοιρίδ-
voy. . λεπτόν, of a thin pig, P Oxy VII. 10668 (iii/A.p. )
τὴν ῥίνην. . λεπτοτέραν, of a too fine file. For λεπτόν or
λεπτίον, ‘a jar,” see P Oxy VIII. 1153 (i/a.D.) with the
editor’s note.
λευκαίνω.
We have not noted any instance of this verb in our sources,
but for the corresponding λευκόω, “whiten,” cf. Sy2/ 587'4°
(B.c. 329-8) τὸν βωμὸν τοῦ Πλούτωνος. . . λευκῶσαι, 70.
306% (Delphi—ii/B.c.) καὶ τὰ ἐνέχυρα αὐτῶν ἐμ πίνακας
λελευκωμένους δύο ἀναγνόντω ἐν τᾶι ἐκκλησίαι. The subst.
λεύκωμα, a white board used for public notices, is seen in
such a passage as Sy// 510° (Ephesus—ii/B.c.) ἃ δ᾽ ἂν οἱ
δικασταὶ κρίνωσιν, ἀναγράψαντες εἰς λεύκωμα ot εἰσαγωγεῖς
κτλ.
λευκός.
In a list of soldiers, P Amh II. 625 (11.8.6.} three per-
sons called Apollonius are distinguished as μέλας, ‘‘the
dark,’’ λευκός, ‘‘ the fair,” and oKevod(dpos), “‘ the baggage-
carrier,” respectively. For the more general meaning of
λευκός, ‘‘white,’’ cf. such passages as P Ryl II. 146'°
(A.D. 39) ἐρίων σταθμία δέκα λευκῶν, ‘* 10 measures of white
wool,” P Giss I. 21° (time of Trajan) τὸ συνθεσείδιον τὸ
λευκόν, ‘the white dress”—a loose wrap often worn at
meals, P Oxy III. 53178 (ii/A.D.) τὰ ἱμάτια τὰ λευκά, and
P Hamb I. 38% (a.p. 182) λευκὸν ἐν ὀφθαλμῷ ἀριστερῴ.
In P Oxy III. 471™* (ii/a.D.) the charge is brought against
374
| ἁγνὸν ἐν] ἐσθῆτι λευκ[ῆι.
λῆρος
a high official that if a poor man ἐν] εὐτελέσιν ἱματίοις,
“‘ wearing cheap clothes” (cf. Jas 2%), asked a favour, his
property was confiscated, and that the man—rov οὐκ ἐν
λευκαῖς ἐσθῆσιν [é]v θεάτρῳ Kabloa[vra, ‘who took his
seat at the theatre in other than white garments” was
delivered to death. For the ceremonial use of ‘‘ white
clothing,” as in Rev 3%, cf. Priene 205 εἰσίναι εἰς [τὸ] ἱερὸν
Constant reference is made
to the fact that decrees etc. were written on a pillar of
“white stone,” e.g. AZichel 50917 (B.c. 241) τὰ δεδογμένα
ἀναγράψαι εἰς στήλην λευκοῦ λίθου, Sy// 529% (i/B.C.)
ἀν]αγράψαι δὲ [τ]ά τε ψηφίσματα κ[αὶ] τὰ ὀνόματα αὐτῶν
ε[ἰ]ς τελαμῶνα λευκοῦ λίθου. The latter citation gives no
help to the interpretation of the difficult Rev 2!7, for which
we must refer to the commentaries of Swete and Moffatt (in
EGT) ad /., where the various associations of ‘* white stones ”
are fully discussed. See also s.v. λίθος.
λέων.
With the figurative use in 2 Tim 47 we may compare the
early i/A.D. acrostic P Tebt II. 278%, where with reference
to a lost garment it is stated—Aégwy ὁ ἄρας, μωρὸς <o>
ἀπολέσας, ‘a lion he was who took it, a fool who lost it’’
(Edd.). Cf. also the Silco inscr. OGZS 201! (vi/A.D.) ἐγὼ
yap εἰς κάτω μέρη λέων εἰμί, Kal εἰς ἄνω μέρη ἄρξ εἰμι : for
the conjunction of animals Dittenberger compares 1 Kings
174, Amos 51°. The word is found in the horoscope BGU
III. 9574 (B.c. 10) ἐν λέοντι, and in the moral tale P
Grenf II. 847 (v/vi A.D.), where a patricide, fleeing into the
desert, is pursued ὑπὸ λέωντος. MGr λιοντάρι has assumed
the diminutive form ; cf. φίδι, ‘‘snake.”
λήθη.
With 2 Pet 1® we may compare Vett. Val. p. 2424 ἡ δὲ
διάνοια . . . ἄλλοτε ἀλλαχοῦ πηδῶσα τὴν πρώτην λήθην
ἀναλαμβάνει. The word survives in MGr.
An(uyypes.
To what is said regarding this word s.v. δόσις (ad fz.)
add such exx. of its use as P Tebt I. 238 (B.c. 116-5) TA(s)
λή(ψεως) (πυροῦ), and P Oxy I. 712 !8(a.D, 303) μετ᾽ ἐνεχύρων
λήμψεως κατὰ τὰ ἔνγραφα αὐτοῦ ypapparia, ‘* by seizure of
the securities provided in his written bonds’’ (Edd.).
ληνός.
P Amh II. 487(B.c. 106) παρὰ ληνόν, ‘at the wine-press,”
P Oxy IV. 7291 (a.p. 137) ἀπ]οδότωσαν τῷ μεμισθ[ω]κότι
τὸν μὲν οἶνον παρὰ ληνὸν νέον ἄδολον, ‘they shall pay to
the lessor the wine at the vat, new and unadulterated ”
(Edd.), 2. ILL. 502% (a.p. 164) τὰς οὔσας Awods λιθίνας
δύο ὑδριῶν Kal SApov, ‘the two existing stone presses with
the water-pitchers and trough ’’ (Edd.). The word is some-
times used to denote generally a receptacle for holding wine,
see e.g. P Flor II. 139! (mid. iii/a.p.) τὴν δεκάτη[ν] ληνὸν
ἀπόλυσον Μαξίμῳ, with the editor’s note. In Wiinsch 4”
415 (iii/A.D.) τοὺς ληνοὺς ὅλους (for gender cf. Gen 30%: 41)
= ‘the whole coffins.”
λῆοος.
This subst. is read by the editor in PSI V. 53416 (iii/B.c.
οὔτε λήρων.
λῃστής
For the corresponding verb see P Fay 1145} (A.D. 100) μὴ
ov (7. οὖν) ληρήσῃς τὸν ἐκτιναγμόν cov, “ don’t talk non-
sense about your threshing” (Edd.), cf. P Giss I. 648 (ii/a.D.)
ληρεῖ : and for the adj. ληρώδης see BGU III. ror 15
(ii/B.c.) πολ[χὰ] χηρώι[δη] καὶ ψευδῆ προσᾳγί γ]έλ[λεῖται.
λῃστής.
P Petr III. 28 (ε) verso (α}} (iii/B.c.), memoranda relating
to criminals, is headed—arrepl ér[LOéoJews ληιστῶν (for form,
cf. Mayser Gr. p. 122): cf. P Par 467 (B.c. 153) (= Wit-
kowski®, p. 86) ἐν τοῖς ἀναγκαιοτάτοις καιροῖς ληστῶν
ἐπικειμένων, P Lips I. 3725 (a.p. 389) ἑτοιμότατα γὰρ ἔχω
ἀπελένξαι ἐν τῷ ἀχρ[άϊντῳ αὐτοῦ δικαστηρίῳ τούτους
ληστὰς ὁμολό[γ]ους καὶ ζῶα ἀπελακότας (/. ἀπεληλ.--Ὁ
910
πολλάκις, and the late P Oxy I. 13958 (A.D. 612) ὑποδέξασθαι |
”
λιστάς, ‘to have harboured robbers.” For λῃστήριον, “a
band of robbers,” cf. P Petr III. 28 (¢)® (iii/B.c.) ἐπέθετο
αὐτοῖς ληιστήρ[ιο]ν, P Hamb I. τοῦ (ii/a.p.) ἐπέβη pov
ταῖς οἰκίαις. . λῃστήριον, and for the meaning ‘robbers’
lairs,”” cf. Cagnat IV. 2195 τὰ ἐν Ἑλλησπόντῳ ληστήρια.
The adj. λῃστίρ)ικός is common, e.g. P Tebt I. 531} (B.c.
110) ἐπιθέμενοι λῃστικῶι τρόπωι, 16. II. 332° (A.D. 176)
ἐπῆλθάν τινες λῃστρικῷ τρόπῳ οἰκίαν pov. Other derivatives
from the same root are λῃστεία (BGU ITI. 372% 3—a.p. 154),
λῃστοπιαστής (2. I. 325%—c. iii/A.D., an officer detailed
for special service in the search for certain criminals), and
λήσταρχος, ‘‘arch-pirate” (P Oxy I. 33 verso 1v-8—late
ii/A.D., where the term is used metaphorically).
λίαν.
For the epistolary formula ἐχάρην λίαν in 2 Jn *, 3 Jn ὃ,
we may compare BGU II. 632!° (ii/a.p.) καὶ ἐπιγνούς σε
ἐρρωμένην λίαν ἐχάρην, ‘Sand when I knew that you were
in sound health I rejoiced greatly,” P Giss I. 21° (time of
Trajan) λίαν ἐχάρην ἀκούσασα ὅτι ἔρρωσαι : see also P Par
423 (B.C. 156) λίαν σοι χάριν μεγάλην ἐσχήκαμεν. Other-
wise the adv. is common, e.g. P Tebt I. 12% (B.c. 118)
ἀποδέχομαι δὲ τὰ παρὰ σοῦ λίαν, “1 accept completely
your views’’ (Edd.), P Oxy II. 29825 (i/A.p.) λίαν αὐτὸν
βαρύνομαι, “1 am too severe with him” (Edd.), 26. III.
5254 (early ii/A.D.) λείαν τῷ πράγματι καταξύομαι, ““1 am
extremely worn out with the matter ” (Edd.), 26. IX. 121613
(ii/iii A.D.) λείαν yap φιλῶ αὐτόν, 25. XIV. 1676? (iii/A.D.)
λείαν ἐλυπήθην ὅτι οὐ παρεγένου is τὰ γενέσια τοῦ παιδίου
pov. The use with an adj., as in Mt 45 a/., may be illus-
trated by P Tebt 11. 31528 (ii/A.p.) ὁ yap ἄνθρωπος λείαν
ἐστὶ[ν] αὐστηρός.
λίβανος.
In a list of articles for a sacrifice, P Oxy IX. 12111
(ii/A.D.), are included ἔλεον, μέλι, γάλα, πᾶν ἄρωμα χωρὶς
λιβάνου, ‘‘oil, honey, milk, every spice except frankincense” :
cf. P Leid W** (ii/iii A.D.) κασία, λίβανος, ζμύρνα, the
illiterate P Ryl II. 2424* (iii/A.p.) ἠὰν ἧς ἀδυναατες πέμψε
μοι ἀκάνθινεν χυλέν, πέμψεν μοι AdBavoy, ‘if you are
unable to send me acacia-juice, please send me incense”’
(Edd.), and the Pergamum inscr. Cagnat IV. 3536.18
πόπανον (a round sacrificial cake) kal λίβανον καὶ λύχνους
τῶι Σεβαστῶι. The adj. λιβάνινος occurs in P Oxy I. rig
(ii/iii A.D.) δερματικομαφόρτιν λιβάνινον, ‘‘a casket (?) of
λιθος
incense-wood ” (Edd.), and λιβανωτικός in OG/S 132}0
(B.C. 130) Ta λιβανωτικὰ φορτία. The word is of Semitic
origin. MGr λιβάνι, ‘ incense.’’
λιβανωτός
medical prescription P Oxy II. 234-33 λιβ]ανωτὸν οἴνῳ
[διεὶ]ς ἡδίστῳ κλύζε [τὸ o]ts, ‘dilute frankincense with very
sweet wine and syringe the ear” (Edd.): cf. 26. I. 118?
(late iii/A.D.) λιβανωτόν [τινα σ]υναγοράσας, ‘buy some
incense,” and OG/S 383! (mid. i/B.c.) ἐπιθύσεις ἀφειδεῦς
λιβανωτοῦ Kal ἀρωμάτων. Grimm’s note makes Rev 8% °
confuse A. = “ frankincense ” and A.Bavwrls=‘“‘ censer,” but
Syll 588158 (c. B.C. 180) λιβανωτίδος κλάσματα has the latter
word in the former meaning, so that the confusion existed
also ‘‘in prof. auth.,”’ or at least in profane inscriptions.
Λιβερτῖνος.
For a conjecture that in Ac 65 we should read not Λιβερ-
τίνων, but Λιβυστίνων, with reference to Jews inhabiting
Libya, see Blass Phzlolugy, p. 69 f.
λιθάξω.
On the conative usage of λιθάζετε in Jn 108? see Moulton
Einleitung, p. 210, and cf. Proleg. p. 128f., Wilcken
Archiv v. p. 269.
λίθινος.
PSI V. 4965 (B.c. 258-7) λίθινα καὶ πλίνθινα, P Magd
425 (B.C. 221) τό τε περιτραχηλίδιον ἐκ καθορμίων (LXX
Hos 23%) λιθίνων ἀφείλετό plot, ‘he snatched from me my
small collar of stone necklets,’” BGU IV. 1067 (A.p. 1or-2)
ὅλμοι λίθινοι, ‘stone troughs,’’ P Oxy III. 502%? (a.p. 164)
Tas οὔσας ληνοὺς λιθίνας δύο, “‘the two existing stone
presses,” 26. VI. 93738 (iii/A.D.) τῆς φιάλης τῆς λιθίνης,
“the stone bowl.’’ A form λιθικός is found in P Leid
τ. 22 (ji/B.c.) (=I. p. 125) ἐν τοῖς λιθικοῖς ἔργοις, where,
however, the editor proposes to read λιθίνοις.
λιθοβολέω.
With this compound, which is rare outside Biblical Greek
(cf. Anz Suébsidia, p. 366), we may compare λιθοκοπέω (not
found in LS), for which Mayser (G7. p. 461) cites P Vat F?°
(Mai V. 356) (B.c. 157), 2d. E?® (Mai V. 354), although in
both places Mai reads λιθοκοπετέω.
λίθος
is always masc. in the NT even when it means a gem
(Rev 211} αἱ, LXX), whereas Attic after B.c. 385 preferred
the fem. (Meisterhans Gy. p. 129). This is in keeping with
the Kow 7 usage, e.g P Petr 11. 13 (6)® (B.c. 258-253) τοὺς
λίθους of stones for building, P Oxy III. 498? (ii/a.D.) τῶν
οἰκοδομουμένων λίθων κύβων καμηλικῶν, “ squared building-
stones transportable by camel (Ὁ) ” (Edd.), 16. 5281? (1Π|,----
ii/A.D.) ἔπεμσάς pu ἐπιστολὰς δυναμένου λίθον σαλεῦσε,
*“you sent me letters which would have shaken a stone”
(Edd.), P Tebt 11. 34217 (late ii/A.D.) kepapetov . . λίθοις
ἀρεστοῖς ἐξηρτισμί(ένον), ‘‘a pottery fitted with stones in
good order” (Edd.), P Oxy X. 12737 (A.D. 260) περιτρα-
χήλιον . . ἔχον λίθον ὁλκῆς χωρὶς τοῦ [λί]θ[ο]υ τετάρτων
lA
λιθόστρωτος
δεκατριῶν, ‘a necklace having a stone and weighing apart |
from the stone 13 quarters’’ (Edd.), OGZS οοὔ! (Rosetta
stone—B.C. 196) σ]τερεοῦ λίθου, Preisighe 1114° (A.D. 147-8)
ἐκόψαμεν τοὺς μεγάλους λίθους. In connexion with the
imprecatory inscrr. on limestone found in Palestine, Wiinsch
remarks that limestone had probably a superstitious signifi-
cance there, though of what kind we do not know, and
compares the ‘‘ white stone” {ψῆφον λευκήν) with a “new ”’
spell given as an amulet in Rev 217: see Blissand Macalister
Excavations in Palestine, 1902, p. 186. Reference should
also be made to the striking new saying ascribed to Jesus, P
Oxy I. 1 No. 5 ἔγει[ρ]ον τὸν λίθον κἀκεῖ εὑρήσεις pe, σχίσον
τὸ ξύλον κἀγὼ ἐκεῖ εἰμί, though we cannot enter here upon
its interpretation.
λιθόστρωτος.
For this NT ἅπ. εἰρ. (Jn 1012) cf. P Flor I. 5057 (a.p. 268)
ἐπὶ τοῦ λιθοστρώτου δρόμου “Ἑΐρμου. See also Aristeas 88
τὸ δὲ πᾶν ἔδαφος λιθόστρωτον καθέστηκε, ““1Π6 whole floor
(of the temple) is paved with stones” (Thackeray). Other
exx. in Wetstein.
λικμάω.
For λικμάω in its original sense of ‘‘ winnow’’ (as in LXX
Ruth 32, Sir 5°) we may cite PSI V. 522? (B.c. 248-7) ὁ δ[ὲ
ὄ]ροβος ἄρτι ἐλικμᾶτο, BGU IV. roqgo™ (ii/a.p.) ἐ[πεὶ]
ἤμελλεν λικμᾶν, P Ryl IT. 4423 (iii/A.p.) ἐὰν λικμήσωσι τὴν
ἁλωνίαν, τὰ ἄχυρᾳ yeploovrar. . . Cf. λικμάζω in P Oxy
XII. 14823 (ii/a.D.) λελικμήκαμεν τὴν κριθήν. Many find
the other LXX usage= “‘scatter” (Isai 171° a/.) in the two
NT passages where the verb occurs (Mt 2144, Lk 2018) : see
e.g. Kennedy Sovrces, p. 126f. On the other hand, Deiss-
mann (BS, p. 225 f.) defends the AV translation ‘‘crush,”
‘grind to powder” (following the Vulgate comterere, com-
minuere) on the evidence of BGU I. 1468 (ii/ili a.D.), a
complaint against certain men who—éAlkpyodv μου τὸ
λάχανον, ‘had stamped, ruined, my Adxavov.” Boll (Offer-
barung, p. 130 n.1) supplies further profane evidence in the
same direction from Lyd. p. 53, 13 λικμητὸν ἀνθρώποις
ἀπειλεῖ, where λικμητός has the meaning of ἀπώλεια.
λιμήν.
P Petr II. 4511: 19 (B.c 246) ὁ ἐν Σελευκεί[αι λ]ιμήν, P Amh
11. 1161 (A.D. 178) τετέλίεσται) . . « λιμένος Μέμφεως,
‘© paid the tax for the harbour of Memphis.”’
λίμνη.
P Petr III. 37 (a)® (B.c. 257) παρὰ τὴν λίμνην, ““ along-
side the lake,” P Amh 11. 100% (a.p. 198-211) an agreement
concerning λίμνης [κα]λουμέν[η]ς ἸΤάτρω[νο]ς, P Flor I.
50%? (A.D. 268) ἔπάνω λίμνης. In an ostracon letter of A.D.
192, published by Deissmann AZ p. 186, instructions are
given that certain quantities of wheat are to be delivered to
“ec
two ‘husbandmen of the lake ””—yewpyots λίμνης, whose |
homes are in the village of Phmau (ἀπὸ ®pad: cf. Heb 1374 |
οἱ ἀπὸ τῆς ᾿Ιταλίας, where Deissmann thinks the reference is
to people zz Italy). See for the same ostracon Meyer Os¢r.
p. 176 f., where the editor identifies this λίμνη with Birket
376
λιτανεία
λιμός.
The wavering of gender which is found in the NT (6 Lk
4}: ἡ Lk 1514, Ac 1178) meets us again in the papyri—
P Par 22% (B.c. 165) τῷ λιμῷ διαλυθῆναι, but in a document
of the same collection 26. 264 (B.c. 163-2) ὑπὸ τῆς λιμοῦ
διαλυόμεναι. Cf. also 7. 2813 (B.c. 160) where, instead of
the simple dat., we have διαλυόμεναι ἐν τῷ λιμῷ. Other
exx. are P Petr III. 36 (a) verso "ὃ (Ptol.) ἀξιῶ σε δεόμενος
μή pe ἀπολέσηι τῶι λιμῶι ἐν τῆι φυλακῆι, “1 entreat you
with prayers not to let me perish of hunger in prison”
(Edd.), and P Oxy VI. 9029 (c. A.D. 465) ἐκ τούτου συνέβη
τὸ ὑπόλοιπον τῶν ἐμῶν ζῴων TH λιμῷ τεθνάναι, “in conse-
quence of which the remainder of my kine have died of
hunger’ (Edd.) : see also Crénert, p. 177. The use of the
fem. is generally traced to ‘‘ Doric” influence: cf. Lob.
Phryn. p. 188 τὴν λιμὸν Δωριεῖς, σὺ δὲ ἀρσενικῶς τὸν λιμὸν
φάθι, Rutherford VP, p. 274, Thumb Hellen. p. 67. The
older Attic masc. is usual in the LXX, cf. Thackeray G7. i.
p. 146.
For the conjunction λοιμοὶ καὶ λιμοί in Lk 21" Boll
Offenbarung, p. 131, compares Catal. viii. 3, 186, 1 λιμὸς
καὶ λοιμὸς καὶ σφαγαὶ κατὰ τόπους : see also Test, vit. patr.
Jud. xxiii. 3, Orac. Sib. viii. 175. The two words are cog-
nate, being connected with the Homeric λοιγός and the Lat.
letum.
λίνον
is used with reference to ‘‘linen” cloths or garments, as
in Rev 15° PQ (see contra WH WNotes?, p. 139), in such
passages as P Oxy X. 12816 (A.D. 21) τὴν τειμὴν τῶν ἑκατὸν
λίνων Σινυραιτικῷν, “the price of the hundred cloths of
Sinaru,” P Tebt II. 31418 (ii/a.p.) καλῶς π[ο]ιήσις δια-
πεμψάμενός μοι τὰ λίνα, ‘you will oblige me by sending the
cloths,” 26. 406! (6. A.D. 266) λίνα λευκὰ ἀριθμῷ {{β],
‘““white linen cloths twelve in number,” P Leid Wviis
(ii/iii a.p.) στώλισον αὐτὸν λίνῳ καθαρῷ, *V4 σὺ δ᾽ ἐν
λίνοις ἴσθι καθαροῖς ἑστημμένος, BGU II. 45017 (ii/iii A.D.)
περὶ τῶν λίνων, ὧν χρείαν ἔλεγες ἔχειν, δήλωσόν μοι, a/.:
cf. P Oxy IV. 73675 (c. A.D. 1) λίνου καὶ ῥαφίδος (ὀβολός),
“a needle and thread 1 ob.” (Edd.). As illustrating Rev
Zc. Moffatt (26 7᾽ ad /.) aptly cites Plutarch de /szde, 3, 4,
where it is explained that the linen surplice was affected by
Egyptian votaries of Isis on religious grounds, e.g. the bright
smiling colour of flax etc. In Ev. Petr. 12 τὰ λίνα =
‘‘fishing-nets.’’ For the adj. Awots, as in Rev 15° δὲ, cf. P
Oxy IT. 28514 (c. A.D. 50) ἐνδεδυμένο (1. --ος) χιτῶνα λεινοῦν,
τό. VII. τος τ (iii/A.D.) δελματικὴ Awa a, ‘1 linen Dal-
matian vest,’’ 26. X. 12777 (A.D. 255) τρίκλιν[ο]ν στρωμάτων
λινῷν ποικιλτῶν : in PSI V. 533° (iii/B.c.) λινῆ αὐλαία, “a
linen curtain,” is contrasted with a ‘‘ woollen’’ (pea) one.
For Alvudos, ‘‘ linen-weaver,” see P Oxy X. 12816 (A.D. 21):
cf. λινόυφος in 74. 1303 (c. A.D. 336).
λιτανεία.
In view of the occurrence of this word in the LXX (2 Macc
3°° a/.) and its subsequent importance in connexion with
Christian worship, we may cite an instance of it—the only
instance of which we are aware—from the papyri, unfortu-
Habu near Thebes, and gives other instances of λίμνη as | nately ina broken context, but with reference to consulting
“< Seeland”’ or ‘‘ Seegau.”
| the god Soknebtunis, P Tebt II. 284° (i/B.c.) gd δὲ ἱκανήν
λίτρα
μου σὺν τοῖς παιδίος (1. -(οις) περὶ τῆς λιτανήας, ‘Sand
do you together with the children . concerning the
supplication ” (Edd.),
λίτοα.
For λίτρα, which in the NT is confined to Jn 12° 19°, cf.
P Oxy XII. 1454° (A.D. 116) σταθμοῦ λείτρας δύο, ‘ each
weighing 2 pounds.” In 20. 15137 (iv/A.D.) it is curious to
find beer measured by Alrpat—tvtod λί(τραι) Ve. See also
76. 1543° (c, A.D. 299), a receipt for chaff supplied to soldiers
on the march—éA(rpirey (a new verb) . .. axtpov..
[λῦτρας τεσσαράκοίντα. The name of a Sicilian silver
coin, λίτρα is an attempt to reproduce a probable form
*lipra, which appears in Latin as δύγα (Boisacq, p. 585).
dip.
In classical usage At denotes the south-west wind, and
hence the quarter from which that wind comes. Conse-
quently in Ac 27 the Revisers have translated the words
λιμένα τῆς Κρήτης βλέποντα κατὰ λίβα kal κατὰ χῶρον,
**a haven of Crete looking north-east and south-east,’’ or
literally in the margin ‘‘ down the south-west wind and down
the north-west wind.” In the LXX, on the other hand, the
word denotes almost uniformly simply ‘‘south,” while in
the Egyptian papyri it stands for ‘‘ west,” because, as Deiss-
mann (BS p. 141 f.) following Boeckh has pointed out,
Libya, with which the word was associated (but cf. Boisacq
p- 564), lies directly west from Egypt. One or two exx. of
this papyrus usage will suffice. Thus in the will of a Libyan,
which was discovered at Gurob in the Fayiim, P Petr III. rit
(B.C. 236) we hear of a piece of land bounded—® f. ἀπηλ[ιώ-
τοῖν, νότου, [λι]βός, βορρᾶ, and another— ™ ἀπηλιώτου],
νότου, λιβός, βορρᾶ, i.e. ‘‘on east, south, west, north.”
Similarly in the registration of a mortgage, P Oxy IT. 2432! @
(A.D. 79), the dimensions of two pieces of land are measured
βορρᾶ ἐπὶ νότον, “‘from north to south,” and λιβὸς ἐπ᾽
ἀπηλιότην, ‘from west to east.” See also the account of a
dream from the Serapeum P Par 512: (B.c. 160) (= Se/ec-
tions, p. 19) ὥμ[ην] βατί --δ)ίζειν με [ἀπ]ὸ λειβὸς ἕως ἀϊπηλι]-
arov, καὶ ἀναπίπτομαι ἐπ᾽ ἄχυρον᾽ καὶ [ἄν]θρωπ[ος] ἀπὸ
λιβός μου, ἐχόμενός μου, ‘I dreamt that I was going from
west to east, and sat down upon chaff. And west from me
there was someone, who was near to me.”’ In view of this
and the pure Latin character of χῶρος (= lat. cazrus, corus),
““north-west wind,” in the Lukan passage, Goodspeed in an
elaborate note in xf VI. viii. p. 130 ff. thinks that the
translation ‘* looking west and north-west” is not ‘‘ wholly
improbable”: but see Avchzv iii. 460f. For a new adj.
λιβικός cf. P Lond 755 verso 35 (iv/A.p.) (= III. p. 223) ἐν
τῷ λιβικῷ μέρι.
λογ(ε)ία.
Deissmann’s confirmation of the meaning ‘‘collection ” for
this word in 1 Cor 161 has been plentifully supported since
the publication of BS (pp. 142 ff., 219f.). See e.g. from
Ptolemaic times P Hib I. 517 (B.c, 245) ἐπιστολῆς περὶ τῆς
λογείας τῶν χλωρῶν τἀντίγραφ[ον, ‘the copy of the letter
about the collection of (the value of) the green stuffs,” P
Grenf II. 3815 (mid. i/B.c.) γράφωμαί σε (/. γραφήσομαί σοι)
περὶ τῆς Aoyéas, and P Tebt I. 585° (B.C, 111) προσπαρα-
Part IV,
377
λογίζομαι
καλέσαι Νίκωνα περὶ τῆς λογέας, “urge on Nicon concern-
ing the collection.” An excellent illustration, almost con-
temporary with 1 Cor, is afforded by P Oxy 11. 2398 (a.p.
66) ὀμνύω... μηδεμίαν λογείαν γεγονέναι ὑπ᾽ ἐμοῦ ἐν τῇ
αὐτῇ κώμῃ, “1 swear that I have levied no contributions
whatever in the above village,”’ where the editors note that
“ἐλογεία is used for irregular local contributions as opposed
to regular taxes,’’ and compare BGU II. 515? (a.p. 193)
(= Chrest. I. 268) where τὰ ὑπὲρ Aoylas [ἐϊπιβληθέντα are
contrasted with σιτικὰ δημόσια. In this last case the refer-
ence may be to a collection for religious purposes, as fre-
_quently in the ostraca in connexion with a tax for the priests
of Isis, cf. the Theban ostracon of date 4 Aug. A.D. 63,
reproduced by Deissmann (ZAZ p. 104 f.), which, after an
opening greeting, runs as follows—éaméxw παρὰ σοῦ (Spax-
μὰς) 5 ὀβο(λὸν) τὴν Aoylay Ἴσιδος περὶ τῶν δημοσίων,
“ΕἼ have received from thee 4 drachmae 1 obol, being the
collection of Isis on behalf of the public works” : see further
Wilcken Osér. i. p. 253 ff., Otto Priester i. p. 359 ff., and
from the inserr. the i/a.p. marble tablet from Smyrna, SyZ/
| 5835 κλεῖν κεχρυσωμένην καὶ ἐμπεφιασμένην πρὸς τὴν
λογήαν καὶ πομπὴν τῶν θεῶν, where as Deissmann points
out (LAZ p. 105 n.1°), ‘‘ the reference seems to be to a pro-
cession on the occasion of which money contributions were
expected from the spectators.” Other exx. of the word with
varying references are P Lond 37 (B.c. 146 or 135) (=I. p.
46) τῆς τιμ[ῆς το]ῦ ἡμίσους τοῦ [rpl]rov Noyelas τῶν
κειμένων νεκρῶν, P Giss I. 617 (A.D. 119) μηνύοντ[ες]
α[ὐ]τὸν λογίαν πε[π]οιηκέναι ἐπὶ τῆς κώμης Ναβόωι, BGU
III. 891 verso (A.D. 144) τοὺς 8 πρεσβυτ(έρους) [τ]ῆς
αὐτῆς κώ(μης) ἐνκαλου(μένους) ὑπὸ Χαιρή[μ]ονο[ς] . . περὶ
ἧς φησιν πεπο[ι]ῆσθαι λογίας, and P Lond 3425 (a.p. 185)
(=II. p. 174) where complaint is made against a village
πρεσβύτερος. παρ᾽ ἕκαστα λογείας ποιεῖται. In view of
the above, it is clear that the statement in Grimm-Thayer
“* Not found in prof. auth.” requires modification, and it is
instructive to notice that words like this and the adj. Sox¢-
ptos, “genuine,” have disappeared so completely from our
literary sources, when the vernacular used them with such
freedom. Aoyela should probably be read in 2 Macc 1243
ποιησάμενός Te Kat ἄνδρα Noyelav. On the forms of Aoyela
see Moulton G*. ii. p. $2.
λογίζομαι
is common in the sense of ‘ reckon,” ‘* put down to one’s
account ’’ as in Rom 45 a/., e.g. P Eleph 538 (B.c. 284-3)
ἐλογισάμην πρὸς “Eppaydpay ὑπὲρ τοῦ οἴνου. .., P Par
621-1 (c. B.C. 170) ἃ οὐ λογισθήσεται τοῖς τελώναις, P Oxy
XII. 14348 (A.D. 107-8) τὰ ἀργυρικὰ kal σειτικὰ καθ(ήκοντα)
[év]@a8e λογίζεται, ‘the due amounts in money and corn are
reckoned here,”’ 26. III. 533° (ii/iii A.D.) at πρόσοδοί μου
- ++ παρὰ τῷ ταμείῳ ἐΐν π]αραθέσει λογισθήτωσαν, ‘‘let
my revenues be placed on deposit at the storehouse ” (Edd.),
P Flor II. 1237 (A.D. 254) λογιζομένου αὐτῷ τοῦ μονοχώρου
δραχμῶν δεκά-εξ, ““ reckoning the wine to him at sixteen
drachmae the monochore,” P Oxy VII. 1056° (A.D. 360) τῆς
ἀρταβῆς plas λογισζομένης ἐκ δηναρίων μυριάδων ἑκατὸν
ὀγδοήκοντα, ‘‘a single artaba being reckoned at one hundred
and eighty myriads of denarii,” 74. X. 1329 (A.D. 399) ἐπὶ
τῷ pe ταῦτά cot λογίσασθαι, and OG/S 595} (ii/a.p.) τὰ
49
2) 66
λογικὸς
γὰρ ἕτερα ἀναλώματα . . . ἑαυτοῖς ἐλογισάμεθα, ἵνα μὴ τὴν
πόλιν βαρῶμεν. The verb is construed with εἰς, as in Ac
1977, Rom 43, in P Fay 21° (A.D. 134) vuvel δὲ συνλήβδ[ην
Tlep[t πάνήτων ὁπωσοῦν διδομένων [[. . . 1] ἢ λογιζομένων
εἰς τὸ δημόσιον, “1 now give orders generally with regard
to all payments actually made or credited to the govern-
ment.’’ From this meaning of the verb comes the λογιστή-
ριον, ““ finance-office” (see s.v. κατακλείω). The verb has
the more general sense of ‘‘number,” ‘‘ class amongst,”
as in Lk 2257, in a return of camels P Lond 3288
(A.D. 163) (=I. p. 75) πώλου ἑνὸς λογιζομένου vuvel ἐν
τελείοις, ‘Sone foal being now numbered among the full-
grown (camels).’’ Cf. also BGU IV. 102817 (ii/A.p.) at δὲ
λοιπί(αὶ) πρὸς ἡμίσιαν λογίζίονται), P Thead 818 (A.D. 306)
διὰ τὸ τὰ προκίμενα ἐρύφιά τε καὶ αὐτὰ τέλεια λογείζ[εἐσθ]αι
ἐπὶ τῷ μεμισθωμένῳ, ““ puisque les chevreaux de l’année pré-
cédente pourront étre comptés comme adultes” (Ed.), and
the late P Giss I. 564 (vi/A.D.) ἐπὶ δεκαετῆ xp(dvov) λογιζό-
μείνον) ἀπὸ καρπῶν τῶν νῦν ὄντων ἐν ἀγροῖς. Such a
passage as OG/S 66538 (A.D. 49) ἐὰν δέ τις δῶι ἢ ὡς δεδο-
μένον λογίσηται KTA. prepares us for the meaning ‘ think,”
“consider,” in 2b. 763°? (ii/B.C.) οἰκειοτάτην ἐλογιζόμην τὴν
ἀνάθεσιν (τοῦ ἀνδριάντος) ἔσεσθαι ἐν ταύτηι (τῇ Μιλησίων
moder): cf. P Par 635 (B.c. 164) (=P Petr III. p. 26) tls
yap οὕτως ἐστιν ἀνάλητος ἢ ἀλιτρὸς ἐν τῶι λογίζεσθαι ; ‘for
who is so utterly wanting in reason and the capacity for
making distinctions?” (Mahaffy).
On the Pauline metaphorical use of λογίζομαι see Ramsay
Luke, p. 286 f., and Griffith Thomas, Axf 7 xvii. p. 211 ff.
For the form λογισθείη in 2 Tim 415 see Moulton G».
ii. p. 217. MGr λογιάζω, ‘consider,’ ‘think upon,’”’
λο(γ)αριάζω, “reckon,” “‘ value.”
hoy tx0c.
A good ex. of this adj. is afforded by a i/A.D. inscr. in
honour of a certain physician—latpat Καισάρων καὶ ἰδίας
λογικῆς ἐναργοῦς ἰατρικῆς κτίστηι ἐν βιβλίοις ps. (.Sy///
73641). With Rom 12! we may compare the usage in the
378
hermetic writings where λογικὴ θυσία is contrasted with |
ceremonial offerings, cf. Reitzenstein Foémandres, p. 338°
ϑέξαι λογικὰς θυσίας ἁγνὰς ἀπὸ ψυχῆς καὶ καρδίας πρός oe |
ἀνατεταμένης, and 20. p. 3471, and see Lietzmann in ZN |
ad ἡ. τ also Epict. iii. 1. 26 τὸ λογικὸν ἔχεις ἐξαίρετον" τοῦτο
κόσμει καὶ καλλώπιζε, “thy excellence lies in the rational
part: this adorn and beautify” (Sharp, p. 120).
late Greek of the Pelagia legend (ed. Usener, p. 20) we have
an admirable illustration of 1 Pet A bishop meets
Pelagia and tells her he is ‘‘shepherd of Christ’s sheep.”
She takes him literally, and he explains that he means τῶν
λογικῶν προβάτων τοῦ Χριστοῦ, τοῦτ᾽ ἔστιν τῶν ἀνθρώπων.
So Peter means metaphorical, not literal, ‘‘ pure milk”: see
s.v. ἄδολος. MGr λογικό, “ understanding,” ‘‘ reason” ; ἔρ-
χομαι στὰ λο(γ)ικά μου, “1 become conscious of, learn of”
(Thumb Handbook, p. 338).
ἘΝ
λόγιον.
We are unable from our sources to throw any fresh light
upon this word, which is so important in early Christian
literature (see reff. in Sophocles Zex. s.v.), but for its Biblical
From the |
usage see SH ad Rom 3", and for its application to the |
λογισμός
recently discovered ‘‘ Sayings of Jesus” (P Oxy 1. τ, IV.
654), see Two Lectures on the “" Sayings of Jesus”’ by Drs.
Lock and Sanday (Oxford, 1897) with the literature referred
to there, and, more recently, H. G. E. White, Zhe Sayings
of Jesus from Oxyrhynchus (Cambridge, 1920).
λόγιος.
On the ground of Phrynichus’ statement, supported by
Lobeck’s citations (Lob. Piry. p. 198), that the ‘‘multi-
tude,” as distinguished from Attic writers, use λόγιος of the
man who is ‘skilful and lofty ’’ in speech (ὡς οἱ πολλοὶ
'λέγουσιν ἐπὶ τοῦ δεινοῦ εἰπεῖν kal ὑψηλοῦ), Moulton (Cam-
bridge Essays, p. 498 f.) prefers the AV rendering “‘ eloquent ”
(Ve eloguens) to the RV ‘‘ learned” (marg. ‘ eloquent”) in
Ac 18%, laying it down as ‘‘a fair working rule that a meaning
condemned by these sod7stes of literature, Phrynichus and
his company, may be accepted as probably intended by the
New Testament writer.” Field (Woes, p. 129) takes the
same line. The papyrus and inscriptional evidence, which
is unfortunately for the most part late, does not help us
much. Thus P Oxy VI. 902? (c. A.D. 465) τῷ λογιωτάτῳ
σχολαστικῷ may be either ‘‘to the most learned’’ or “‘ to
the most eloquent advocate,” and similarly with the same
phrase in P Flor III. 37718 (vi/A.p.) and BGU III. 8367
(time of Justinian). In P Oxy I. 1268 (a.D. 572) a woman
refers to her father as τοῦ σ]οφωτάτου σχολαστικοῦ, and
her husband as τοῦ λογιω[τά]του pov συμβίου, where the
| latter adj. is probably to be taken in a somewhat general
sense, as perhaps also in OG/S 408° (ii/a.p.) ἐπ᾿ ἀγαθῷ
Φιλοπάππου τοῦ βασιλέως καὶ Μαξίμου Στατιλίου ἰδίου
λόγου, τῶν λογιωτάτων καὶ φιλτάτων. On the other hand on
Cagnat IV. 77 λογίω πρυτάνιος, the editor notes: ‘inter
prytanes, qui senatui civitatis quoque anno per vices prae-
erant, is vocabatur λόγιος cui mandata erat rationum cura.”
Cf. Michel 1170 (i/A.D.) ἄρχοντος Πυρράκου τοῦ Aoylov.
Perhaps some such general phrase as ‘fa man of culture”
best gives the sense in the Acts passage (cf. Bartlet ad 7. in
the Century Bible, and Moffatt). For λογιότης as a title of
address see P Lips I. 3724 (A.D. 389) ἐπιδίδωμι τῇ σῇ
λογιότητι τούςδε pov τοὺς λιβέλλου[ς : cf. BGU I. 40 115. 51
(A.D. 618). In MGr λόγιος = ‘‘ learned,” ‘‘a scholar.”
λογισμός
in its primary sense of ‘‘reckoning, computation ” is
seen in BGU IV. 1074! (A.p. 275) in connexion with the
payment of a ἰαχ- -ἀποδεδωκότα κατὰ τὸν λογισμὸν τὸν
βασιλικὸν ἐντάγιον πᾶν . .. : cf. P Oxy VI. 9404 (v/a.D.)
καταξίωσον ἐπέχειν τοῦ λογισμοῦ, ‘please to delay the
account-taking ’’ (Edd.). For a more general sense see
Michel 976® (B.C. 300) καλῶς Kal δικαίως ἐπεμ[εἸλήθη τῶν
κοινῶν πάντων Kal τοὺς λογισμοὺς ἀπέδωκεν ὀρθ[ῶ]ς Kal
δικαίως, and as showing how the meaning ‘‘ thought,”
‘‘yeasoning,” led to ‘‘ judgment, decision,” as in Rom
2!8 2 Cor τοῦ cf. P Oxy XII. 150318 (a.D. 288-9) ἕτοιμος
λογισμοὺς tapéxet[v—reports in connexion with a trial, and
OGTS τοῦ (B.c. 311) ἀν[θ]ρωπίνωι λογισμῶι, ‘human calcu-
lation.”” See also 7852. x22. patr. Gad vi. 2 τὸ πνεῦμα τοῦ
μίσους ἐσκότιζέ μου τὸν νοῦν, kal ἐτάρασσέ μου τὸν λογισ-
μὸν πρὸς τὸ ἀνελεῖν αὐτόν. The word is used in a bad sense
= cupido in Vett. Val. pp. 49% πρὸς τὰς τῶν λογισμῶν
ἐπιθυμίας, 1731! καταθύμιος λογισμῶν συντέλεια.
»» Ge
66
λόγος
λόγος.
It is hardly necessary to illustrate this common word in its
ordinary sense of ‘‘ word,” ‘‘saying,’’ but, as showing its
developed meaning of ‘‘speech in progress” (cf. Proleg.
p- 111}, we may cite P Tor I. 14-3 (8.6.
αὐτοῖς ἐλθόντος, ““ collato cum ipsis sermone’’ (Ed.), Ρ Ryl
IT. 22915 (A.D. 38) παρακάλεσον οὖν τὴν γυναῖκά σου τοῖς
ἐμοῖς λόγοις ἵνα ἐπιμέληται τῶν χοιριδίων, “urge your wife
from me to look after the pigs’’ (Ε44.) : cf. the compound
λογοποιοῦμαι in ἐδ. 1364 (A.D. 34) λογοποιουμένου pov πρὸς
᾿Αγχερίμφ[ι]ν, “as I was talking to Ancherimphis,” 7.
144'°(A.D. 38) ἐλ[ογ]οποησάμην πρὸς ᾿Οννῶφριν. . . ὑπὲρ
οὗ ἔχω πρὸς αὐτὸν ἐνεχύρου, ‘I entered into conversation
with Onnophris concerning a pledge I have against him”
(Edd.). The noun is used of a magical “invocation ” in P
Par 574'*°8 (iii/a.D.) (= Selections, p. 113) λόγος λεγόμενος
ἐπὶ τῆς κεφαλῆς αὐτοῦ, and of a “‘list’’ in connexion with
the distribution of public burdens in P Cairo Preis 1812 (a.p.
339) ἔστ[ι] δὲ ὁ A[dy]os* Αὐρήλιος... For the legal sense
“* matter of dispute,” ‘‘suit at law,”’ as in Ac 1988, cf. P Tor
I. v.21 (B.c, 116) kad’ ὃ ἔφη δεῖν τοὺς ἀντιδίκους συνίστασ-
θαι τὸν λόγον πρὸς τοὺς ἀποδομένους αὐτοῖς, ‘“quare aiebat
adversarios debere litem instituere contra suos auctores’
(Ed.). When we pass to the uses of λόγος with more direct
reference to the mind, we may compare with Ac 20% (see
Field Mores, pp. 133, 252 ff.) such passages as P Magd 128
(B.C. 217) οὐδένα λόγον ἐποιήσαντο, ἀλλὰ ἐγβεβλήκασίν pe
ἐκ τῶν κληρῶν, ‘ils n’en ont tenu aucun compte et m’ont au
contraire expulsé des tenures” (Ed.), P Par 2651 (B.c. 163)
(= Selections, p. 16) τοῦ δὲ τοῦ Ψινταέους υἱοῦ ἐκ Tis |
Μέμφεως χωρισθέντος, οὐκέτι οὐδένα λόγον ἐποήσατο, “but
no sooner had the son of Psintaes departed from Memphis
than he took no further account of the matter,” and Cagnat
IV. 134” (after B.C. 133) τῶν κατὰ Tov βίον ἐλασσωμάτ[ων
λ]όγον ποιησάμενος.
See also P Hib I. 534 (B.c. 246) πειρῶ οὖν ἀσφαλῶς
διεγγυᾶν ὡς πρὸς σὲ τοῦ λό[γ]ου ἐσομένου, “do you there-
fore endeavour to obtain good security, knowing that you
will be held accountable ’’ (Edd.), P Tebt II. 3252 (c. a.p.
145) τοῦ λόγου ἐσομένου ἐάν τι [παράνομ]ον γένηται, ‘but
you will be held responsible for any violation of the law ”’
(Edd.).
In our documents, which are so often of a monetary
character, λόγος = ‘‘account’’ in the sense of ‘‘reckoning,’’
“score ’’ (cf. Phil 4117) meets us constantly : e.g. the con-
tract of apprenticeship, P Oxy 11. 275121 (a.p. 66) (= Selec-
116) εἰς λόγους
| τούτου.
λόγος
“Λόγον διδόναι with reference to judgment, as in Rom 14!2,
occurs in such a passage as BGU I. 164?! (ii/iii A.D.) ὡς σοῦ
μέλλοντος λόγον διδόναι τῷ λαμπροτάτῳ ἡγεμόνι, and λόγον
ἀποδιδόναι (cf. Mt 1255, Lk 162, Heb 1.317} in 20. 98% (a.p.
211) κελεῦσαι αὐτὸν ἀχθῆναι ἐπὶ σὲ λόγον ἀποδώσοντα περὶ
See also the Christianized imprecations against
violators of tombs cited by Ramsay (Zzke, p- 396), one
probably from Lycaonia and belonging to iv/a.p., /HS xxii.
(1902), p. 354 ὃς δ᾽ ἐὰν ἐπισβιάσητε, δώσει θεῷ λόγον,
“‘whosoever shall force an entrance, shall give account to
God,”” and another from Laodicea, Athen. Mitthetl. xiii.
Pp. 249 (¢. A.D. 400) ἤ τις δ᾽ ἕτερον ἐπενβάλῃ τῷ τάφῳ κριτῇ
τῷ ζῶντι λόγον ἔνδικον πο[ι]ή[σει, ‘and if any one shall lay
another in the tomb, he shall render judicial account to the
| living Judge.”’
tions, p. 56), where so much is paid εἰς λόγον διατροφῆς, |
“το account of maintenance,’’ and so much εἰς λόγον ἱματισ-
μοῦ, “to account of clothing,’ P Oxy XII. 14417 (A.p. 197-
200) βᾳστιυ]λ(ικῆς) ὁμοίως ἐπὶ Ady(ov) δραχμὰς δεκαόκτω,
“likewise upon State land on account eighteen drachmae ”’
(Edd.), P Fay 103! (iii/A.D.) λ[όγος] ἀναλώματος τοῦ νεκροῦ,
“account of expenses for the corpse,’ and P Grenf II.
81 (2)? (A.D. 403) οὐδένα λ[όγ]ον ἔχω πρὸς σὲ περὶ τούτου,
in connexion with the payment of the wages of a substitute.
From this the transition is easy to such an expression as
δίκαιον λόγ[ο]ν ἔχει πρὸς σέ, ““ iusta res est ei tecum,” in P
Tand 16° (v/vi A.D.). For ὁ ἴδιος λόγος, the private account
or purse of the sovereign, cf. P Amh IT. 311 (8.6. 112), and
more particularly Der Gnomon des Idios Logos, being BGU
We ie
Συναίρειν λόγον, as in Mt 1823, 251% “an expression,”
according to Grimm-Thayer, ‘‘not found in Grk. auth.,”’
can now be cited from BGU III. 775! (ii/a.p.) τὰ ἤδη
πρόλημα (1. -λημμα) adis ἄχρης (/. ts) ἂν yévope ἐκῖ καὶ
συνάρωμεν λόγον, and the middle from such passages as P
Fay 1098 (early i/A.D.) συνῆρμαι λόγον τῷ πατρί, “1 have
settled accounts with (his?) father’ (Edd.), P Oxy I. 11327
(ii/A.D.) ὅτι ἔδωκας αὐτῶι δήλωσόν μοι ἵνα συνάρωμαι αὐτῶι
λόγον, ““1εἰ me know what you have given him that I may
settle accounts with him ”’ (Edd.).
We may add a few common phrases :—P Oxy XII. 140523
(iii/A.D.) οὐκ ἀνὰ λόγων (1. —ov) οὖν οὐδὲ πρὸς [τὸ ?] μέρος
τῆς λειτουργίας, ‘‘this is unreasonable and contrary to the
just apportionment of the liturgy ’’ (Edd.), P Lond 11735
(A.D. 125) (=TIII. p. 208) émf[érpe]Was [pJor διὰ λόγον
μηκέτι κατεργάζεσθαι, P Goodsp Cairo 48 (ii/B.c.) (= Se/ec-
tions, p. 24) εἰ ἔρρωσαι καὶ τἄλλα σοι κατὰ λόγον ἐστίν,
εἴη ἂν ὡς αἱρούμεθα, ‘if you are well and things in general
are doing right, it will be as we desire,’’ P Tebt I. 50%
(B.C, 112-1) δι᾿ ἣν αἰτίαν ἐξησθενηκὼς ἐκ τοῦ μὴ κατὰ λόγον
ἀπαντᾶν τὸν σπόρον, ““ wherefore, because my crops did not
meet my expectations I was impoverished ’’ (Edd.), P Rein
2814 (end ii/B.c.) τοῦ ἡμίσους] κατὰ λόγον, where κατὰ
λόγον = “in proportion,’’ as in Sy// 510% (ii/B.c.) τὸ πλέον
ὀφει[λόμενον τῆς] τιμῆς ὁ ἔγγυος ἀποτινέτω κατὰ λόγον, P
Oxy VIII. ττ2115 (a.p. 295) οὐκ οἶδα τίνι λόγῳ ἢ πόθεν
κεινηθέντες, “1 know not on what ground or with what
| impulse” (Ed.) (cf. Ac τοῦ), P Thead 225 (a.p. 342) οὐ[κ
οἴ]δα τίνι λόγ[ο]υ kal ληστρικῷ τρόπῳ, and similarly in the
illiterate P Gen 7. 475 (iv/A.p.).
For the Divine Logos in heathen writers see Sophocles
Lex. sv. 10, and ct. Reitzenstein Zwet reltgtonsgeschichtliche
Fragen (1901), p. 47 ff., and the same writer’s Potmandres
(1904) and Dze Hellenistischen Mysterienreligionen (1910).
Reference may also be made to Rendel Harris Zhe Prologue
to St. John’s Gospel (Cambridge, 1917), where it is argued
that the doctrine of Christ as the ‘‘ Word” grew out of an
earlier doctrine of Christ as the ‘‘ Wisdom ” of God: cf. the
somewhat extended use of λόγος in Heb 413 (Nairne CGT
ad 1.), and λόγος = ‘‘ reason” in Epict. e.g. i. 3. 3 ὁ λόγος
δὲ Kal ἡ γνώμη κοινὸν πρὸς τοὺς θεούς (Sharp Φ 22.
p- 127).
MGr λό(γ)ος, pl. λόγια, and note the curious stereotyped
circumlocution for the personal pronoun τοῦ λόγου σον =
“thou” (Thumb Handbook, p. 87).
λόγχη
λόγχη.
P Lond rg1! (inventory of furniture—a.p. 103-117)
(=II. p. 265) λόγχαι ἔννεα. In an account of cures at the
Asclepieium at Epidaurus, Sy// 802%°*: (iii/B.c.), we find the
following—Evurmos λόγχαν ἔτη ἐφόρησε ἕξ ἐν Tar γνάθωι"
ἐγκοιτασθέντος δ᾽ (α)ὐτοῦ ἐξελὼν τὰν λ[όϊγχαν ὃ θεὸς εἰς τὰς
χῆράς οἱ ἔδωκε. ἁμέρας δὲ γενομένας ὑγιὴς ἐξῆρπε, τὰν
λόγχαν ἐν ταῖς χερσὶν ἔχων : cf. 7. 803% (iii/B.c.) [On
Incubation or the cure of dtsease in pagan temples and
Christian churches, see Mary Hamilton’s essay with that
title, London, 1906.]
λοιδορέω.
P Petr III. 21 (9}}} (iii/p.c.) ἐλοιδόρησᾳς φαμένη pe
Apnkévat, BGU III. 10078 (iii/n.c.) ἐλοιδόρουν με ἐπὶ πλέο[ν",
P Tebt I. 4415 (p.c. 114) (= Chrest. I. p. 748) ehord[dpnoév
pe] καὶ ἀσχημόϊνει, P Oxy II. 237%) (A.D. 186) ἐπὶ φθόνῳ
δὲ μόνον [λο]ιδορούμενος Kal δεινὰ πάσχων am ἐμοῦ, and
from the inserr. Sy// 73775 (c. A.D. 175) €av . . εὑρεθῇ τις
. ὑβρίζων ἢ λοιδορῶν τινα, ὃ μὲν λοιδορηθεὶς ἢ ὑβρισθεὶς
παραστανέτω δύο ἐκ τῶν ἰοβάκχων ἐνόρκους ὅτι ἤκουσαν
ὑβριζόμενον ἢ λοιδορούμενον, καὶ ὁ ὑβρίσας ἢ λοιδορήσας
ἀποτιν[νύ]τω τῷ κοινῷ λεπτοῦ δρ(αχμὰς) Ke. To show the
strong character of the word, we may cite Calvin on 1 Cor
4%: “Λοιδορία is a harsher railing, which not only rebukes
a man, but also sharply bites him, and stamps him with open
contumely. Hence λοιδορεῖν is to wound man as with an
accursed sting.”’
λοιδορία.
P Petr 11. 18(1)8 (B.c. 246) λο]ιδορίας, ‘‘ abusive δοίίοη,᾿ ἢ
PSI 11. 22214 (iii/A.p.) μεθ᾽ ὕβρεως καὶ λοιδο[ρι]ῷν.
λοίδορος.
For this adj., which in the NT is confined to 1 Cor 5",
6!°, we may cite Cagzat I. 307° (Rome), where a certain
Menophilus is described as—ovSéva λυπήσας, οὐ AolSopa
ῥήματα πέμψας. Cf. also Zest. xii. fatr, Benj. v. 4 ἐὰν
yap ὑβρίσει ἄνδρα ὅσιον μετανοεῖ, ἐλεεῖ yap ὁ ὅσιος τὸν
λοίδωρον καὶ σιωπᾷ, ‘for if any one does violence to a holy
man, he repenteth; for the holy man is merciful to his
reviler, and holdeth his peace ’’ (Charles).
λοιμός,
““ pestilence, plague,’’ as in Lk 21, occurs in P Oxy
XIV. 1666?° (iii/A.D.) ἤκουσα. . ὅτι παρ᾽ ὑμεῖν λοιμὸς
[ἐγ]ένετο, ‘‘ I heard that there has been plague in your neigh-
bourhood” (Edd.). For the metaph. use, as in Ac 245,
where it is used of ‘‘a pestilent fellow,’’ (cf. Lat. Zestzs)
there is ample support in the LXX (e.g. Ps 11, 1 Macc 152).
Cf. also Ac 138, where for the ordinary reading ᾿Ελύμας
Burkitt (77S iv. p. 127 ff.) conjecturally restores ὃ λοιμός.
The passage then runs: ἀνθίστατο δὲ αὐτοῖς 6 λοιμός, ὁ
μάγος, οὕτως γὰρ μεθερμηνεύεται τὸ ὄνομα αὐτοῦ, “now
they were withstood by the pestilent fellow, the sorcerer I
mean, for ‘ pestilent fellow’ is the interpretation of his
name’”’—an interpretation to which Bary YVeshu‘, changed
into BAPIHZOY δὲ, would readily lend itself.
3? 66
380
Λουκᾶς
λοιπός.
For λουπός with a subst. cf. P Oxy II. 24218 (A.D. 77) τὰ
λυπὰ (λ λοιπὰ) μέρη περιτειχίζειν, 2b. 2709 (A.D. 94) ταῖς
λοιπαῖς ἀρούραις. It is used absolutely in P Ryl II. 2201
(A.D. 38) τοῦ λοιπ(οῦ) τῆς τιμῆ(ς) τοῦ χόρτου, ‘the rest of
the price for the hay,” P Giss I. 78% (ii/a.p.) καλῶς δὲ
ποιήσεις Kal περὶ τὰ λοιπὰ ἐνεργήσασα. For τοῖς λοιποῖς
πᾶσι ἴῃ Phil 11%, ‘‘apparently a vague phrase = everywhere
else,” Kennedy (2G7 ad 7.) compares C/G I. 1770 ἐπεὶ καὶ
ἐν τοῖς λοιποῖς πᾶσιν φανερὰν πεποήκαμεν THY τε ἰδίαν Kal
τοῦ δήμου τοῦ Ρωμαίων προαίρεσιν. The neut. sing. is
frequently used adverbially, sometimes with the idea of time
“henceforth” (2 Tim 48), as in P Oxy I. 1198 (ii/iii A.D.)
(= Selections, p. 103) Av δὲ ἔλθῃς εἰς ᾿Αλεξανδρίαν, od μὴ
λάβω χεῖραν παρά [c]ov, οὔτε πάλι χαίρω σε λυπόν (1
λοιπόν), ‘Sand if you do go to Alexandria, I won’t take
your hand, or greet you again henceforth,’’ and sometimes
simply to mark transition to a new subject like an emphatic
οὖν (1 Thess 4!: cf. Milligan ad /.), as a few lines further
down in the same letter, 1° λυπὸν πέμψον etfs] με, παρακαλῶ
σε, ‘‘send for me then, I beseech you”: cf. BGU III. 84619
(ii/A.D.) (= Selections, p. 94) λοιπὸν οἶδα τί [ποτ᾿] αἰμαυτῷ
παρέσχημαι, ‘furthermore I know what I have brought
πε[ποίῃ]κα, καθὼς ἠθέλησας, τοῦ ἢ (ἔτους)" [σ]ὺ οὖν βάσ-
ταξε λυπὸν (1. βάσταξαι λοιπὸν) ὃ ἂν ἔτιο[ν ἢ] (1. αἴτιον 7)
τῆς κρίσεως. For λοιπὸν οὖν, “finally then,” cf. BGU IV.
10785 (A.D. 39) λοιπὸν οὖν, ἐὰν λάβω τὰ κερμάμια (1. κερά-
μια or κερμάτια), ὄψομαι, τί με δεῖ ποιεῖν, 2. τογοῦ (A.D. 41)
(= Selections, p. 39) λοιπὸν οὖν ἔλαβον παρὰ το(ῦ) "Αραβος
τὴν ἐπιστολὴν καὶ ἀνέγνων καὶ ἐλυπήθην. The transition to
λοιπό(ν), τὸ λοιπό(ν), ‘‘ therefore,” ““ so,” the regular mean-
ing in MGr, may be illustrated by such passages from late
Greek as Polyb. i. 15. 11 λοιπὸν ἀνάγκη συγχωρεῖν, τὰς
ἀρχὰς καὶ τὰς ὑποθέσεις εἶναι ψευδεῖς, Epict. 1. 22.15, 24. 1,
ii. 5. 16, αἴ. : cf. Schmid Aéficzsyzzs ili. p. 135, and Jannaris
Exp V. viii. p. 429f. For εἰς τὸ λοιπόν cf. P Petr III.
42 G(9)° (mid. iii/B.c.), for τοῦ λοιποῦ (sc. χρόνου), ‘ hence-
forth,” as in Gal 617, cf. P Hal 1. 147) (mid. iii/B.c.) σύν-
ταξον οὖν, ὅπω[ς] Tod [λ]οιποῦ μὴ γίνηται τοῦτο, P Oxy X.
1203} (A.D. 117-38) ὥστε τοῦ λοιποῦ γράφεται (1 -ετε), τῶν
γὰρ πρώτων τεσσάρων ἡμίσους ἐπιστολὴν οὐκ ἔσχον, ‘so
in future write, for Ε have had no letter about the first four
and a half metretae” (Edd.), and for ὧδε λοιπόν, as in 1 Cor
4°, cf. Epict. 11: 12. 24.
The subst. λοιπάς, ‘‘ remainder,” ‘‘arrear,’’ which is
described by LS as ‘‘ Eccl., Byz.,” is found in P Gen I. 578
(iv/A.D.) @v[e]kev τῆς λοιπάδος πυροῦ : cf. P Amh II. 1523
(v/vi A.p.), P Oxy I. 13618 (A.D. 583), and for the verb
λοιπάζω see P Oxy IX. 11948 (c. A.D. 265) τὰ λοιπαζόμενα,
“the arrears.” αΔοίπημα (not in LS) occurs in P Tebt II.
28174 (B.c. 125) ἄνευ παντὸς λοιπήματος, ‘without any
arrears.” On λοιπογραφέω, ‘‘ allow to remain in arrears,”
see P Petr III. §3(/)* (iii/B.c.) avelerar λοιπογραφεῖσθαι,
“he is permitted to remain in arrears’’ (Edd.), and P Hamb
,
the editor’s note.
“Λουκᾶς
is generally treated as an abbreviated pet name from
«Λουκανός (cf. Lightfoot on Col 4158, Zahn Znérod. iii. p. 5),
Λούκιος
this longer form being actually found in the title of the Third
Gospel in various Old Latin texts (a, 7, s), and on a v/A.D.
sarcophagus at Arles (see 7715 vi. p. 435). Others prefer
the derivation from «Λούκιος, and Ramsay (Recent Discovery,
p- 370ff.) quotes inscrr. showing that in Pisidian Antioch
“Λουκᾶς and «Λούκιος were interchangeable: cf. Glotta iv.
(1913), p. 78 ff. and the occurrence of Σελβεῖνα and Σελβεῖνας
in the same letter, P Meyer 20 (1st half ili/a.p.), where see
Deissmann’s note. Apart from Christian inscrr. the name
“Λουκᾶς is found e.g. in a sepulchral inser. from Apollonia,
Preisigke 224 Αὔλου Αὐσολήνου καὶ ᾿Εἰγχλογὴ τοῦ] Λουκᾶ :
cf. also C7G III. 4759 and Add. 4700 ᾧ. On the discovery
of Luke’s ame in an early form of the text of the Acts of
the Apostles, preserved in a ii/A.D. Armenian catena, see
Exp T xxiv. p. 530f., xxv. p. 44.
«Λούκιος.
As compared with Λούκιος in Ac 131, Rom 162, we find
the transliteration «Λεύκιος in P Tebt I. 33% (B.c. 112)
(= Selections, p. 30) in connexion with the preparations for
the visit of a Roman Senator—Aevxtos Μέμμιος Ρωμαῖος
τῶν ἀπὸ (cf. Ac 12!) συνκλήτου. Nachmanson (p. 61) gives
various exx. of «Λεύκιος from Magnesian inscrr., and thinks
that the spelling may have been affected by a genuine Greek
name Λεύκιος (from λευκός) : cf. Moulton G7. ii. p. 88, and
for other exx. see Mrche/ 394? (mid. i/B.c.), 668% (i/B.c.), a/.
λουτρόν.
In its two NT occurrences Eph 526 (where see Robinson’s
note), Tit 3° (cf. Cant 45, Sir 31(34)%°), λουτρόν denotes
“the water for washing,”’
the Mysteries’ inscr. from Andania, Sy// 653!°S (B.c. gt)
where one of the headings is—AXelppartos καὶ λουτροῦ.
For λουτρόν, like λουτρών (OG/S 339%%—c, B.C. 120) =
“place for bathing,” we may cite Cagzat 1V. 293) 2 τὸ παρ᾽
αὐτὴν [λο]υτρὸν ὁμοίως μαρμάρινον : cf. P Oxy X. 1252
verso* (A.D, 288-95) τὴν διοίκησιν τῶν δημοσίων λουτρῶν,
“the management of the public baths,” 76. VI. 80211 (a.p.
338), 915? (A.D. 572) a/., and the dim. λουτρίδιον in Ῥ Ryl
II. 154° (A.D. 66). For the LXX λουτήρ, ‘ laver,”’ see
OGIS 479% (ii/A.D.) γυμνασιαρχήσαντα δρακτοῖς ἐκ
λου[τήρ]ων with the editor’s note. MGr λουτρό, ‘bath.’’
hota,
“bathe,”’ ‘* wash,’’ may be illustrated by P Flor III. 3842?
(v/A-D. ?) λούειν τὰ δύο μέρη τοῦ αὐτοῦ βαλανίου : cf P Giss
T. 50% (A.D. 259) τοῦ λούοντος βαλανείου, where the mean-
ing seems to be “the bath used for the purpose of bathing”
(see the editor’s intr.). The middle in the sense of ‘‘ bathe
oneself ’’ is very common, e.g. P Magd 332 (B.c. 221) Novo-
μένης yap pou ἐν τῶι Badavelwt, P Oxy III. 5282° (ii/a.p.)
where a man writes urging his wife to return home and
stating—tB Φαῶφι ἀφ᾽ ὅτε ἐλουσάμην per ἐσοῦ οὐκ ἐλου-
σάμην οὐκ ἤλιμε (1. ἤλειμ -«“μ.::- ar) μέχρει iB’ Αθύρ, “since we
bathed together on Phaophi 12, I never bathed nor anointed
myself until Athur 12” (Edd.), P Flor II. 1277 (a.p. 256)
ἄχ[υρ]ον πανταχόθεν συλλέξας ἵνα θερμῶς λουσώμεθα χει-
μῶνος ὄντος. In 2 Pet 272 we ought probably to translate
““the sow that washes itself by wallowing in the mire,” see
Clemen Primztive Christianity, p. 5of., and cf. Moulton
or ‘*the washing ”’ itself, as in |
381
Avpaivopat
Proleg., p. 238f. For the ceremonial usage of the word, cf.
P Flor III. 332" (ii/A.p.) οὔτε ἐϊλουσάμην [οὔ]τε προσε-
κύνησα θεοὺς φοβουμένη σου Td μετέωρον, and more particu-
larly from the inserr. Pexg 255 (early Roman period) where
it is laid down that only 4® οἱ . ἀπὸ μὲν τὴς ἰδίας
γ[υναιϊκὸς καὶ τοῦ ἰδίου ἀνδρὸς αὐθήμερον, ἀπὸ δὲ ἀλλο-
τρίας κ[αὶ] ἀλλοτρίου δευτεραῖοι λουσάμενοι, ὡσαύτως δὲ καὶ
ἀπὸ κήδους κ[α]ὶ τεκούσης γυναικὸς δευτεραῖο(ι) shall enter
the temple of Athena at Pergamus, Sy// 877°° (B.C. 420) enjoin-
ing that those who have become unclean by touching a corpse
are purified—Aovoapévolus] π[ερὶ πάντα τὸν χρῶτα ὕδατ]ος
[χ]ύσι, and Preisighe 4127} (a hymn) ἐν ᾧ καὶ ἁγίῳ τῷ τῆς
ἀθανασίας ὕδατι λουσάμενος : see also Deissmann BS p.
226f., and for the custom of washing before prayer in pagan
cults cf. Ramsay Axf VII. viii. p. 280. An interesting
example occurs also in the new fragment of an uncanonical
gospel, P Oxy V. 84014f. (iv/a.p.), where a certain Pharisee
remonstrates with the Saviour for walking in the temple—
μήτε λουσα[μ]έν[ῳ] μΓ[ή]τε μὴν τῶν μαθητῶν σου τοὺς π[όδας
βα]πτισθέντων, ‘when thou hast not washed nor yet have
thy disciples bathed their feet” (Edd.): see also 19, 34, 82.
The later Greek form λελουσμένος is read in Heb 1023 ἐξ D*
P, Jn 1310 E, and Cant 5% B. MGr λούζω (Aovya), λούνω,
λούω,
Avdda.
For gen. Λύδδας ( —Sys EHLP) in Ac 9% cf. Μάρθας
(Jn 114) and from the papyri Ταμύσθας from Τάμυσθα in
BGU III. 981% (a.p. 79) αὶ The LXX usage is
illustrated by Thackeray Gr. i. p. 161.
“Λυδία
in Ac 1614 is sometimes taken as ἃ cognomen derived from
the purple-seller’s native place (e.g. Zahn ἤγεέγ. i. p. 533);
but the addition of ὀνόματι clearly marks it out as a proper
name. In the form Av&y it is found in 676 I. 653, III.
6574.
Avzaovioti.
For the readiness with which their native Lycaonian would
rise to the lips of a common city mob in a moment of excite-
ment (Ac 1414), see Ramsay CRE p. 57f., and cf. Recent
Discovery, p. 42f. See also a note by C. R. Conder on
‘The Speech of Lycaonia” in the Palestine Exploration
Fund, Quarterly Statement 1888, p. 250.
λύκος.
P Par 619 (B.c. 129) συνέβη δὲ καί, διὰ τὸ ἀχ[ανῆ] τὴν
θύραν ἀφεθῆν[αι, ὑπὸ] λύκων AvpavOA[var] ἀγαθὰ σώματα
[περ]ιβρωθέντα, ‘‘and it also happened that, owing to the
door having been left open, certain bodies in good condition
were mangled by wolves, which have partly devoured them.”
The Latin (or rather Sabine) /ufus is linked with λύκος, and
points to an original *luqzos, MGr λύκος.
λυμαίνομαι.
For an early example of the rare passive use of this verb,
see the citation from P Par 6 s.v. λύκος, and cf. P Petr III.
27 recto® Ἀελυμάνθαι, in a broken context. For the verb
,
λυπέω
98
construed with the acc. cf. Ῥ Leid Wii 89 (ii/ili A.D.) οὐ μή |
pov λυμάνῃς σάρκα (of fire), and for the dat. see P Oxy XII.
1409" (A.D. 278) λυμαινόμενος Tots ἐπὶ τῇ σωτηρίᾳ συνπά-
[ση]ς τῆς Αἰγύπτου προηρ[ημέ]νοις, “injuring measures
designed for the safety of the whole of Egypt ᾿᾿ (Edd.). The
form λοιμαίνομαι, which occurs six times in B, may be illus-
trated from a ii/B.c. complaint regarding property, P Grenf
I. 1715 (as completed by Gerhard Erés/reit) ἕτερα γράμματα
λοιμαινάμενοι ἔβλαψαν τὰ δι᾿ αὐτῶν διάφορα : see Mayser
Gr. p. 111, Moulton G*». ii. p. 83. From the inscrr. we may
cite νι 5848 (i/B.C. ἢ) μηδὲ σκεῦος τῶν τῆς θεοῦ λυμαίνεσθαι,
7b. 6 5335 (B.C. 91) ἐξουσίαν ἐχέτω λυμαίνεσθαι, 26. S83"
(ii/A.D.) λυμήνασθαι δὲ μηδὲ λωβήσασθαι μηδέν, (αρπαέ!ιν.
961° τούτ[ω]ν [δέ τι] ὃς ἂν λυμ[ή]νηται, ἐξώλη [εἶναι] καὶ
γένος αὐτοῦ.
λυπέω.
A few exx. of this common verb should suffice—P Grenf
II. 36° (B.C. 95) μὴ λυπεῖσθε ἐπὶ τοῖς χωρισθεῖσι, ‘do not
grieve over the departed,” BGU IV. 1079° (A.D. 41) = Se/ec-
tions, p. 39) λοιπὸν οὖν ἔλαβον παρὰ το(ῦ) “ApaBos τὴν
ἐπιστολὴν καὶ ἀνέγνων καὶ ἐλυπήθην, “finally then I received
the letter from the Arabian, and I read it and was grieved.”
P Oxy I. 1158 (letter of condolence—ii/A.D.) (= Sedectzons,
p- 96) οὕτως ἐλυπήθην καὶ ἔκλαυσα ἐπὶ τῶι εὐμοίρωι ὡς ἐπὶ
Διδυμᾶτος ἔκλαυσα, “1 grieved and wept as much over the
blessed one as I wept for Didymas,’’ 7d. XII. 14814 (early
ii/A.D.) ὥστε μὴ λοιποῦ. λείαν δ᾽ ἐλοιπήθην ἀκούσας ὅτι
ἤκουσας" οὐ γὰρ δεινῶς ἠσθένησα, ““ 50 do not grieve about
me. I was much grieved to hear that you had heard about
me, for I was not seriously ill” (Edd.)—a reassuring letter
from a soldier to his mother, BGU I. 24617®. (ii/iii A.D.) Kal
περὶ ‘“Eppidvns μελησάτω ὑμῖν, πῶς ἄλυπος ἦν᾽ οὐ δίκαιον
γὰρ αὐτὴν λυπῖσθαι περὶ οὐδενός" ἤκουσα γάρ, ὅ[τ]ι λυπεῖ-
ται. The verb is used in a weaker sense in such passages as
P Tebt 11. 278%° (early i/A.D.), εἰ yap ἣν τρίβων οὐκ ἂν
ἐλοιπήθην, “1 it had been a cloak I should not have
minded ” (Edd.)—with reference to the loss of a garment,
and P Oxy III. 4729 (c. A.D. 130) δύναται μὲν yap kal ἄλλα
τινὰ λελοιπῆσθαι παρὰ τὸν τῆς προνοίας χρόνον, ‘““he may
indeed have had other troubles during the period of his
stewardship” (Edd.)—the speech of an advocate. We may
add the inscr. 7G.SZ7 1879" ebux@ . . . ὅστις οὐκ ἤμην Kal
ἐγενόμην, οὐκ εἰμὶ Kal οὐ λυποῦμαι, as showing the stoicism |
with which the pagan world sometimes faced death.
λύπη.
BGU II. 5311-20 (as restored p. 357—ii/A.D.) ἐὰν δὲ
ἀστοχήσῃς [αἰω]νίαν por λοίπην (-- λύπην) [π]αρέχιν
μέλλις. See also the curious mantic P Ryl I. 2531 (iv/a.p.)
ἐὰν δὲ ὁ μέγας ἅληται σημαίνι αὐτὸν δοῦλον ὄντα δεσποτεῦ-
σαι καὶ πάσης λύπης ἀπαλλαγῆναι, ‘if the great toe quiver,
it signifies for a slave that he will become a master and be
freed from all pain’’ (Ed.). An interesting ex. of the adj.
occurs in the dutiful letter of Philonides to his father, P Petr
II. 13(19)'8 (B.c. 258-3) τοῦτο δ᾽ ἔχε τῆι δια[νοία]ι ὅτι οὐθέν |
σοι μὴ γενηθῆι λυπηρὸν ἀλλὰ πᾶν ἐμοὶ ἔστ]αι πεφροντισ-
μένον τοῦ σε γενέσθαι ἄλυπον [πάντως ἢ, “but hold this fact
in your mind, that nothing vexatious may happen to you,
but that I have used every forethought to keep you free from
trouble” (Ed.).
|
,
2 AuTpov
| slaves,
“Λυσανίας.
An inser., Οαρηαΐ III. 1086, has been found at Abila, the
capital of ancient Abilene, whose author describes himself as
Νυμφαῖος ... . Λυσανίου tetpdpxov ἀπελε[ύθερος. There
is nothing to show which Lysanias is intended, but as the
editor understands by the Σεβαστοί, who are spoken of in
the beginning of the inscr., the Emperor Tiberius and his
mother Livia (0d. A.D. 29), the reference cannot be to
Lysanias son of Ptolemy (vegnavit B.C. 40-34), but to his
son or grandson, who may then in turn be identified with
the Lysanias of Lk 3%. See further the notes to Cagnaz III.
1085, and an art. in δεν Brbligue, 1912, p. 533 ff. (cited
Exp VII. v. p. 93f.). For gen. Λυσανίου, see Moulton
Gr. il. p. 119.
λύσις,
which in 1 Cor 72? is used with reference to the ‘‘ loosing”
of the marriage tie, is common with reference to the ‘ dis-
charge” of bonds or debts, e.g. BGU IV. 11497? (B.C. 13)
λύσιν ποήσασθαι τῶν προκ(ειμένων) δανειστικῶν συγχωρή-
(σεων) δύο, P Oxy III. 510}7 (A.D. 101) λύσιν ποιούμενος ὃ
᾿Αρτεμί[δω]ρο[ς] τῆς ὑποθήκης, ““Αὐτοιη! ἀοτα5 in release of
the mortgage,” P Ryl II. 176% (A.p. 201-11) λαβεῖν...
ὑπὲρ λύσεως τῶν τῶν (Omit) ὀφιλ(ομένων) αὐτί(ῃ).
[δραχμῶν, ‘to accept in discharge of the drachmae owing
to her,” P Giss I. 334 (A.D. 222) ἀπέσχον . . . ὑπὲρ λύσεως
ὧν ὀφ[ε][λ]ει plo]e ἣ μετηλλαχυῖα αὐτοῦ μήτηρ. See also
P Leid WY: 41 (ii/iii A.D.) πρὸς λύσιν happay(—= κ)ων, Sy//
825? (iv/B.c.) ὅρος ἐργαστηρίου καὶ ἀνδραπόδων πεπρα-
μένων ἐπὶ λύσει : workshop and slaves attached to it, sold
“<a véméré” (Michel), and for the same phrase 7d. 831!* with
editor’s note.
λυσιτελέω.
For the impersonal λυσιτελεῖ, as in Lk 17? (cf. Tobit 3°),
cf. P Hamb I. 2727 (B.c. 250) ὥστε λυσιτελεῖ μισθώσασθαι
ἢ χορτάσματα ἵητεῖν.
The adj. is common—P Petr II. 13(6)7 (B.c. 258--3) ὅτι
εἴη λυσιτελὴς ἡ ἐργολαβία (contract for work), 2. III. 41
verso® λυσιτελέστερον οὖν φαίνεται, P Par 625-8 (c. B.C. 170)
ἐὰν μὴ ἐπί τινων ἄλλο τι λυσιτελέστερον συγχωρηθῇ ἐπὶ
τῆς πράσεως.
Avotoa.
The laxity in the declension of this place-name (Ac 14°
Λύστραν, ® Λύστροις : cf. 161%) can be readily paralleled
from the papyri, cf. e.g. P Grenf II. 46* (A.D. 137) ἐν
Κερκεσούχῃ and " ἀπὸ Κερκεσούχων, and the fem. Tevtipy
in 26. 7438 (A.D. 302) instead of the more usual neut. plur.
Tévrvpa: see further Moulton Proleg. p. 48, Gr. ii. ὃ 60(10),
and for similar heteroclisis in the LXX, Thackeray G7. i.
p- 167 f.
λύτρον.
Deissmann (ZAZ p. 331 ff.) has shown how readily our
Lord’s saying regarding ‘‘ransom”’ in Mt 20°8, the only
passage where λύτρον occurs in the NT, would be under-
stood by all classes in view of the popular usage of the word
in connexion with the purchase-money for manumitting
Thus in P Oxy I. 48° (a.p. 86) (as amended 2d, 11.
λυτρόω
p. 319) we read of a slave Euphrosyne who has been set free
ὑπὸ Ala Γῆν Ἥλιον ἐπὶ λύτροι(ς), ‘Sunder Zeus, Earth,
Sun, fora ransom,” and similarly 74. 405 (A.D. 100) : cf. also
ib, IV. 722%%40 (a.p. gt or 107) and Chrest. 11. 3621"
(A.D. 211) Ἑλένην . . - ἠλευθέρωσα kal ἔσχον ὑπὲρ λύτρ[ω]ν
αὐτῆς δραχμὰς σεβαστὰς δισκειλίας διακοσία[ς. For the
singular, which is not so common as the plural, Deissmann
(#5. p. 332 n.?) cites from Buresch Aus Lydien, p. 197 the
inscr. on a native relief from K6res near Koula in Asia
Minor—Taddtké ᾿Ασκληπιάς, κώμη Κερυζέων, παιδίσχη
Avoyévov λύτρον, “To Gallicus, Asclepias (village of
Ceryza), maidservant of Liogenes (Diogenes?) presents this |
ransom.” He thinks that the word here means that Ascle-
pias was releasing herself from a vow.
further illustrated by Syil 32.515 (i/B.c.) τισὶν δὲ τῶν πολειτῶν
εἰς] λύτρα προτιθεὶς ἔδειξεν ἑαυτὸν πρὸς πᾶσαν ἀπάντησιν
τῶν σωϊο[μέϊνων εὐομείλητον, 10. 8634 (Delphi—i/a.D.) |
ἀπέλυσε᾽ Αμμία τᾶς παραμονᾶς Σύνφορον, λαβοῦσα λύτρα
ἐκ πολεμίων. It may be noted that in the LXX the word is
always used to denote an equivalent.
λυτρόω.
The verb and its kindred are well established in the
vernacular, e.g. P Eleph 19° (Ptol.) ὑφίστίαμα]ι τῆς γῆς
. . » ἧς λελυτρωμένοι εἰσὶν τῆς πεπραμένης ὑπὸ Μίλωνος,
P Par 2218 (c. B.C. 165) τὰ δ᾽ ἐκείνου ὑπάρχοντα ἀναληφθέντα
εἰς τὸ βασιλικὸν ἐλυτρώσατο ἡ Νέφορις ἀποδομένη ἥμισυ
οἰκίας τῆς οὔσης κοινῆς ἡμῶν KTA., P Oxy ITT. 530% (ii/a.D.)
ἐξ ὧν ϑώσεις Σεραπίωνι τῶι φίλω[ι] . . . λυτρώσασά pov τὰ
ἱμάτια δραχμὰς ἑκατόν, ‘of which you will give to my friend
Serapion 100 drachmae and redeem my clothes ” (on the aor.
A.D.) viv μελησάτω σοι λυτρώσασθαι τὰ ἐμὰ παρὰ Σαρα-
πίωνα, ““ πον please redeem my property from Sarapion,” 26.
VI. 9367° (iii/a.D.) οὔπω λελύτρωται τὸ φαινόλιν (cf. 2 Tim
415), “‘the cloak has not yet been redeemed ’’ from pawn,
Syl 921" (iii/B.c.) μήπως συμ]βῆι ἐξαχθ[έϊντα e[E]avdpa-
ποδισ[θῆναι τὰ σώματα, ὥστε μηκέτι λυ]τρωθῆναι δύνασθαι.
In ἐδ. 281° (B.c, 192-1) καθὼς ἣν λελυτρωμένοι ὑπ᾽ αὐτῶν,
the verb has the unusual sense of ‘‘ pay expenses’: see the
editor’s note. An Akmonian inscr. of A.D. 313-314, re-
produced in C. and B. ii. p. 566f., describes a high-priestess
Spatale as having ransomed many from the evil torments (of
Christianity)—€vtpdcato yap πολλοὺς ἐκ κακῶν βασάνων :
‘a parody,” as the editor remarks, ‘‘of the Chr. zeal for
conversion’; cf. Tit 2! and the Christian prayer from the
end of iv/a.p. edited by Schmidt in Mezlest. Stud. Georg
Heinrict dar gebracht (Leipzig, 1914), p. 6953 λυτρωσάμ[ε]νος
ἀπὸ τῆς ἐξουσίας τοῦ SiaBd[Aov] εἰς δόξαν ἐλευθερίας. Note
that Blass in the B text of Ac 2819 inserts after κατηγορεῖν
MGr λυτρώνω, “loose,” ‘‘ liberate.’”
λύτρωσις.
P Tebt I. 120 (accounts—B.c. 97 or 64) εἰς λύτρω(σιν)
ποτηρίω(ν) (δραχμαὶ) 6, P Ryl II. 213%®* (late ii/A.D.)
λυ]τρώσεως αἰγῶν (δρ.) B...: see also P Rein 42°
(i/ii A.D.) λυτρώσεως, in connexion with a deed of sale, but
383
unfortunately ina broken context. For the meaning ‘‘deliver- |
ance,” “redemption,” which the subst. has in the LXX and
The plural may be | She
λύχνος
NT, cf. Plutarch Ava?. xi. λύτρωσιν αἰχμαλώτων, cited by
Abbott σα Eph 17 (7 ΟἹ, where the word and its compound
ἀπολύτρωσις are fully discussed. Cf. Deissmann 1.4.2,
p- 331 ff.
λυτρωτής.
To the reff. for this NT ἅπ. εἰρ. (Ac γ85) add Act.
Thom. 60.
λυχνία
is another form οἵ λυχνεῖον, ‘‘ lamp-stand,’’ which in
later Greek passed from the vernacular into the LXX and
cf. Lob. Phryn. p. 313 f. λυχνίαν ἀντὶ τοῦ λύχνιον
(λέγε), ὡς ἡ κωμῳδία. If we may amend the editor’s accent
in keeping with the context, λυχνία is found as early as B.C.
284-3 in P Eleph 57 λυχνία (instead of λύχνια) σιδηρᾶ a,
and Mayser (Gr. p. 425) quotes it in Asia Minor before B.c.
243, e.g. C7G II. 2852 51 (Didym.) : see also OGZS 21418
(B.C. 240) τήν τε λυχνίαν τὴν μεγάλην, © λυχνία χαλκῆ
μεγάλη, and cf. Cos 36 α.7 (= Sy// 73448) λυχνίας δύο, Kall]
λύχνους χαλκοῦς ἑπταπύρους δύο, ‘two stands for lamps,
and two bronze lamps with seven wicks’’ (Edd.). Other
exx. from the papyri are P Lond 402! (B.c. 152 or 141)
(= IT. p. 11) λυχνίαν, P Oxy IV. 736° (¢. A.D. 1) κόλλητρα
λυχνίας (ὀβολοὶ δύο) (ἡμιωβέλιον), ‘cost of tinkering a
lamp-stand φᾷ ob.,’’ P Tebt II. 41419 (ii/A.D.) τὸν σκύφον
καὶ τὴν λυχνίαν καὶ τὸ σφυρίδιν, “‘ the can, the lamp-
stand, the little basket,’’ 76. 41613 (c. A.D. 266) λυχνεία
τελεία σὺν ἔρωτι καὶ λυχ[νί)ῳ, ““α complete lamp-stand with
a Cupidand lamp” (Edd.), and P Grenf II. 1115: (inventory
of church property—v/vi A.D.) λυχνίαι χαλκί(αῖ) δ, λυχνίαι
otSyp(at) B. In connexion with the Hebrew tombs in
Phrygia, Sir W. M. Ramsay mentions (#xf 7 xxvi. p. 173)
that only in one case has he seen the characteristically
Hebrew symbol of the seven-branched candlestick, namely
C. and B. ii. p. 651 f., No. 561, where it is found beneath
the inscr. ὑπὲρ εὐχῆ πάση τῇ πατρίδι. We may add the
Alexandrian inser. Preisigke 369 Τούδα with the same symbol
reproduced below.
λύχνος.
P Tebt I. 8813 (b.c. 115-4) εἴς τε τὰς θυσίας καὶ λύχνων
ἁφῶν (1. adds), ‘for sacrifices and the lighting of lamps,”
P Oxy XII. 1453}8 (B.C. 30-29) τὸ καθῆκον ἔλαιον εἰς τοὺς
| καθ᾽ ἡμέραν λύχνους καομένους ἐν τοῖς σημαινομένοις ἱεροῖς,
‘*the proper oil for the daily lamps burning in the temples
signified ” (Edd.), P Lond 193 verso * (ii/a.p.) (=II. p.
246) λύχνον διφανιν(όν), “ἃ lamp with a double light ’’
| (Ed.), 2. 117774 (A.D. 113) (= III. p. 183) ἐλαίου κα[ζύ]σεως
| Ad ts διὰ ds ἐ é B "22 Δ (AEDs
the clause—aAX’ ἵνα λυτρώσωμαι τὴν ψυχήν μου ἐκ θανάτου. IS OC OCS CAL ae be sae a)
(= Selections, p. 76) ἄρας τὸν λύχνον μου ἀνέβη εἰς τὴν
λύχνον καθαρόν, καινόν, ἔπιθες ἐπὶ τὸν λύχνον τὸν πόδα
ἱπποποταμίου (1. --μου).
For λυχναψία, an Egyptian lamp-festival, cf. P Amh II.
70110 (between A.D. 114 and 117) (= Chres¢. I. p. 776), and
for λυχνάπτης (—Tos) cf. P Oxy XII. 1453* (B.C. 30-29)
with the editors’ note: see also Otto Priestevi. p. 10. The
compound ὑπολύχνιον, ‘‘lamp-stand,’’ is found in P Oxy
XIV. 1645'° (A.D. 308).
λύω
λύω.
With the use of λύω in Rev 5? τίς ἄξιος ἀνοῖξαι τὸ βιβλίον
kal λῦσαι τὰς σφραγῖδας αὐτοῦ ; cf. P Oxy IV. 71519 (A.D.
131) κατὰ διαθήκην τὴν Kal λυθεῖσαν τῶι LB (ἔτει) ᾿Αδριανοῦ
Καίσαρος τοῦ κυρίου, ‘in accordance with a will which
was opened in the 12th year of Hadrianus Caesar the lord ”
(Edd.), and similarly BGU 1. 326411 (a.p. 194) kal ἀνεγνώ-
σθησαν τῇ αὐτῇ ἡμέρᾳ ἐν ἣ Kal ἡ διαθήκη ἐλύθη. In P Oxy
XII. 1473° (A.D. 201) ἥτις συνγραφὴ ἐλύθη τῷ διελθόντι ς
(ἔτει) μηνὶ Θώθ, the reference is to the “discharge” of a
marriage-contract, a usage which lends point to the verb in
I Jn 3°. For Ave, “‘set at naught,” ‘‘ break,” as in Mt 519,
Jn 778, see Sy// 479 (iii/B.c.) where certain regulations are
followed by the threat—*! ἐὰν δέ τις τούτων τι λύηι, κατά-
patos ἔστω. With ‘‘ breaking’ the Sabbath we may com-
pare λύειν τὰ πένθη, “to go out of mourning,” Sy// 879!
(end of iii/B.c.), In P Fay 1197 (c. a.D. 100) rotten hay is
described as ὥλον (/. ὅλον) λελυμένον ὡς σκύβαλον, ‘the
384
if
AL@
whole of it decayed—no better than dung ” (Edd.), and in
7. 1208 (c. A.D. 100) we have—Atvorts εὐθέω (1. εὐθέως) εἰς
°A.[ . . ] τὰ δράγματα, ‘you will send off the sheaves
immediately to A . - 7: cf. also P Oxy XII. 147718
(question to an oracle—iii/iv A.D.) εἶ λύεταί μοι 6 Spacpds ;
“is my flight to be stopped ?” (Edd.). The verb is = “‘ pay”
in P Oxy IV. 7458 (c. A.D. 1) οὐκ οἶδας yap πῶς por ἐχρή-
σατο ἐν ᾿Οξυρύγχοις οὐχ ὡς λύσατι (1. λύσαντι) ἀλλ᾽ ὥς τινί
ποτε ἀποστερητῆι μὴ ἀποδεδωκότι, “you don’t know how
he treated me at Oxyrhynchus (Ὁ), not like a man who had
paid but like a defrauder and a debtor” (Edd.), while in
Syil 226" (iii/B.c.) the middle is used of ‘‘ redeeming”
property—avros ὑπεραποδοὺς τοὺς ἑκατὸν χρυσοῦς ἐλύσατο :
cf. P Lond 1179 (ii/A.p.) (= III. p. 146) λύ]σασθαι τὴν
ὑποθήκην. For the weak aor. stem of this verb see Moulton
Gr. il. p. 215 ff. MGr λνυώνω (Pontic Adve), ‘ dissolve,”
so mel tons
Μ
4
μαγεύω---μαίνομαι
μαγεύω.
For this verb, which in the NT is confined to Ac 8°, we
may cite the expanded second table of the Decalogue in
Didache ii. 2 οὐ μαγεύσεις, οὐ φαρμακεύσεις, “thou shalt
not practise magic, thou shalt not practise sorcery.” See
also C. Clemen JZys¢. p. 10 (with n.§), a Greek-Aramaic
inscr. on a στρατηγός- -ἐμάγευσε Μίθρῃςᾳ MGr μαγεύω,
“bewitch.”
μαγία, μαγεία,
found in Ac 811, may be illustrated from Wiinsch 4.2)
p. 1614 (iii/a.p.) δρκίζω σε τὸν θεὸν τὸν πάσης μαγείας THY
ἐωγσιν ἀνθρωπίνην σειυπν .. . , where the editor under-
stands the last words as equivalent to something like—rov
πάσης μαγείας τὴν γνῶσιν ἀνθρωπίνην πορίσαντα, and
remarks that ‘‘ magic is originally something divine, holy
(ἱερᾶς μαγείας pap. Parth. 1 127).”
μάγος.
For μάγος in the sense of ‘‘sorcerer,” as in Ac 13 58, we
may compare Aaibel 903a" (= p. 537) (iii/iv A.D.) προνοησα-
μένου τῆς ἀναστάσεως7᾽ Απολλωνίου ἀρχιμάγου. See also
Vett. Val. p. 7417 ποιεῖ γὰρ μάγους πλάνους θύτας ἰατροὺς
ἀστρολόγους. . . διά τε πανουργίας καὶ ἐπιθέσεως καὶ
δόλου τὰς πράξεις διοικοῦντας.
μαζός.
This poetic word = μαστός, ‘a breast,” which is read in
Rev 113 A, may be illustrated from the epic fragment PSI
III. 253384 (v/aA.D.) ἀπὸ μα[ζῶν. See also Kazbel 6444
(ii/A.D.) Πομπήιον μαζῷ θελγόμενον γλυκερῷ, 74. 6907
(iii/A.D.) παιδὸς ἄφνω μαζῶν μητρὸς ἀποπταμένοίυ. Swete
ad Rev Zc. cites Suidas: μαζὸς κυρίως ἐπὶ ἀνδρὸς...
μασθὸς καὶ μαστὸς κυρίως ἐπὶ γυναικός, but remarks that
“the distinction does not seem to have been commonly
observed.” See alsos.z. μαστός.
μαθητεύω.
With the constr. of this late verb in Mt 1355 Ὁ μαθηθευθεὶς
ἐν τῇ βασιλείᾳ τῶν οὐρανῶν, cf. the iv/A.D. Christian prayer
in Neut. Studien fiir G. Heinrict (Leipzig, 1914), p. 69% *-
ὅτι κατηξίωσας ἡμᾶς τῆς ἁγίας κλήσεώς σου kal διδασκα-
Mas καὶ ἀνανήψεως (cf. 2 Tim 235) μαθητευθῆναι ἐν σοφίᾳ
καὶ συνέσει.
μαθητής.
In a return of hieroglyphic inscribers, P Oxy VII. 1029%5
(A.D. 107), the tepdyAvdor declare on oath that the list is
Part V.
385
exhaustive, and that there were no apprentices or strangers
versed in their art—opvvopev . . . μηδὲ ἔχει[ν] μαθητὰς ἢ
ἐπιξένους χρωωμένους (/. χρωμ-) τῇ τέχνῃ εἰς τὴν ἐνεστῶσαν
ἡμέραν. The word is probably to be read in BGU I. 3281. 84
(ii/A.D.). The distinction between μάθημα and μάθησις is
well seen in PSI I. 948% (ii/a.D.) προσεδρεύει is τὰ μαθή-
para: ζηλοῖ yap τὴν μάθησιν, ‘he is regular in attendance
at his studies, for he is eager in acquiring knowledge”: cf.
also P Oxy X. 12968 (iii/A.D.) ἀμερίμνη οὖν, πάτερ, χάριν
τῶν μαθημάτων ἡμῶν, ‘do not be anxious, father, about my
studies” (Edd.), 26. IV. 724° (A.D. 155) πρὸς μάθησιν
σημείων --α contract of apprenticeship to a shorthand-writer,
and from the inserr. /Mfde VII. 4497 πᾶσαν μάθησιν
ὑμνοποιὸν ἐνδιδούς. MGr μαθητής, plur. μαθητές or
μαθητάδες.
μαθήτρια.
This feminine form of μαθητής, which in the NT is found
only in Ac 9°, is applied to Mary Magdalene in Ev. Petr.
11, where Swete ad 4. notes that ‘‘in Coptic Gnostic litera-
ture (Prstzs Sophia, Second Book of Jet), the μαθήτριαι corre-
spond tothe μαθηταί = ἀπόστολοι, and are headed by Mary
Magdalene (Schmidt, Guostische Schriften, p. 452).”
Mal@aioc.
On the double aspirate in this proper name see Moulton
Gr, ii. p. 102, and cf. P Flor III. 297% (vi/a.p.), where
the editor restores δ(ιὰ) Μαθ[θαίο]υ.
Παθθίας.
On the probability that the Old Syriac Version read
“*Tholomaeus” for ‘* Matthias” in Ac 1°26 see Burkitt
Syriac Forms, Ὁ. 22.
μαίνομαι.
The proceedings before Festus (Ac 2654) find a striking
parallel in the curious interview with an Emperor (Marcus
Aurelius or Commodus) recorded in P Oxy I. 33, where the
Emperor rebukes the violent language of the condemned
Appianus in the words — 1.9% i(= εἰώθαμεν καὶ ἡμεῖς
μαινομένους kal ἀπονενοημένους σωφριί-- o)vitev, “* we are
accustomed to bring to their senses those who are mad or
beside themselves ” (Edd.), and receives the answer—! 1
νὴ τὴν σὴν τύχην οὔτε μαίνομαι οὔτε ἀπονενόημαι. The
verb is also found in CP Herm I. γ᾽: 18. (ii/a.p.?) οὐ γὰρ
ἐμηνάμ]ην, and in Or, Szd. i. 171 f. ot δέ μιν εἰσαΐοντες
ἐμυκτήριζον ἕκαστος, | ἔκφρονα κικλήσκοντες, ἀτὰρ μεμανη-
μένον ἄνδρα.
50
μακαρίζω
μακαρίζω.
For this verb = ‘‘deem (account) happy’ (Lk 148, Jas
511) cf. Vett. Val. p. 8835. where it is said of a man born
under certain planetary influences—t1d πολλῶν μακαρισθή-
σεται.
μακάριος
is used in the LXX for "WN (Ps 1, a/.), ‘Oh, the happi- |
nessof. .. !’’, and in Ilebrew thought denotes a state of
true well-being : hence Mt 53, a7, In 1 Tim 1, 6%, it is
applied to God: with the latter passage cf. Philo de Sacrt-
fits Abelis et Caini, p. 147 περὶ θεοῦ τοῦ ἀγεννήτου καὶ
ἀφθάρτου kal ἀτρέπτου καὶ ἁγίου kal μόνου μακαρίου (cited
by White 2GT7 κα 1.), and the passages cited by Dibelius
HZNT ad τ. The absence of early exx. of this common
prose word is curious, but it is frequent in the New Comedy,
and late exx. may be quoted from the papyri, as PSI III.
17615 (v/A.D.) Φλα(ύιος) Μηνᾶς στρατηλατιανὸς vids τοῦ
μακαρίου Δωροθέου ὑπέγραψα κτλ., and the Christian P Giss |
I. 55° (vi/A.D.) π]αρὰ τοὺ τῆς μ[αἸκαρίας μνήμης Φοιβα-
δίου τοῦ ἐπισκ[όπου. From the inscrr. we may cite Cagnat
IV. 8085 ( Hierapolis) εἰς τὴν εὐτυχῆ καὶ μακαρίαν ὑπατί 5
OGIS 519° (c. A.D. 245) ἐν τοῖς μακαριωτάτοις ὑμῶν καιροῖς,
and the Christian sepulchral inscr. from Akhmim (?) of
Depedya ἐπὶ μηνὶ ᾿Αθὺρ 8. For Μακαρία as a proper name
cf, the Phrygian epitaph cited by Ramsay 2xp 7᾽ xxvi.
p- 170 (cf. p. 172)—€rovus τλγ (anno 333 of the Phrygian era
= A.D. 247-8) Αὐρήλιος Ppovytavds Μηνοκρίτου kal Aup.
᾿Ιουλιανὴ γυνὴ αὐτοῦ Μακαρίᾳ μητρὶ καὶ ᾿Αλεξανδρίᾳ
θυγατρὶ γλυκυτάτῃ ζῶντες κατεσκεύασαν μνήμης χάριν.
μακαρισμός.
On the difference between the Biblical ‘‘ declaration of
blessedness”’ (Rom 45, Gal 415) and the ordinary Greek and
Latin gratulatory expressions see Norden Agsostos Theos,
p- 1oof., the monograph De veterum macarismis by ἃ. L.
Dirichlet in Relzgionsgeschichtliche Versuche und Vorarbetten
xiv. 4 (Giessen, 1914), and W. M. Ramsay CA’ xxxiii. p. 6,
where it is pointed out that pakdptos, as distinguished trom
μακαρίτης, tended to become characteristically Christian.
See also Stob. Flor. T. I. 72 γίνεται δ᾽ ὁ μὲν ἔπαινος ἐπ᾿ Ns A
| διασαφῆσαι, and P Strass I. 22? (ili/A.D.) μακρᾶς νομῆς
Gpeta, ὃ δὲ μακαρισμὸς ἐπ᾽ εὐτυχίᾳ (cited by Field JVo‘es,
Ρ- 154). The verbal μακαριστός occurs 267, in the rescript
of Antiochus I., OGZS 38318 39, 108 (mid. i/B.c.).
μάκελλον.
For this NT ἅπ. εἰρ. (1 Cor 107°) see A/agn 1797! (ii/A.D.) |
| (A.D. 226-7) (= III. p. 151) μακρὸς πύκτης, ‘a tall boxer.”
| The compd. μακροπρόσωπος is common in personal descrip-
Tapatpaces τε ποιήσαντα ἐν TH μακέλλῳ παντὸς εἴδους :
οἵ. CP Herm I. 127 3 verso® ἐντὸς μακέλλον, and C, and B,
ii. 549 (=p. 646) ἡ γερουσία ta ζυγοστάσια πρὸς τῷ
μακέλλῳ ἐκ τῶν ἰδίων ποιήσαντα, where the editor notes |
| plexion, long-visaged.”’
| pakpvs, ‘far,’ “distant.”
that ‘‘ Afakellon here evidently denotes the provision market,
ἢ [The ζυγοστάσια was the place where
The word is Semitic in
Latin macellum.
weights were officially tested. |
origin (cf. Heb. ΠΟΘ), “ἐ ρῃρίοβαγε ᾽), and appears in [onic
and Laconian ; cf. Μάκελλα in Sicily.
/um is the most familiar form.
386
But the Lat. mace/- |
(vi/A.D.) μακροχρονιεῖν (cf. pakpoxpovitw Deut 172°, 327).
μακροχρόνιος
μακράν
is construed with the gen. in P Oxy I. 113!8 (11||Ὰ.}.) ἡ
αἰτία αὕτη ἐστίν, διὰ τὸ τὸν χαλκέα μακρὰν ἡμῶν εἶναι,
“*the reason is that the smith is a long way from us” (Edd.).
For eis μακράν cf. Meyer Ostr 66? (ili/A.D.) ἐὰν ὁ ἄνθρωπος
ἀπῆλθεν els μακράν κτλ., where note also ἐάν c. ind. (cf.
Blass—Debrunner § 372).
μακρόθεν.
For this late Greek equivalent of πόρρωθεν (Blass Gr.,
| p- 59) cf. P Tebt I. 230 (late ii/B.c.) paxpdQev
ἀπολύσαντες. On the pleonastic ἀπὸ μακρόθεν (Mk 5° a/.)
see WM p. 753f., Dieterich Untersuchungen, p. 183 f.
μακροθυμέω.
A corresponding verb μακροψυχέω, not found in LS,
occurs in the (probably Christian) letter PSI IV. 2994
(ili/A.D.) paxpop[v]x[e] οὖν, ἀδελφή, ἄχρεις od ἄν pe θεὸς
εὐοδώσῃ [πρὸς] ὑμᾶς, ‘have patience, therefore, sister, until
God shall give me a successful journey to you.” For an
interesting note on the translation of μακροθυμεῖ in Lk 187,
“is it His way to delay in giving them help?” see Exp 7
xxv. p. 71 n.®, and cf. Field Mores, p. 72. The verb is
5 Ἂ nite > , e | found in Plutarch, and belongs to the common vocabular
y “ὁ Ri TEN τ' σεν fa U 5 y
Byzantine times, Preiszgke 1442 ἐτελεύ «τη σεν ἡ μακαρία ΕΞ ΕΞ ΕΞ: ses Ds oe ΡΝ
μακοοθυμία.
In the recently recovered fragment of the Greek text of
the Apocalypse of Baruch, P Oxy III. 403, we find—§#.
ἀληθῶς yap ἐν] καιρῷ ἐξυπνισθήσεται | [πρὸς σὲ ἡ ὀργὴ ἡ
νῦν ὑπὸ τ]ῆς μακροθυμ[ί)ας ὡς χαλινῷ κατέχεται, “ for
assuredly in its season the wrath will be awakened against
thee which now is restrained by long-suffering as it were by
arein’’ (Edd.).
μακρός
is used of t#2me in P Giss I. 414? (beg. οἵ Hadrian’s
reign) ὑπὸ THs μακρᾶς ἀποδημίας τὰ ἡμέτερα] πα[ντ]άπασιν
ἀμεληθέντα τυγχ[άνει, ‘owing to our long absence from
home our affairs came to be altogether neglected’’: cf.
Preisigke 3025 5 (B.c. 149-8 or 137-6) μακ[ρὸν ἂν εἴη]
παραγραφή, ‘“‘longae possessionis (longi temporis) prae-
scriptio,’’ In a tract on medical training, Ger/. Avass. Texte
ili. p. 22ff. Col. 2, 7ff., it is laid down: Se... τοὺς
νέους ἐξ ἀρχῆς συνασκεῖν τοῖς ἀνα[γ]καιοτέροις πρ]άγμασιν
τοῦ βίου βραχέος ὄντ[ο]ς καὶ τῆς τέχνης μακρῆς, ὥς φησιν
ὁ Ἱπποκράτης. The reference is to stature in P Lond 1158®
tions, e.g. P ἈΝ] 11. 1534 (A.D. 138-161) μέσος μελίχρῳς
μακροπρόσωπος, “of medium height, with a fair com-
In MGr the word has changed to
μακροχρόνιος.
The corresponding verb is found in P Flor III. 296*°
520 3
μαλακία
μαλακία,
in the sense of bodily weakness, is found conjoined with
νόσος, as in Mt 438 αἱ, in the Christian amulets P Oxy VIII.
II51*? (v/A.D.?) ὃ ἰασάμενος πᾶσαν νόσον kal πᾶσαν
μαλακίαν, ἴασαι καὶ ἐπίσκεψαι καὶ τὴν δούλην σου ᾿Τωαν-
νίαν, BGU III. 95412 (c. vi/a.D.) (= Selections, p. 133)
πᾶσαν δὲ νόσον kal πᾶσαν μαλακίαν ἄφελε ἀπ᾽ ἐμοῦ. Cf.
Menander Fragm. p. 58 μηκέτ᾽ αἰτιῶ θεόν, | ἤδη δὲ τῇ
σαυτοῦ ζυγομάχει μαλακίᾳ, and see Hobart, p. 63. For
the verb μαλακίζομαι, as in Gen 4258 a/., cf. Sy// 850%4
(B.C. 173-2) εἰ δὲ μαλακισθείη Σωτήριχος, ὃ μὴ γίνοιτο,
πλεῖον διμήνου, ἐπαποδότω τοῦ πλείονος χρόνου Σωτήριχος
᾿Αμύντα, and Preisigke 158 ἐμαλακίσθη καὶ ὁ θεὸς αὐτῶι
ἐβοήθησε αὐθημερή.
μαλακός.
In P Hib I. 5411 (c. B.c. 245) (= Chrest. I. p. 563) a
certain musician Zenobius is described as 6 μαλακός, prob-
ably in the same sense in which the word is found in
I Cor 6°, rather than simply with reference to his style of
dancing (as GH and Smyly who compares Plaut. 7221. 668 :
Tum ad saltandum non cinaedus malacus aequest atque ego).
In a Macedonian inscr. (Duchesne and Bayet p. 46, No. 66)
the words ὃ μαλακός have been added in a different style
of writing, after the name of the person commemorated,
evidently in satirical allusion to his corrupt mode of life.
For the adj. = “‘soft,” as in Mt 118, cf. Sy// 538 (= %970)8
(B.C, 289-8) τιθέναι τοὺς λίθους τῆς μαλακῆς πέτρας, and
Kaibel 649" ἄνθεσιν ἐν μαλακοῖσι. The epithet is applied
to wine in PSI VI. 594” (iii/B.c.). The form persists in
MGr.
μάλιστα,
“most of all,” ‘‘especially,”’ which occurs 12 times in the
NT, and is usually elative, may be illustrated by P Lille I.
26° (iii/B.c.) ἔγραψάς μοι περὶ τῆς els τὴν σησαμείαν γῆς,
μάλιστα δὲ περὶ τῆς ἐν ΠΠΤατῶντι, P Goodsp Cairo 415 (mid.
ii/B.C.) (= Witkowski’, p. 95) μάλιστα δὲ σαυτοῦ ἐπιμελό-
μενος, ἵν᾽ ὑγιαίνηις, P Tebt I. go! (B.c. 117) (= Selections,
p. 28) διὰ τὸ μάλιστα ἐπιβάλλειν προνοεῖσθαι τῶν βασι-
λικῶν, ‘“because it devolves upon you before all others to
watch over the interests of the Crown”? (Edd.), P Amh
II. 1317? (early ii/a.D.) μάλιστα δὲ περὶ τοὺς ἐνυφαντωνι
(4. τῶν ἐνυφαντῶν) ὅπως μὴ δίκας λέγωμεν, ‘and in par-
ticular look after the woven stuffs, so that we may not have
any cross-words” (Edd.), P Giss I. 24? (time of Trajan)
τ]ῶν θεῶν [οὖ]ν θελόντων καὶ μάλιστα τοῦ ἀνικήτου “Eppod,
and P Oxy VI. 939?° (iv/a.p.) (= Selections, Ρ- 129) νὴ yap
τὴν σὴν σωτηρίαν, κύριέ μου, ἧς μάλιστά μοι μέλει κτλ.,
“for by your own safety, my lord, which chiefly concerns
me” etc. In MGr μάλιστα = ‘Sof course,” “quite,”
“νεῖν.
μᾶλλον.
P Oxy II. 47457 (a.p. 184?) ἀβουλίᾳ μᾶλλον ἢ πειθοῖ
τῶν παρηγγελμένων, ‘in defiance of rather than in obedience
tions, p. 128) ὡς ἐν ἄλ]λοις πλείστοις νῦν ἔτι μᾶλλον
(cf. Phil 15), ‘‘as on many other occasions so now still
387
μανθάνω
more,” and P Fay 1365 (iv/A.D.) ὅθεν μηδένα εὐλαβούμενοι
μᾶλλον ἀπαντήσατε ἀπ᾽ ἑαυτῶν, “therefore heed no one
rather than me and return from where you are” (Edd.).
For the intensive μᾶλλον in the NT see Milligan on 1
Thess 4}.
Mahyos.
With this proper name (Jn 1819) we may compare a
certain "Ippatos Μάλιχος, the only Semite name in a ii/A.p.
inilitary letter published by Comparetti in 7761. Nic. Pp: 57 ff. :
see the editor's note to #6, and cf. P Magd 15 verso (Buc.
221).
Maun.
For the later sense of ‘‘grandmother,” as in 2 Tim 15
(cf. 4 Macc 169), cf. P Rein 4914 (a.p. 215-6) (= Chrest. I.
Ῥ- 243) pov μητρ[ὸς kal τῆ]ς μάμμης Av[p]nAXla[s. See also
the letter addressed by Epicurus to a child Ex Vol. Hercul.
1768 (iii/B.c.) (= Selections, p. 5) εὖ δὲ motei]s καὶ od
εἰἰ ὑ]γιαίνεις καὶ ἡ μ[ά]μμη [σ]ου, ‘it is well if you also
and your grandmother are in good health,” P Oxy XIV.
164415 (B.C. 63-62) Moo x(wvos κατὰ μητέρα μάμμηι᾽᾿Αρσι-
vont, “᾿ Arsinoe maternal grandmother of Moschion,” 20. III.
496° (A.D. 127) ® [τῆς] γαμουμένης μάμμη, ‘the grand-
mother of the bride,” 26. I. 6715 (a.p. 338) ἀπὸ δικέον
(2. δικαίου) κληρ[ονομιῶ]ν τῆς ἡμετέρας μάμμης, “by right
of inheritance from my grandmother,” and from the inscrr.
Syil 381 (= %844B)$ (ii/iii 4.0.) ἡ πρὸς μητρὸς μάμμη
Καλλίκλε[ια κα]ὶ οἱ γονεῖς kth. The adj. μαμμικός is
common, e.g. P Rein 4619 (a.p. 189) ὑπάρχει τε αὐτοῖς
τὸ ἐπιβάλλο[ν] μέρος οἰκί(ίας) καὶ αὐλ(ῆς) πατρικὸν καὶ
| μαμμικόν, “elles possedent la part qui leur revient, dans
la succession de leur pére et de leur aieule, d’une maison
et dune cour” (Ed.), and for the form μαμμῷος (nat in LS)
see BGU 1. 1947 (A.D. 135) where τὰ μαμμικά is corrected
into τὰ pappoa, “the grandmother’s property’’: cf. 15 αἷς
MGr μαμμή, ‘‘ midwife.”
μαμωνᾶς.
For the gen. form μαμωνᾶ (Lk τ69), see Robertson Gr.
p- 254f. According to Dalman (Gy.? p. 170f., Anm. 1)
μαμωνᾶς is derived from {YND, “deposited.”
Mavayy.
This Jewish name (=DM39, 2 Kings 1514) receives a
Greek look from the termination --ν : see Deissmann 2S
p- 310, n.4. Preuschen (@ZNT ad Ac 131) thinks that the
form Mavaipos, known to Papias (TU v. 2 p. 170) in con-
nexion with a story κατὰ τὴν μητέρα Mavaipou τὴν ἐκ
νεκρῶν ἀναστᾶσαν, may be related.
μανθάνω.
P Lond 431} (11|8.6.) (=I. p. 48, Chrest. I. p. 762)
πυνθανομένη μανθάνειν σε Αἰγύπτια γράμματα συνεχάρην
σοι καὶ ἐμανυτῆι, “Son hearing that you ἀγα learning Egyptian
letters I congratulated you and myself,” BGU IV. 1125!°
(B.C. 13) μεμαθηκότας τὴν προκιμένηί(ν) τέχνην ἐπιμελῶς,
P Ryl II. 235132 (ii/a.D.) ἀλλὰ οὐ πρώτως σου τὸ εἰκαῖον
μανθάνομεν, ‘but it is not the first time we learn your
heedlessness” (Edd.). For the punctiliar μαθεῖν, ‘‘ascer-
tain,” as in Ac 2327, Gal 33, cf. 26. 774% (A.D. 192) ἐμάθομεν
μανια
388
Mapua
τὸν ᾿Αχιλλέα προβαλόμενον ἑαυτὸν eis ἐξηγίητείαν) ἀπόντων | de vita εἰ morte 5, and see P Leid W¥it (ii/iii A.D.)
ἡμῶν, ‘‘ we have learned that Achilles in our absence put him-
self forward for the office of exegetes’’ (Edd.), P Oxy VII.
10678 (iii/A.D.) μάθε οὖν ὅτι ἀλλοτρίαν γυναῖκαν ἐκληρονό-
μησεν αὐτόν, ““Κπονν then that a strange woman is made |
his heir” (Ed.), ὁ. XIV. 1671?° (iii/A.D.) γράψον οὖν ἵνα
τὴν διαταγὴν μάθω, ‘write therefore, that I may learn the
order” (Edd.), P Tebt 11. 4174 (iii/A.D.) μάθε tod Μώρου,
“find out from Morus.” The form ἐμάθαμεν (cf. Moulton
Proleg. p. 51) is found in P Oxy VII. 103275 (a.p. 162).
On the difficult 1 Tim 513, where μανθάνω is practically
pass. of διδάσκω, see Moulton Proleg. p. 229: cf. Field
Notes, p. 210. With 2 Tim 37 we may compare Epict. i.
29. 35 ἤθελον ἔτι μανθάνειν, “1 would fain go on learning.’”’
MGr μαθαίνω has lost the nasal: the aor. stem has pre-
vailed over the present, but cf. also the disappearance of
the v from the MGr ἄθρωπος.
μανία.
The somewhat weakened sense οἵ μανία in Ac 2674,
where it is contrasted with σωφροσύνης ῥήματα (7°: cf.
s.v. μαίνομαι), is seen in an unedited Tebtunis papyrus of
ii/B.c.—alvy eis μανίαν ἐμπεπτωκέν[α]ι, διὸ λόγον σαυτοῦ
οὐ ποιεῖς καὶ ὑπίο]μεμένηκας, “‘you seem to have gone
mad, for you pay no regard to yourself, and have gone off
your head’”’: cf. also PSI IV. 4345 (B.c. 261-0) εἰδὼς
οὖν αὐτοῦ τὴμ μανίαν συναντᾶν ἐκέλευον, ὅταν περιοδεύω,
καὶ κωλῦσαί με, and BGU IV. το24Ὁ- “(iv/v A.D.) φό[νο]υ
κατασημαινομένου [αἰτίαν] τὴν ἐπικει[μ]ένην [σου μανίαν
[λέγεις] ἔρωτος. For the adj. μανικός see the florzlegium of
apophthegms PSi II. 120° (iv/A.p. ?) ἐν ἀγορᾷ μὴ σπεῦδε,
μηδὲ χειροτόνει λαλῶν: μανικὸν yap.
μάννα.
Natural manna is referred to in a medical recipe to stop
nose-bleeding, P Oxy VIII. 10884 (early i/A.D.) μάνναν
φύρασον χυλῶι πράσωι καὶ ἐνάλιψον τὸν χυλὸν ἐνδόθεν,
‘“mix frankincense with onion-juice and apply the juice
inside’’ (Ed.).
μαντεύομαι.
This word, which in the LXX is always used of lying
prophets, or divination contrary to the law (Deut 18?° a/.),
has again a sinister reference in its only occurrence in the
NT (Ac 1616). A more general sense appears in 77ελεὶ
842 (1st half ii/B.c.), a collection of decrees relating to the
oracle of Apollo Coropaeus in Thessaly—*! καθήσθ[ω]σαν
δὲ οἱ mpoyey(p)appeévor ἐν τῶι ἱερῶν... ἁγνεύοντες kal
νήφοντες καὶ ἀποδεχόμενοι τὰ πινάκια παρὰ τῶν μαντευο-
μένων : cf. also for the act. the magic P Lond 1215?
(iii/A.D.) (=I. p. 101), where divination is resorted to by
means of a lamp and a boy—émuBéopar ὑμῶν ἐν τῇ σήμερον
ἡμέρᾳ ἐν τῇ ἄρτι dpa φανῆναι τῷ παιδὶ τούτῳ τὸ φῶς Kal
τὸν ἥλιον μαντεύσει. or the subst. μαντεία it is sufficient
to cite OG/S 319% (ii/B.c.) κατὰ τὰς τοῦ θεοῦ τοῦ ἐν
Δελφοῖς μαντείας, P Lond 46°° (iv/A.p.) (=I. p. 66) ἡ
μαντεία εὔτακτος ἀπεργάζεται.
μαραίνω.
Hort (ad Jas 111) has shown that this word, which in the
pass. ‘* denoted originally the dying out of a fire” (cf. Arist.
πῦρ. . kal papatvopevoy, kal μὴ μαραίμενον), came to be
used of many kinds of enfeeblement and decay. Hence its
frequent occurrence in sepulchral epitaphs, e.g. Kazbe/ 201?
(i/B.C.) ἄζφνως yap | ἁρπάξας σ᾽ ᾿Αίδας σὰν ἐμάρανεν
| ἀκμάν, and the later 2d. 3684 ἄνθεα πάντα φύουσιν, κάλλος
δὲ τὸ σὸν μεμάρανται, 7 Θεοδώρα, κλάδος ἐλέας, τάχυ πῶς
| ἐμαράνθης ; Cf. also the Senthianic imprecatory tablet 16%*
| (Leipzig,
| Kap84dov. . .
1898, p. 18) papatvere .. : τὴν ψυχὴν. . .
εἴσω ἡμερῶν πέντε (quoted by Wiinsch in
Bliss and Macalister Z.xcavations.in Palestine (1902), p. 168).
For traces of the application of the verb to plants in classical
Greek, as in Jas 114, see again Hort’s note ad /., where
reference is also made to Wisd 28, Job 2474.
μαοαναθά.
This old Aramaic watchword (1 Cor 162%), which is
strangely misunderstood in most of our English versions
down to the AV, is divided by WH into μαρὰν 404 =
“our Lord has come,’’ or “cometh.” Others prefer to
read papava θά = “our Lord, come!” (Dalman Words
Ρ. 328, Gr.? p. 152, n.3): cf. Rev 227°, and the eucharistic
prayer in Didache x. 6 εἴ τις ἅγιός ἐστιν, ἐρχέσθω εἴ τις
οὐκ ἔστι, μετανοείτω" μαραναθά ἀμήν. On the interpreta-
tion of the phrase, which lies outside our immediate purpose,
see further Schaff ad Didache /.c., Abbott 7ολ. Voc. p. 126 ff.,
| Deissmann 7.4.8 p. 354 and Urgeschichte p. 26ff., Zahn
Introduction i. p. 303 ff., and Homme ZV7W xv. 4.
Μάρθα.
For this common name it is sufficient to cite BGU IV.
1153}: 3 (a nursing contract—B.c. 14) ὥστε τιθηνεῖσθαι διὰ
τῆς αὐτῆς MapQas (cf.*), and 16. 11554 (payment of a
debt—s.c. 10) παρὰ] Μάρθας τῆς Πρωτάρχου.
On the form Μαρθίνη, as an adaptation to Hellenic sur-
roundings, see the prayers for vengeance on the murderers
of the Jewish girls Heraclea and Marthine from Rheneia
(Magna Delos) ς. B.c. 100, discussed by Deissmann LAZ
Pp. 423 ff.
Maoia
is the Grecized form of Μαριάμ. For the “singularly
intricate and perplexing ” variations between the two forms
in the NT see WH Wotes?, p. 163. Josephus prefers what
Deissmann (Urgeschichte, p. 22) calls ‘‘die kokettere
Grazisierung”” Μαριάμ(μ)η. Two instances of Μαρία
from ostraca are significant in connexion with the Jewish
Diaspora in Egypt. The first is Meyer Osty 33 (Edfu—
A.D. 116), a receipt for four drachmae which Μαρία
᾿Αβιήτου, ‘Mary the daughter of Abietas,”’ has paid by
way of Jewish tax—Tov8(alwy τελέσματος). The second,
ib. 56 (Thebes—ii/a.D.) is a statement of the payment of
certain artabae of wheat in the name of Vestidia Secunda
(2), represented by Pollia Maria the younger—Sia ἸΤολλία
(4---ἰας) Μαρία (/.=(as) vewr (/. νεωτέρας) : cf. Deissmann
| LAE p. 113 f.
With ἡ ἄλλη Μαρία in Mt 28! we may compare the
census paper P Petr III. 59 (c) where various names,
not duplicated in this document, are followed by ἄλλος
or ἄλλη. If only three women are specified in Jn 1975,
Mapkos
then two sisters must have borne the same name “ Mary,”
which Westcott (ad /.) regards as a ‘‘most unlikely sup-
position,” but it may be noted that in P Petr III. 117
(g) #274 (Ptol.) mention is made of two brothers both called
Mavpys—M ]avpns μικρὸς Téwtos καὶ Μάνρης ἀδελφὸς
ὡσαύτως. The probability, however, is that four women
are mentioned, of whom the second is Salome. The rare
occurrence of Μαρία and other names of Hebrew origin in
early Christian epitaphs may be due to ‘the dislike for the
Jews, and the dread of being taken for Jews” (C. and 8. ii.
Ρ- 524).
Ma@oxog.
The spelling Méapkos which is found in such inscrr. as
Syll 318 (=* 700)" (Macedonia—s.c. 118) Μάαρκος ”Avvios
Ποπλίου vids, C/G III. 6155 (Italy) Μάαρκος Κοσσούτιος,
Madpkov ἀπελεύθερος, is sufficient to justify the accentua-
tion Μᾶρκος, which Blass (Gy. § 4.2) adopts from the long a
in the Lat. Marcus. For other exx. of the name, showing
add OG7S 1701 (B.c. 146-116) and 26. 6372(a.D. 196). The
Roman praenomen is used alone like a Greek name in
Priene 313°°° ὃ τ. Μάρκου τοῦ---, Preisigke 4595% τὸ
προσκύνημα ᾿Αντωνίου... καὶ Μάρκου kal... , and
tb. 49495 (sepulchral inscr.—A.D. 753) ἀνάπαυσον τὴν
ψιυχὴν)] Μάρκί(ου) ἐν κόλπ[οις ᾿Αβραὰ)μ.. . .
μάρμαρος.
This word, which in the NT is confined to Rey 1812,
occurs in P Leid X*-!2 (iii/iv A.D.) (= II. p. 231) ποιεῖ δὲ οὐ
μόνον ἐπὶ χάρτου ἢ διφθέρας, ἀλλὰ καὶ ἐπὶ μαρμάρου
ἐστιλβωμένου, with reference to χρυσογραφία, “writing in
letters of gold.” For the adj. μαρμάρινος cf. the Myti-
lenean decree Cagnat IV. 4514 ἐνχαράχθην és στάλλαν
μαρμαρίναν, and for pappapdptos, ‘a marble-mason”’ cf,
Kazbel 920%-7 (time of Severus) pappapaplwy τὸ γένος
σῶζε, Σέραπι. Boisacy (p. 611) points out that the primary
meaning was “ boulder,’’ “ block of rock,’’ as in Hom. Z/.
xli. 380, the meaning ‘‘ marble’’ being due to the influence of
βαρμαίρω, μαρμάρεος, which are not related to pdppapos.
He connects with μάρναμαι in its original sense of ‘‘ break,”’
“‘crush,’’ and compares the formation of rzfes from rumpo.
μαρτυρέω.
The common occurrence of this word after a signature,
just as we write “witness,” e.g. P Oxy I. 10528 (a will—
A.D. 117-137) Σαραπίων Zapartwvos . . μαρτυρῶ, P Lond
1164 (7)35 (records of sales and receipts—A.D. 212) (= III.
p. 162) ἩΗλιόϊδ]ωρος . . . μαρτυρῶ, P Grenf II. 682! f (deed
of gift—a.p. 247) Αὐρήλιος Piocdpams . . μαρτ[υρ]ῶ.
Αὐρήλιος Appovios . . μαρτυρῶ, may be cited in illustra-
tion of the Pauline usage in 2 Cor 883, The verb has again
a judicial sense in P Amh II. 6655 (a.p. 124) Στοτοήτιος
λέγοντος . . . παρεῖναι τοὺς μαρτυρῆσαι δυναμένους τὸ[ν]
φόν[ο]ν, ““ Stotoétis stated that there were present persons
able to witness to the murder” (Edd.), cf. 38 For the
more general meaning, ‘‘bear witness to,” *‘report,’’ cf.
PSI 1. 94° (ii/aA.D.) πρὸς τὸ μαρτυρῆσαι ὑμεῖν τὴν
φιλανθρωπίαν pov, P Oxy VII. τοῦ413 (iii/a.p.) γράφω
σοι. ὅπως συνλάβῃς τῷ “Are. . ξενίαν δὲ αὐτῷ
980
μαρτυρια
| ποιήσῃς, πρὸς τὸ ἐπανελθόντα αὐτὸν μαρτυρῆσαί μοι,
ΕῚ write to you that you may assist Apis, and may show
him hospitality, so that on his return he may bear witness
of it to me” (Ed.), similarly 74. 10689 (iii/a.p.), 25. XII.
142477 (ς. A.D. 318) GAN ἵνα μοι μαρτυρήσῃ τὰ ὑπὸ τῆς
ἀγαθῆς σου προαιρέσεως αὐτῷ ὑπαρχθέντα, ‘but let him
testify to the benefits gained by your good will’”’ (Edd.)
(for the construction cf. Mk 528, Eph 5%3, a@/.), and the early
Christian letter P Grenf IT. 7316 (late iii/a.p.) (= Selections,
p. 118) ὅταν ἔλθῃ σὺν Θεῷ, μαρτυρήσι σοι περὶ dv αὐτὴν
πεποιήκασιν, ‘‘ when he arrives by the help of God, he will
bear you witness of what they have done to her.’’ Another
Christian example is P Oxy VIII. 116414 (vi/vii a.p.)
where a minor local magnate writes to a comes—paprupet
μοι yap ὁ θεὸς ὅτι σπουδάζω ἐν ἅπασιν τὰ κελευόμενά μοι
παρ᾽ ὑμῶν ἀποπληρῶσαι, ‘God is my witness that I am
anxious in everything to perform your orders” (Ed.). For
μαρτυρέω, ‘give a good report,” as in Lk 4%, cf. P Oxy
VI. 930156 (ii/iii A.D.), where a mother writes to her son
how widely it was spread, see Swete Mark p. ix ἢ, and | that she had received a good report of his παιδαγωγός
from his former teacher—épaptuper δὲ πολλὰ περὶ τοῦ
παιδαγωγοῦ σου: cf. Sy// 197 (= 3374)37 (c. B.c. 287-6)
πολλάκις μεμαρτύρηκεν αὐτῶν ὁ βασιλεύς. The cor-
responding use of the pass. with reference to ‘‘the good
name” witnessed of a man, as in Ac 63, 102, 1 Tim 510,
Heb 11?, may be illustrated from BGU IV. 11415 (B.c. 14)
ccld
ὡς καὶ μαρτυρηθήσεταί σοι ὑπὸ τῶν φίλων, 20. 1155
| (B.C. 10) (= Οὐγεσδ, Il. p. 75) πιττακίου μεμαρτυρημένονυ
δὲ δι᾿ ὧν ἀνήνενκεν ὁ ΤΤρώταρχος συνχωρήσεων, and from
the inscrr. Sy/7 366 (= %799)*8 (c. Α.Ὁ. 38) ἀρχιτέκτονας
μαρτυρηθέντας ὑπὸ τῆς σεμνοτάτης Τρυφαίνίης, and
Latyschev I. 2138. (Olbia—ii/a.p.), where it is said of a
certain Carzoazus—a@AAG καὶ (μέχρι) περάτων γῆς ἐμαρτυ-
ρήθη τοὺς ὑπὲρ φιλίας κινδύνους μέχρι Σεβαστῶν
συμμαχίᾳ παραβολευσάμενος, ‘but also to the ends of the
world it was witnessed of nim that in the interests of friend-
ship he had exposed himself to dangers as an advocate in
(legal) strife (by taking his clients’ causes even) up to
emperors’’ (Deissmann ZA p. 84 n.5): see also the
temple inscr. from Abydos Pretsigke 1070 δι ὅλης οἰκου-
HEv(NS) μαρτυρούμενον οὐράνιον θεὸν [Βησᾶν ἐ]δείσα[μεν,
and further exx. in Deissmann BS, p. 265, CR i. p. 46.
MGr μαρτυρῶ, ‘‘acknowledge,’’ “ confess” ; ‘‘ inform.”
μαρτυρῶ, >
μαοτυρία.
P Hal I. 174 (mid. iii/B.c.) 6 μαρτυρίας ἐπιλαμβανόμενος
ἐπιλααμβανέσθω (1. ἐπιλαμ-) παραχρῆμα KTA., P Fay 2122
(A.D. 134) μαρτυρίαν ποιήσασθαι, ‘to give evidence,”
P Ryl IT. 11648 (a.p. 194) ὅθεν ἐπιδίδωμι τόδε τὸ βιβλείδιον
ἀξιῶν εἶναι ἐν καταχωρισμῷ πρὸς μαρτυρίαν, “ὁ wherefore I
present this petition, requesting that it may be registered as
evidence” (Edd.): cf. also Sy// 686 (=%1073)4? (after
A.D. 117), an inscr. in honour of a pancratiast—av8pidavrTa
αὐτῷ ἐπὶ τῆς ᾿Ολυμπίας ἀναστῆσαι ἐπιγραφὴν ἔχοντα
τήν Te τῶν ἄλλων ἀγώνων μαρτυρίαν καὶ δηλοῦσαν κτλ,
In connexion with Rev 1° τὴν μαρτυρίαν ᾿Ιησοῦ Hort
(ad /.) refers to Epict. iii. 24. 113 and i. 29. 46. A some-
what different sense appears in P Oxy I. 4118 (iii/iv a.p.),
where, in answer to a popular demonstration in his honour,
the prytanis at Oxyrhynchus remonstrates—tas δὲ τοιαύτας]
μαρτύριον
μαρτυρίας ἀξιῶ εἰς καιρὸν ἔννομον ὑπερτεθῆναι, “but I beg
that these demonstrations be reserved for a statutory
occasion.”
μαρτύριον.
The words of the sepulchral epitaph Aazbel 3071 μαρτύ-
ριον ὀρθοῦ βίου, ‘‘the witness of an upright life,’”’ have a
modern ring about them. In 24. 1063° (v/vi A.D.) wko-
δομήθη τὸ μα]ρ[τ]ύριον Matw τῇ €, the word refers to a
martyr’s shrine: cf. P Oxy VI. 9414 (vi/a.D.) ἀντὶς τοῦ
μαρτυρίου, ‘‘opposite the martyr’s shrine,’’ where the
editors draw attention to the remarkable form ἀντίς, em-
ployed in a local sense—a usage which survives in MGr.
See also Pe/agia-Legenden, p. 31° συνελθόντας οὖν ἐν ᾿Αντι-
oxela ἐκέλευσεν ἡμᾶς ὁ ἐπίσκοπος μεῖναι ἐν τῷ μαρτυρίῳ
τοῦ ἁγίου ᾿Τουλιανοῦ.
μαρτύρομαι.
For this verb in its original sense of ‘‘summon to wit-
ness’’ cf. P Oxy VIII. 11148 (A.D. 237) ἐμαρτύρατο τοὺς
τόδε TO μαρτυροποίημα σφραγίζειν μέλλοντας, ‘called to
witness the persons about to seal the present affidavit”
(Ed.). From this it is an easy transition to the meaning
“asseverate,” as in 26. IIT. 4715: (1i/A.D.) μαρτύρονται
κύριε τὴν σὴν τύχην, ‘“‘they swear by your Fortune, my
lord,” and in Mahaffy’s restoration of P Petr II. 46 (a)?
(B.C. 200) μαρτύρομαι βασιλέα ἸΤτολεμαῖον. This again
passes into ‘‘solemnly charge,” the translation which Hort
(ad 1 Pet 111) prefers in 1 Thess 215, Eph 417. According
to Lightfoot (ad 1 Thess 215 ; cf. note on Gal 55) μαρτύρομαι
is never ‘‘bear witness to” in the NT any more than in
class. Greek, but exx. of this usage can be quoted from the
Kouwn, e.g. P Oxy VIII. 11201 (early iii/A.p.) κατὰ τοῦτο
μαρτύρομαι τὴν βίαν γυνὴ χήρα Kal ἀσθενής, “1 accord-
ingly testify to his violence, being a feeble widow woman”’
(Ed.), P Amh II. 1414? (A.p. 350) ἐπιδίδωμι τῇ ἐπιεικείᾳ
[σο]υ τάδε τὰ βιβλία [poly τοσοῦτο μαρτυραμένη, “1
present this my petition to your excellency, bearing witness
to the facts” (Edd.), P Strass I. 513. (iii/A.p.) βιβλία
ἐπιδεδώκαμεν τῷ [σ]τρατηγῷ αὐτὰ ταῦτα μαρτυρόμενοι,
and similarly P Thead 2116 (a.p. 318).
μάρτυς.
The plur. μάρτυρες is naturally very common, introducing
the names of ‘‘ witnesses” to any contract or legal docu-
ment, e.g. P Eleph 115 (B.c. 311-0) (= Se/ectrons, p. 4),
P Hib I. 8919 (B.c. 239), P Magd 12° (B.c. 217) with the
editor’s note, P Grenf I. 27ii.7 (B.c. 109), P Ryl 11. 15345
(A.D. 138-61). Other exx. of the word are P Lille I. 29'-31
(iii/B.c.) ἐναντίον μὴ ἔλασσον ἢ δύο μαρτύρων (cf. Mt 181°),
P Par 4610 (8.6. 153) (= Witkowski,? p. 86) σὲ αὐτὸν
μάρτυρα ἐπισπάσῳ, P Ryl 11. 160(a)® (A.D. 14-37) ἔπιτε-
[τάχα]μεν Tots μάρτυσι γράφειν, “we have instructed the
witnesses to sign,’’ P Oxy X. 1298!° (iv/a.D.) σὲ yap μόνον
ἔχω μάρτυρα, and the Christian 26. VIII. 11621 (iv/a.p,)
*Epp(avovt))A papt(vs?), ““ Emmanuel is my witness.”
For God as witness, see P Gen I. 545 (iv/A.D.) μάρτυρός
ἐστιν ὁ [θ]εὸς ὅτι οὐ διὰ AF[p] Ha μάχομε, ἀλλὰ μάχομε διὰ
σέ. Inthe important calendar of church services at Oxy-
390
μάστιξ
rhynchus, P Oxy XI. 1357 (A.D. 535-6), mention is made
of a service to be held—*eis τὴν μαρτύρ(ων), ‘at the
Martyrs’”’: see the editors’ note ad 7. On the early use
of μάρτυς to denote one who sealed his testimony with his
blood see Lightfoot ad Clem. Rom. vy. In MGr the form has
changed to μάρτυρας.
μασάομαι.
The correct spelling of this verb with a single o, as in
Rev 167° (cf. Job 304), is found in the magic P Lond 46269
(iv/A.D.) (=I. p. 73) τοὺς ἰχθύας τοῖς στόμασι μασω-
μένους, ‘‘fish gnawing with their mouths.’”’ Cf. Artemid.
iv. 33 μασήσασθαι ἄρτους, MGr μασσῶ, ‘‘chew.”
μασθός.
See s.v. μαστός.
μαστιγόω.
An interesting ex. of this verb, which is the regular term
for punishment by scourging, occurs in P Flor I. 619° (A.D.
85) (= Chrest. 11. p. 89), where the Prefect, while pro-
nouncing the accused deserving of being scourged—é&tos
plelv As pactryw0Avat—releases him as a mark of favour to
the multitude—*!yapifopat δέ σε τοῖς ὄχλοις : cf. Mk 1515.
| Other exx. are P Lille I. 29% 54 (iii/B.c.) ὃ δὲ παραλαβὼν τὸ
ἀνδράποδον μαστιγωσ[άτω μὴ ἔλασσον ἑκατὸν πληγῶν
καὶ] στιξάτο τὸ μέτωϊπον, P Amh II. 777% (A.p. 139)
ἐποίησάν pe... μαστιγοῦσθαι, P Oxy XIV. 1643" (A.D.
298) where a man appoints a friend to go in search of a
fugitive slave, and when he has found him—elpyw kat
μαστιγοῖν, ‘to imprison and scourge him,” 20. VI. 9039
(iv/A.D.) Tots δὲ δούλοις μαστιγγομένοι (7. μαστιγουμένοις),
and from the inscrr. OG/S 483177 (ii/B.c.) αὐτὸς μαστιγού-
σθω ἐν τῶι κύφωνι (‘in the pillory”) πληγαῖς πεντηκόντα.
μαστίζω.
For this NT Gr. εἰρ. (Ac 2255: cf. Ev. Petr. 3) see
P Lille I. 29% 15 (fragment of a code—iii/B.c.) μηδὲ στίζειν,
μηδ[ὲ] polor]i[te]u[v, ‘neither to brand nor to flog them” ;
but the reading is very doubtful, see Chrest. 11. p. 212.
The verb is used figuratively in Aazbel 303° μαστίξωσι
λόγοις.
μάστιξ.
For the literal sense cf. P Leid Wi 35. (1 Α.}.} (ΞΞ 11.
p- 85, cf. p. 166) μάστιγας. .-. Αἰγυπτίας, ‘‘ Egyptian
whips,” such as many of the Egyptian gods are depicted
carrying, and the magic tablet PSI I. 28* (iii/iv A.D. ?)
πικραῖς μάστιξιν, borne by the Erinyes. For the meta-
phorical sense (Mk 31° a/.), which is found as early as
Homer, ef. the Phrygian inscr. C. and B. ii. p. 520, No. 361
ὃς δ᾽ ἂν ἐπιχειρήσει ἕτερον ἐπεισενενκεῖν (“to bring in
another body”’), λήψεται παρὰ τοῦ ἀθανάτου θεοῦ μάστειγα
αἰώνιον, where the editor remarks that ‘‘the concluding
formula is unique, but seems on the whole to be Chr(istian)”
see further Diels Berliner Sitzungsberichte, 1901, p. 199 f.
Μαστιγοφόρος in the sense of ‘*policeman”’ is found in
P Tebt I. 179 (late 11/8B.C.).
μαστος 391
μαστός.
In Sy/ 804 (= * 1170)3} (ii/A.D.) M. Julius Apellas telling
the story of his cure in the Asclepieum says—iaro δέ
pov καὶ τῆς δεξιᾶς χειρὸς Kal τοῦ μαστοῦ. Cf. also Aazbel
316° μάμμη] δ᾽ Εὐτυχία μασίτοὺ]ς κατεκόψατο. For the
form μασθός in Rev 118 8 (cf. Lk 1197, 2339 DFG), which WH
(Notes*, p. 156) regard as ‘‘ Western,” cf. the magic P Lond
12179 (jji/A.D.) (= I. p. 91) πρὸς μασθῶν σκλήρια (1. -ἰαν ἢ).
See also s.v. μαζός, and cf. Winer-Schmiedel G7. p. 59.
ματαιολογία,
‘vain speaking,” ‘‘empty argument” (Vg vanzloguium),
belongs to the higher Κοινή, and is found /ery in Vett.
Valens, e.g. p. 257°3 διὰ τὴν φιλονεικίαν διασαφήσω ἐκκό-
Was τὰς ματαιολογίας : cf. Poimandres 145 (ed. Parthey)
διὸ τῆς πολυλογίας Te Kal ματαιολογίας ἀπαλλαγέντας χρὴ
νοεῖν κτλ.
7
ματαιολόγος.
Vett. Val. p. 3011} οὐκ ἠβουλήθην ὅμοιον ἑαυτὸν ἀπο-
δεῖξαι τοῖς ματαιολόγοις : cf. Tit 11”.
μάταιος.
P Oxy I. 5839 (a.p. 288) τὰ μάταια ἀναλώματα, ‘useless
expense.” For the adv. see P Oxy VII. 10271° (i/a.D.)
ἀγνοεῖν α[ὐ]τὸν τὴν τῶν ἐμοὶ yevn[pévwv] (/. γεγενη-) ἀσφα-
λιῶν θέσιν, ‘* wherein he vainly relates that he was ignorant
of the securities which had been given to me” (Ed.), and
the sepulchral inser. A@zbel 29824 —
Tis τοὐμὸν δύστηνον ἐπ᾽ οὔνομα γράψε TO χαῖρε;
τίς κωφὴν ματέως θήκατό μοι χάριτα ;
The fluctuation between the fem. μάταιος (Tit 39, Jas 17°)
and ματαία (1 Cor 1517, 1 Pet 118) is found also in classical
texts (Moulton Gy. ii. ὃ 64). In Vett. Val. p. 35616 μάταια
“*yes viles,” and in 2) p. 276% μάταιοι = “znepti”:
see Kroll’s Index, p. 404.
ματαιότης.
This subst., which ‘‘ suggests either absence of purpose or
failure to attain any true purpose ” (Robinson Z/%., p. 189),
is found zer in the NT (Rom 8”, Eph 417, 2 Pet 218) and
frequently in the LXX, but rarely in any secular author, cf.
Pollux 6. 134 and Sextus Empiricus adv. Math. i. 278. The
word is restored in C/G IV. 8743°.
μάτην.
For this adverb, ‘‘in vain,” ‘‘to no purpose,” cf. the
illiterate P Amh IT. 130° (A.D. 70) ἐξλῆθα (/. ἐξῆλθα Ὁ) εὑρὼν
ἕκξ (ἐξ) ἑπτὰ μάτιαν πολούτων (/. μάτην πωλοῦντας), “1
came away after finding six or seven offering in vain to sell
(some barley) * (Edd.), and P Oxy XII. 1417? (early iv/a.D.)
μάτην οὖν θέλω διὰ σοῦ τοῦ στρατηγοῦ, and for the interest-
ing phrase ἐπὶ μάτην cf. 20. III. 5305 (ii/A-D.) ἐπὶ μάτη[ν] δὲ
τῶι τοῦ Παυσιρίωνος τοσοῦτον χρόνον προσκαρτερί[ῶ, ‘and
that I have so long been engaged with Pausirion’s business
to no purpose” (Edd.). His μάτην is similarly used by
Lucian (7 γαρ. 28, 241).
μάχομαι
μάχαιρα.
In Ptolemaic papyri the usual forms of the gen. and dat.
of this common noun are μαχαίρας, μαχαίρᾳ, e.g. P Par 1215
| (B.C. 157) σπασάμενος λέπει pe τῇ μαχαίρᾳ εἰς Td σκέλος,
| and thesame holds generally true of the LXX (cf. Thackeray
Gr. i. p. 141f., Helbing Gr. p. 31 ff.). In the NT only
μαχαίρης, μαχαίρῃ, are found, and are normal in papyri of
the Roman period. For an ex. from an earlier date see P
| Tebt I. 16 (Β. 6. 114) ἐν μαχαίρηι ‘armed with a sword ”
(for instrumental ἐν cf. 1 Cor 42! and the editors’ note). See
further Moulton Pro/eg. pp. 38, 48, and Gr. ii. p. 118. We
| may add as further illustrating the word P Tebt I. 48? (c,
B.C, 113) σπασαμένων tas μαχαίρας, and P Ryl II. 256%
(i/B.c.) where a young man complains that he has been de-
prived οἵ --πατ]ρικὴν στρατιωτικὴν μάχαιραν, which he had
inherited. In Lk 228 Field (Wo/es, p. 76 f.) suggests as an
alternative rendering ‘‘knives,” and compares Dion. Hal.
Ant. xi. 37 ὡς ἐγγὺς ἣν ἐργαστηρίου μαγειρικοῦ, μάχαιραν
ἐξαρπάσας ἀπὸ τῆς τραπέζης κτλ. For the dim. μαχαίριον
see P Eleph 515 (8.6. 284--3) and P Oxy XIV. 16588 (iv/a. p.)
᾿ μαχαίρια B μει[κίρά, and for μαχαιρᾶς (not in LS), ‘‘cutler,”
| see 20. 16768 (i1i/A.D.) δόντος μοι αὐτὴν τοῦ paxatpa, “which
| editor's note on OG/S 7378 (ii/B.c.) : cf. Rom 134.
(= Chrest. 11. p. 227) δ οὗ ματαίως εἱστορεῖ περί τε τοῦ
| ἑαυτοὺς ἐν μέσῳ τῆς κώμης.
(letter) was given me by the cutler” (Edd.). Οπ the μαχαιρο-
φόροι, a kind of military police, see P Amh II. 38° (ii/s.c.),
P Oxy II. 2943 (a.p. 22) (= Selections, p. 35) a/., and the
MGr
μαχαίρι.
μάχη.
The weaker sense οἵ μάχη, ‘contention,’ ‘ quarrel,”
which alone is found in the NT (except perhaps in Jas 4'),
may be illustrated from the curious mantic P Ry] I. 2820
(iv/A.D.) ἐὰν ὃ τρίτος ἅληται ἀηδίαν σημαίνι Kal μάχας
| ἕξει διὰ θῆλυ, ἔχειν δηλοῖ ἔπειτα χαράς᾽ εὔχου Aci, ‘if the
third toe quiver, it signifies trouble, and the man will have
strife on account of a female, and afterwards gladness: pray
to Dionysus” (Ed.): cf. from the inscrr. Sy// 737 (= 1109)
7 (before A.D. 178) μάχης δὲ ἐάν τις ἄρξηται ἢ εὑρεθῇ τις
ἀκοσμῶν, and Aazbe/ 5225 (Thessalonica) where a claim is
made of a man’s having lived without quarrelling with his
companions—€[Tdp ]o[tjow δίχα μάχης ζήσας. In PSI I.
71* (vi/A.pD.) the word is used of what was evidently a
serious brawl between two men—paxnv κεινήσαντες πρὸς
On the μάχιμοι, native troops,
see Chrest. I. i. p. 382, Meyer Aeerwesen, Ὁ. 64 ff.: the
term was applied not only to regular soldiers, but to the
armed attendants of officials, e.g. P Tebt I. 112%! (B.c. 112)
with the editors’ note.
μάχομαι.
The metaph. use of this verb (cf. s.v. μάχη) is seen in the
sententious letter of a brother to his sister, P Oxy I. 120°
(iv/A.D.) χρὴ γάρ τινα ὁρῶντα αἱαυτὸν ἐν δυστυχίᾳ κἂν
ἀναχωρῖν καὶ μὴ ἁπλῶς μάχαισθαι (/. μάχεσθαι) τῷ δεδογ-
μένῳ, ‘when a man finds himself in adversity he ought to
give way and not fight stubbornly against fate’’ (Edd.) : cf.
Kaibel 1039! κύμασι μάχεσθαι χαλεπόν, and Sy// 737°%°
(c. A.D. 175) where, with reference to the magistrates ap-
pointed to keep order in assemblies, it is laid down—emuret-
μια δὲ ἔστω τὰ αὐτὰ τῷ εὐκόσμῳ μὴ ἐκβαλόντι τοὺς μαχο-
μεγαλαυχέω
μένους. In P Par 1819 (Imperial age?) we find ἐάν construed
with the ind. act. (present or future according to accentua-
tion) ἐὰν μάχουσιν (or μαχοῦσιν) pet’ ἐσοῦ of ἀδελφοί cov,
ἔλθε cis [τὸν ol]kdv pov: see BS p. 201f. The verbal
ἀμάχητος is found in P Oxy XII. 14828 (ii/a.p.) ἀμάχητος
ἣν ὁ ἄνεμος, ‘the wind was irresistible.”
μεγαλαυχέω.
This compound verb is read in Jas 3° δ, but according to
BA it should be separated into its component parts μεγάλα
avxet: a good parallel is thus afforded to the preceding
μικρὸν μέλος ἐστίν. The meaning would then seem to be
““hath great things whereof to boast,’’ not the mere empty
boasting, which is usually associated with peyahavxéw (see
5.v. avxéw and cf. Hort ad Jas /.c.).
are Vett. Val. pp. 25729, 2624, 3583.
For the adj. μεγάλαυχος see Kazbe/ 2ο 8351. (ii/a.D.)—
μάτηρ δ᾽ ἁ peyaA[avxos] ἐφ᾽ υἱάσιν, a πάρος εὔπαις,
οὐχὶ τέκη, κω[φοὺς δ᾽] ἀντὶ δέδορκε τάφους.
Cf. 126. 265}.
μεγαλεῖος.
Syll 365 (=% 798) (A.D. 37) αὐτοῦ τὸ μεγαλεῖον τῆς
ἀθανασίας ---νν! ἢ reference to Caesar Germanicus. For
μεγαλεῖον as a ceremonial title see further P Oxy IX. 1204?°
(A.D. 299) τὸ μεγαλεῖον αὐτοῦ, ‘his highness,’’ P Amh II.
8215 (iii/iv A.D.) δι᾿ ὅπερ κ[ατέφυ]γον ἐπὶ τὸ σὸν μεγα[λεῖον
—a Prefect, P Oxy I. 715 (a.p. 303) ὅθεν καὶ αὐτὴ |
πρόσειμ[ι τῷ σῷ] peyarelw εὔελπις οὖσα τῆς ἀπὸ σοῦ
βοηθείας τυχεῖν, ‘therefore I myself (a widow whose
affairs had been mismanaged by dishonest overseers) make
petition to your highness in the full confidence that I shall
obtain assistance from you” (Edd.), and P Thead τοῦ
(iv/A.D.) τοὺς ἀδικουμένους ὀρφανο[ύς], ἡγεμὼν δέσποτα,
ἐκδικεῖν εἴωθεν τὸ μεγαλεῖον τὸ σόν. In P Lond V.
170 8529 (4.p. 567?) the plur. is used = ‘‘gospels’’—ékaorou
τούτων ἐνωμότως (‘ton oath”) θεμένου ὅρκον ἐπάνω τῶν
σεπτῶν (‘august ’’) μεγαλίων. For the adv. see Aristeas
20 μεγαλείως χρησάμενος TH προθυμίᾳ.
μεγαλειότης.
This subst., which occurs several times in the LXX and
392
Other exx. of the verb |
NT in the sense of ‘‘ majesty,” is also found as a ceremonial |
title, e.g. CP Herm 1. 33+ (=p. 21) 7 μεγαλειότης τοῦ
λαμπροτάτου ἡγεμόνος.
τὴν] μεγαλειότητα [το]ῦ ἹΡωμα[ίων δήμου, cf. Lat. matestas
populi Αοριαγεῖ.
μεγαλοπρεπής.
This adj., which occurs several times in the LXX, but in
the NT is confined to 2 Pet 117, may be illustrated from the
use of the adverb in inscrr., where it is frequently found
united with such words as ἐνδόξως and κηδεμονικῶς : cf. also
OGTS 308° (ii/B.c.) where Apollonis, wife of Attalus I.,
is described as having left behind her good proof of her
virtue—81a τὸ κεχρῆ[σθ]αι καὶ [θε]οῖς εὐσεβῶς kal γονεῦσιν
ὁσίως ὧ]ς καὶ πρὸς τὸν ἴδιον ἄνδραν συνβεβιωκέναι μεγαλο-
πρεπῶς, the last two words being translated by Dittenberger
egregie vixit, Cf. the account of the preparations for the
reception of a Roman Senator in Egypt in P Tebt I. 33°
With P Giss I. go!" (a.p. 212) εἰς |
μέγας
(B.C. 112) (= Selections, p. 30) μεγαλοίυϊπρεπέστερον
ἐγδεχθήτωι, ‘let him be received with special magnificence ”
(Edd.), PSI V. 4818 (v/vi a.p.) Tavptvyos ὃ μεγαλοπρε-
πέστί(ατος), and P Amh II. 154° (vi/vii A.D.) τοῦ peyado-
πρε(πεστάτου) χαρτουλαρίου, ‘the most magnificent
secretary.” For the subst. as a title of address cf. P Oxy
VIII. 1163* (v/a.D.) ἐρωτηθὶς παρὰ τῆς αὐτοῦ μεγαλοπρε-
πίας ὅσα ἐχρῆν ἀνεδίδαξα αὐ τ]ὸν περὶ τῆς ὑμετέρας μεγαλο-
| πρεπίας, ‘Son the inquiry of his magnificence I told him
what was fitting about your magnificence,” 76. I. 155°
(vi/A.D.) ἐπειδὴ αἱ προσκυνοῦσαι τὴν ὑμετέραν μεγαλο-
πρί(έπειαν) καὶ τὰ παιδία ἀρρωστοῦσιν, ὡς ἔθος ἔχει τὸ
ὑμῶν μέγεθος χαρίζεσθαί μου τοῦ λογαρίου, ‘since your
magnificence’s obedient servants and their children are ill, I
hope your highness will excuse my account” (Edd.).
| ,
μεγαλύνω.
With the use of this verb in the pass. in Phil 17° (cf. Pss
| 3017, 695) in the sense of ‘‘get glory and praise,’’ cf. the
Christian letter P Oxy XII. 1592° (iii/iv A.D.) where a
woman writes to her ‘ father’—aiSe(= ἐδε)ξά[μ]ην cov τὰ
| γράμματα, κ(ύρι)έ pov πί(άτε)ρ, kal πάνυ ἐμεγαλύνθην καὶ
| ἠγαλλείασα Stet τοιοῦτός μου π(ατ)ὴρ τὴν μνήμην ποιεῖται.
In MGr μεγαλαίνω and μεγαλώνω are both found.
μεγάλως.
P Ambh II. 398 (late ii/B.c.) μεγάλως ἐχάρημεν, P Fay
1118 (A.D. 95-6) μένφομαί σαι (/. μέμφομαί oe) μεγάλως,
P Giss I. 19 (ii/A.D.) μεγάλως ἀγωνιῶσα περί σου.
μεγαλωσύνη.
To the ordinary citations for this Biblical word we may
add Aristeas 192 οὐ κατὰ τὰς ἁμαρτίας οὐδὲ τὴν peya-
λωσύνην τῆς ἰσχύος τύπτοντος αὐτούς, ἀλλ᾽ ἐπιεικείᾳ
χρωμένου τοῦ θεοῦ, “(οὐ does not smite them according
to their sins nor according to the greatness of His might, but
uses forbearance” (Thackeray). See s.v. ἀγαθωσύνη, and
A. C. Pearson Verbal Scholarship, p. 18 f.
μέγας.
The frequency with which μέγας is employed as a pre-
dicate of heathen gods and goddesses, e.g. P Strass II. 8114
(B.C. 115) Ἴσιδος μεγάλης μητρὸς θεῶν, P Oxy VI. 8861
(a magical formula—iii/A.p.) μεγάλη “Iots ἡ κυρία (cf. Ac
198 μεγάλη ἡ "Αρτεμις ᾿Εἰφεσίων), makes it the more
noticeable that only once in the NT is the same epithet
applied to the true God (Tit 218) : see Thieme p. 36f. For
the repeated μέγας μέγας =a superlative, imitated from the
Egyptian (Wilcken), see the question to the oracle in P Fay
1371 (i/a.D.) (= Selections, p. 69) ΣΣοκωννῳκοννῖ θεῶι pedo
(2. μεγάλωι) μεγάλωι. χρημάτισόν μοι, ἢ μείνωι ἐν Βακχιάδι ;
“to Sokanobkoneus the great great god. Answer me, Shall
I remain in Bacchias?’’: cf. BGU III. 748%:6 (a.p. 48),
| 26. II. 5907 (A.D. 177-8) α΄. Ina Eumeneian inscr. published
in C. and Δ. ii. p. 386, No. 2325, we hear of ἹῬουβῇ
μεγάλοιο θ[εοῦ] θεράποντι, and Ramsay regards the name
Roubes as a Grecized form of the Jewish Reuben (‘PovBqy),
and the ‘‘great god’’ as Jehovah. For péyas used of the
Ptolemaic kings, cf. OG/S 94? with reference to Ptolemy V.
Epiphanes—trép βασιλέως Πτολεμαίου, θεοῦ ᾿Επιφανοῦς
μέγεθος
μεγάλου Εἰὐχαρίστου, and the other exx. cited by Ditten-
berger ad /.
In P Magd 36} (iii/B.c.) (= Chrest. I. p. 365) Μαρρῆς
μέγας, the epithet is used to distinguish the “‘ older” of two
persons bearing the same name, like our own ‘‘senior’’: so
in P Petr II. 25 (i) (iii/B.c.) Mavpys μέγας, not “‘long
Manres,” as Mahaffy ad /., cf. also 26. pp. 32, 42. Similarly
μικρός means “junior.”
In P Hib I. 29 (a) recto® (c. B.C. 265) (= Chrest. I. p. 306)
provision is made that a proclamation shall be inscribed
on a white notice-board—ypapas εἰς λεύκωμα μ[ε]γάλοις
γράμμᾳσιν, where the adj. points to ‘‘large” distinct
letters, in order to draw attention to what was written:
ef. P Oxy VIII. 11008 (a.p. 206) εὐδήλοις γράμμασι, with
the editor’s note. [This is probably the meaning to be
attached to the πηλίκα γράμματα of Gal 611: cf. Milligan
Documents, p. 23f.]. An interesting use of the adj. is also
afforded by the illiterate P Oxy VII. 10697 (iii/A.D.)
σπούδασον yap Td κειθώνειν μου γενέστε (/. γενέσθαι) πρὸ
9099
λόγον, καί κ[α]λὰ μέτρα αὐτῷ βαλέτωσαν καὶ μεγάλε
(Δ μεγάλαι) ἔστωσαν ἐπεὶ ῥείδης (1. ῥίζης) αὐτοῦ, ‘be
careful to have my tunic made properly, and let them put
good measure into it, and be large-handed (i.e. generous,
unstinting) in the colouring” (Ed.). See further σῦν. μείζων
and μέγιστος. In MGr the nom. is altered by the stem to
μεγάλος.
μέγεθος,
which in the NT is confined to Eph 119 in the general
sense of ‘‘greatness,’’ is common in our sources as a
ceremonial title, e g. P Oxy I. 71 ὁ (petition to the Prefect
—A.D. 303) τὴν ἱκ[ετ]ηρίαν προσάγω εὔελπις Sy τῆς ἀπὸ
τοῦ σοῦ μεγέθους δικαιοκρισίας τυχεῖν, “1 make my
petition to you with full confidence that I shall obtain
justice from your highness’’ (Edd.), and 76. XII. 146718
(A.D. 263) where a woman, ‘‘ being blessed with children”
and ‘‘able to write with the greatest ease,’’ claims from the
Prefect the right to act without a guardian—8a τούτων pov
τῶ[ν] βιβλειδίων προσφω (/. προσφωνῶ) τῷ σῷ μεγέθι πρὸς
τὸ δύνασθαι ἀνεμποδίστως ds ἐντεῦθεν ποιοῦμαι οἰκ[ον Ἰομία[ς]
διαπράσσεσθαι, “1 appeal to your highness by this my
application with the object of being enabled to carry out
without hindrance all the business which I henceforth
transact” (Edd.). The transition to this usage is seen in
such a passage as P Tebt II. 3264 (c. a.D. 266) ἐπὶ τὸ σὸν
μέγεθος καταφεύγω, “1 take refuge in your power”—a
widow's petition to the Prefect asking that her brother
might be appointed guardian of her daughter: cf. P Strass
I. 5° (A.D. 262) κατέφυγον ἐπὶ τὸ μέγεθος τοῦ λαμπροτάτου |
Θεοδότου ἡγεμόνος. We may cite from the inscrr. OG/S
5105 (c. A.D, 245) περὶ ὧν ἁπάϊντων ἐγράφη πρὸς τὸ
σόν͵] Σεβαστέ, μέγεθος, and C. and B. ii. p. 700, No. 6354
ἐνορκιζόμεθα δὲ τὸ μέγεθος τοῦ θεοῦ καὶ τοὺς καταχθονίους
ϑαίμονας μηδένα ἀδικῆσαι τὸ μνημῖον, where Ramsay notes
that the expression τ. μέγεθος τ. θεοῦ is not native Phrygian,
and is probably due to Christian feeling or Jewish thought.
μεγιστάν.
This late Greek word = ‘‘a great one,” “"
(Lob. Phryn. p. 196f., Sturz Dial. Mac. p.
Part V,
a courtier,”
180 ff.), is
μέθη
found, generally in the plur. μεγιστᾶνες, in the later books
of the LXX (e.g. Dan 528), and ¢ey in the NT (Mk 6%,
Rey 615, 1823): cf. also Pss. Sol. ii. 36 ot μεγιστᾶνες τῆς
γῆς, perhaps the leading men of Palestine, but more probably
the victorious party of Caesar (Ryle and James). From the
θυμοκάτοχον πρὸς βασί(ιλεῖς) ἢ μεγειστάναις (1. μεγιστᾶνας),
“‘(formula) for restraining anger against kings or great
men.”
μέγιστος.
The occurrence of the superlative of μέγας only once in
the NT, 2 Pet 14, where it is elative, is in keeping with its
comparatively rare use in Hellenistic Greek. It survives
principally as an elative epithet of gods, e.g. P Par 15+”
(B.C. 120) τῆς μεγίστης θεᾶς Ἥρας : cf. Sy// 342 (= *762)*5
(c. B.C. 48) νεωστ]εί τε τοῦ βασιλέως BupeBiota πρώτου καὶ
μεγίστου γεγ]ονότος τῶν ἐπὶ Θράκης βασιλέων, and 70.55
ἐν τῇ πρώτῃ καὶ pe(ylo)[ty βασι]λίᾳ. The adj. is also
found in such idiomatic phrases as P Petr II. 13 (19) (B.c.
258-253) ὃ ἐμοὶ [μ]έγιστον ἔσται, ‘which will be my main
object,” BGU IV. 12048 (B.c. 28) σεατοῦ [ἐπιμέλου ἵν᾽]
ὑγιαίνῃς ὃ δὴ μέγιστόν ἐστι, 26. 1208°° (B.C. 27-6) ὃ δὴ
μέγιστον ἠγοῦμ[αι, α΄. Cf. also P Tebt I. 3317 (B.c. 112)
(= Selections, p- 31) ἐπὶ πάντων] τὴν μεγίστην φροντίδα
| ποιουμένου, ‘taking the greatest care on all points,’’ P Oxy
II. 2929 (c. A.D. 25) (= Selections, p. 38) χαρίεσαι δέ μοι τὰ
μέγιστα, ‘‘you will do me the greatest favour,” and P Heid
637 (iv/A.D.) (= Se/ections, p. 127) ἐπὶ μέγιστον χρόνον, ‘for
many years.’” On μεγάλη in the sense of μεγίστη in Mt 2235
see Field Notes, p. 16f. The double superlative μεγιστότατος
is seen in the horoscope P Lond 130% (i/ii A.p.) (=I. p.
134) ὅθεν ὁ μὲν μεγιστότατος ἥλιος καὶ τῶν ὅλων δυνάστης.
μεθερμηνεύω,
‘‘translate” (from one language into another), is found in
P Tebt I. 164%! (late ii/B.c.) ἀντί[γραφον] συγγραφῆς
Αἰγυπτίας... μεθηϊρμηνευμένης, translation of a demotic
document regarding the sale or cession of land; cf. P Giss I.
365 (B.c. 161) (cited s.v. Ἑλληνιστί), BGU III. rooz2ii-1
(B.C. 55) ἀντίγραφον συνγραφῆς πράσεως Αἰγυπτίας μεθηρ-
μηνευμένης κατὰ τὸ δυνατόν, γεἶτέρζε 5275 (A.D. 11)
ἀντίγραφον ἀπ᾽ ἀντιγράφου ὑπογραφῆς Αἰγυπτίας ἱΕλληνι-
στὶ μεθερμηνευμένης κατὰ τὸ δυνατόν, BGU I. 140! (Im-
| perial letter written at Alexandria (?) in the time of Hadrian,
cf. Wilcken Hermes xxxvii. (1902), p. 84 ff.) ἀν[τγρ(αφον)
ἐπιστίολ(ῆς) τοῦ κυρίου μεθ]ηρ[μηνευ]μένης, and P Leid
| WH. Sl ΟΠ ΗΙ A.D.) βίβλον, ἣν οὐδεὶς ἴσχυσε μεθερμηνεῦσας
(2. -σαι) ἢ πρᾶξαι, 26... 47 ἐκλήθη “Ἑρμῆς, δί οὗ τὰ πάντα
μεθερμήνευσται (/. μεθηρμ--Ὁ (farvonom.). See also Aristeas
38 προῃρήμεθα τὸν νόμον ὑμῶν μεθερμηνευθῆναι γράμμασιν
“Ἑλληνικοῖς ἐκ τῶν παρ᾽ ὑμῖν λεγομένων ᾿ἙἹβραϊκῶν γραμ-
μάτων.
ἢ
μέθη,
‘* drunkenness,” is found in the plur., as in Rom 13},
Gal 574, in the invitation to the celebration of Hadrian’s
accession P Giss I. 38 (A.D. 117) (= Chrest. I. p. 577)
γέλωσι kal μέθαις ταῖς ἀπὸ κρήνης τὰς ψυχὰς ἀνέντες. See
also Vett. Val. p. go! εἰς ἡδονὰς καὶ μέθας ἀναλίσκουσι τὰ
51
,
μεθιστανω
περικτηθέντα, and cf. Poimandres § 27 (ed. Reitzenstein,
p: 337) ὦ λαοί, ἄνδρες γηγενεῖς, of μέθῃ Kal ὕπνῳ ἑαυτοὺς
ἐκδεδωκότες καὶ τῇ ἀγνωσίᾳ τοῦ θεοῦ, νήψατε, παύσασθε δὲ
κραιπαλῶντες, θελγόμενοι ὕπνῳ ἀλόγῳ.
j 5
μεθιστάνω, μεθίστημι,
in the sense of ‘‘remove from,” is seen in a contract |
regarding letting a house, BGU IV. 11168? (B.c. 13)
μεθισταμέ(νῃ) τῆ(9) μισθώσεως ἐντὸς τοῦ χρό(νου) καὶ
Erépo(ts) μεταμισθο(ῦν) : cf. 26. 1117, 1159158, and the
late P Oxy I. 135% (A.D. 579) μεθ[[ε]]ίστασθαι εἰς ἕτερον
τόπον. For the verb, ‘‘depart from life,” ‘‘die,” see P
Lond 3542 (c. B.c. 10) (=II. p. 164) φάσκοντες τὸν
πατέρα αὐτῶν ἐκ τοῦ ζῆν μεθεστακέναι, and for a causal |
| μεθύω.
sense, see BGU I. 3613 (ii/A.p.) τοῦ ζῆν με[τ]α[σ]τῆσαι,
394
and without tod ζῆν (cf. Ac 1378) OGZS 3084 (ii/B.c.) |
εθέστηκεν εἰς θεούς, which the editor describes as “ἢ
μ' ™ ἢ
formula de regum regiatque familiae hominum mortibus,”’
III.), and 33918 (c. B.c. 125) τῶν τε βασιλέων εἰς θεοὺς
μεταστάντων. Cf. also Vett. Val. p. 94° ἔκπτωτος ἐγένετο
Kal ἑκὼν μετέστη (Mortem sili conscivit).
μεθοδία.
This noun, which in the NT occurs only in Eph 4", 6",
in the sense of ‘‘ scheming,” ‘‘craftiness,” is said by Grimm-
Thayer to occur ‘‘neither in the O.T. nor in prof. auth.”
It is found, however, in late papyri in the more primary
sense of ‘‘method,”’ e.g. P Oxy VIII. 1134° (A.D. 421)
where certain rents are said to have been collected πρὸς
τὴν μεθοδίαν ἀκολούθως TH δοθέντι ὑπὸ σοῦ λόγῳ τοῦ
τε λήμματος καὶ τοῦ ἐξωδιασμοῦ, ““ ἴῃ method corresponding
to the account given by you of receipt and expenditure”
(Ed.), 23. I. 13618 (A.D. 583) τὴν μεθοδίαν τρέψαι, “to
conduct my dealings,” 24.°4 ἣν ἐϊν]δείκνυμι μεθοδίαν περὶ
τὴν εἴσπραξιν, ‘the method of collection adopted by me”
(Edd.), and P Amh II. 149% (vi/a.D.) τῷ κυρίως ὑπὲρ
αὐτῆς τὴν μεθοδίαν κατ᾽ ἐμοῦ ποιουμένῳ, with reference to a
loan to be repaid to the person lawfully demanding it. For
the verb see P Leid W*17 (ii/iii A.p.) (= II. p.
ἐρώτα, ἵνα αὐτὸς ἀπολίί(-- εὔψῃ ἢ μεθοδεύσῃ (altera
ratione iterum tractet): ϑύναται γὰρ πάντα ὁ θεὸς οὗτος.
Cf. MGr ἡ μέθοδο, “method.” According to Thumb
(Handbook, p. 58) ‘‘ the pl. is rarely used, yet a pl. οἱ
μέθοδες may be formed for the word ἡ μέθοδο taken from the
literary language.”
μεθόριον.
On the formation of this word, which is read in Mk 7%4
ANX αδ, see Robertson Gr. p. 156 f.
μεθύσκω.
It seems impossible to draw any clear distinction between
μεθύσκω and μεθύω: in I Thess 57, e.g., they are virtually
synonymous. But the idea of s¢a/ws (as distinguished from
actus), which belongs more naturally to the latter, comes
out well in the recipe of the magical papyrus P Lond 12118
usitata |
μείζων
μὴ μεθύειν. For μεθύσκω cf. Aazbe/ 64611:: (not before
iii/iv A.D.)—
ζῶντί μοι, εἴ τι ἔχεις, μεταδός, τέφραν δὲ μεθύσκων
πῆλον ποιήσεις καὶ οὐκ ὁ θανὼν πίεται.
μέθυσος.
Deissmann (ZAZ, p. 321) gives a striking series of
parallels to the vices enumerated in 1 Cor 697: from counters
used in anancient game: thus to μέθυσοι correspond on the
counters eb77ose and winose. For μέθυσος applied to men, as
in 1 Cor é.c., 5! (cf. Lob. PAryn. ἘΣ 151), see the exx. in
Durham Afenander, p. 77f., and add P Oxy XV. 1828
(c. iii/A.D.), where πλεονέκτης also occurs (as in I Cor //. ¢.).
See σῦν μεθύσκω, and add P Hal 11% (mid. iii/B.c.)
μεθύοντος ἀδικιῶν. ὅταν τις τῶν εἰς TO σῶ[μ]α ἀδικημάτ[ων]
| μεθύων ἢ νύκτωρ ἢ ἐν ἱερῶι ἢ ἐν ἀγορᾶι ἀδικήσηι, διπλασί[αν]
and compares Ζό. 3384 (ii/B.C.) μεθισήτάμενος ἐξ ἀνθρώπων |
ἀπολέλοιπεν τὴϊμ πατρί]δα ἡμῶν ἐλευθέραν (of Attalus ©
τὴν ζημίαν ἀποτεισάτω τῆς γεγραμμένης, and the temple
scribbling at Abydos Prezsigke 1079 Νικάνωρ ἥκω μεθ᾽
Ἡρακλέας [Δ]Ἰρυγχίτιδος μεθύων, where, however, we ought
See also the new Logion P Oxy
- καὶ
perhaps to read μεθ᾽ ὑῶν.
I. 10M λέγει I(noot)sk[o]rny ἐν μέσῳ τοῦ κόσμου.
εὗρον πάντας μεθύοντας καὶ οὐδένα εὗρον δειψῶντα ἐν
αὐτοῖς, and cf. Reitzenstein Poimandres, p. 240f. and the
passage quoted s.v, μέθη. Hesychius understands μεθύει
in 1 Cor 1174 as = πεπλήρωται, in view of the contrast
with πεινᾷ : for this use of the verb cf. Hos 148.
μείζων.
Like μέγας (see s.v.) μείζων is used in the sense of
‘senior ’’ in ostracon receipts, e.g. Ostr 144% (A.D. 128)
διέγραψεν ΠΠετορζμῆθιις) μείζω(ν), 213° (A.D. 147), and 1199?
(Rom.). The word is applied to one in authority, an
official, in P Lond 2142 (A.D. 270-275) (=II. p. 162,
Chrest. 1. p. 209) μέλλω [γ]ὰρ περὶ τούτο(υ) ἐντυχεῖν [τ]ῶι
μείζονι: cf. P Oxy VI. 9οο᾽" (A.D. 322) μὴ εἰς ἀνάγκην
με γενέσθαι ἐντυ]χεῖν τοῖς μείζοσιν περὶ τούτου, ““ not be
| reduced to appeal to the officials upon this matter ” (Edd.),
137) |
| senator, BGU V.
with the editors’ note. Zé. XIV. 1626° (A.D. 325)
TIrodepaiov μείζονος τῆς αὐτῆς κώμης is regarded by GH
as the earliest ex. of μείζων ‘‘ to denote a particular village-
official as distinct from a ‘higher’ official in general’’: this
usage is common from the end of y/A.D. onwards, e.g.
P Iand 381 (v/vi A-b.). For the more general uses of the
adj. cf. P Tebt I. 334 (B.c. 112) (= Selections, p. 30) ἐν
μίζονι ἀξιώματι Kall] τιμῆι κείμενος, ‘occupying a position
of highest (cf. Pro/eg. p. 78) rank and honour ’’—of a Roman
129 (¢, A.D. 150) τῶν ἐπὶ φόνοις ἢ μίζοσιν
ἁμαρτήμασιν κολαϊζομένων, P Oxy 11. 237117 (a.p. 186)
ror ἐὰν θαρρῇ τοῖς τῆς κατηγορίας ἐλέγχοις, τὸν μείζονα
ἀγῶνα ἐ[ἰ]σελεύσεται, ‘if he has confidence in the proofs of
his accusation, he shall enter upon the more serious law-
| suit” (Edd.), and P Fay 20? (iiifiv a.p.) εἰστε[λ]εῖν . .
(iii/A.D.) (=I. p. 90) enabling a man πολλὰ πίνειν καὶ
μείζω ἢ δύνανται, ‘‘to pay a greater (sum) than they are
able.’’ For τὸ μεῖζον as a subst. see P Giss I. 477 (Hadrian)
(= Chrest. I. p. 382) where a corslet is described as τὸ
μεῖζον ἐλα[φ]ρότατος, ‘‘ very light in view of its size.’’ The
double comp. μειζότερος, as in 3 Jn‘, is found in P Lips Inv.
No. 5988 (A.D. 381) (= Archiv iii. p. 173) © μειζότερος
μέλας
[υἹξ [ὃς] ἐμοῦ, ‘my elder son,’’ P Oxy I. 1313 (vi/vii A.D.)
ταῦτα δέδωκεν ᾿Ελισάβετ τῇ μειζοτέρᾳ ἀδελφῇ, and BGU
II. 3689 (A.p. 615) PA(aovlw) . . τῷ μεγαλοπρεπεστάτῳ
κόμετι καὶ μειζοτέρῳ Στρατηγίου τοῦ πανευφήμου : cf.
Jannaris Gr. ὃ 506.
μέλας
is used in the neut. ‘‘ink,’’ as in 2 Cor 35, 2 112, 3 Jn’,
in P Grenf IT. 388 (B.c. 81) μ[ῆλαν στατηροῦ ὀκτώ, P Oxy
II. 326 Td Bpoxlov τοῦ peacws: ‘*the ink-pot,” and P Leid
X*- Uf (jii/iv A.D.) (= II. p. 229 f.) where a recipe for making
ink is found—rtphpas τὸ ἴδιον (/. τὸ tov?), καὶ τὸ θεῖον,
καὶ τὴν στυπτηρίαν λείαν, εὖ μάλα μεῖξας
ἐπιμελῶς τρίβε, καὶ χρῶ ὡς μέλανι γραφικῷ, “‘trita
rubiginem (2), et sulphur, et alumen contusum, et probe
mixta diligenter terito, et utitor proutiatramento scriptorio ”
(Ed.), see s.v. μετά (1f.). For other applications of the
adj. cf. P Meyer 7° (A.D. 130) κυάμο(υ) peAavo(s), “black
beans,” P Oxy XIV. 163123 (A.p. 280) éAat[@]v μελαινῶν,
‘*black olives,” P Par 5742247 (iii/A.D.) (= Se/ectzons,
p- 114) παραδίδωμί σε εἰς τὸ μέλαν χάος ἐν Tats ἀπωλίαις,
and Aaibe/ 2745 μέλας θάνατος. Μέλας is used as a dis-
tinguishing epithet in P Amh II. 625 (ii/B.c.) (cited s.v.
λευκός), and as a proper name in P Oxy XIV. 16828
(iv/A.D.) ἀπέστειλα [[tiwa]] Μέλανα, “1 am sending
Melas,” and in P. Grenf II. 77 (iii/iv A.D. } For the form
μέλανος, --η,--ον see P Iand 5358 (ii/iii a.D.
with the editor’s note, and fae μελάγχρως see Mayser Gr.
p- 296.
μέλει.
For the impersonal μέλει, ‘‘it is a care,” c. dat. of the
person and περί, as in Mt 225 a/., cf. P Lond 897?? (a.p.
84) (= III. p. 207) οἶδα γὰρ ἐμαντῶι (cf. τ Cor 4*) [μὲν 2]
ὅτι μέλει σοι πολλὰ περὶ ἐμοῦ, μελήσει σοι δὲ ὡς ὑπὲρ ἰδίου
τέκνου, ““ΤῸΓ I am conscious that you are as much concerned
about me as you will be concerned regarding your own
child,” P Oxy VIII. 11555 (A.D. 104) εὐθέως ἔμελκε ἐμοὶ
περὶ τοῦ πραγαματος (/. πράγματος) οὗ pe ἠρώτηκες, “1
immediately attended to the matter about which you asked
(Ed.), P Ryl 11. 2418 (iii/A.p.) μελησάτσω (1-ἀτω)
σοι περὶ ὧν σοι ἐνετίλατο Σωκ(ράτης), ‘be careful of the
orders which Socrates gave you’’(Edd.). Other exx. of the
verb are P Amh II. 1318 (early ii/A.D.) μελησάτω σοι ὅπως
ἀγορασθῇ τὰ κενώματα, ‘“‘see that the empty jars are
bought’’ (Edd.), P Oxy III. 5308 (ii/a.p.) τὸ δὲ πραγμάτιον
περὶ οὗ ἔγραψα Θέωνι μὴ μελέτω σοι εἰ μὴ τετέλεσται, ‘do
not be concerned that the matter about which I wrote to
Theon has not been carried out” (Edd.), and 74. VI. 930"
tylas σου, “1 took care to send and ask about your health ”’
(Edd.), and from the inscrr. C. and B. ii. p. 700, No. 635
(ili/A.D.) οὐκ ἤμην" ἐγενόμην" οὐκ ἔσομαι" οὐ μέλι μοι" ὁ βίος
ταῦτα (note the idiomatic ταῦτα).
μελετάω.
Hesychius defines this verb as ---ἀσκέω, ἐπιμελέομαι,
γυμνάζομαι, i.e. ‘exercise oneself in,’’ a meaning which
suits admirably both the NT passages Ac 435, 1 Tim 415, in
which it occurs; cf. Ps 1? ἐν τῷ νόμῳ αὐτοῦ μελετήσει. ‘in
ie tas | 0 Selene , ἢ
(0 ᾿ΗΑΞ:) | tlon—ii/iii A.D.) πρόσμιξον μέλι καὶ
395
| Ναρκίσσωι.
μέλλω
Hisilaw will he exercise himself’’ (PBV), and see Field
Nores, p. 209, adding Vett. Val. p. 330%? ἣν (sc. ἀθανασίαν)
ἕκαστος ἡμῶν Kad’ ἡμέραν μελετᾷ γυμναζόμενος λαμβάνειν,
On the other hand P Lond 4735 (ii/A.p.) (= I. p. 82) λέγε
μελετῶν points rather to the common translation ‘‘ meditate,”
*“ponder on.”” The noun is found in BGU IV. 1125? (B.c.
13) Ta]s μελέτας Kal τὰς ἐπιδίξις. . χορη[γ]ήσωι αὐτῶι
MGr μελετῶ has the meanings ‘‘intend,”
** study.”
μέλι
has a place in all phases of Greek from Homer to MGr:
cf. from the Kowy—P Oxy 11. 234%: 10 (a medical prescrip-
ῥόδινον, “444 honey
and rose-extract,’”” 76. VI. 936° (iii/A.D.) ἡμίχουν μέλιτος,
“half a chous of honey.” This last papyrus shows also
10 μελικηρίδα, ‘honey comb,” and ™ μελίτινα στεφάνια y,
which the editors render ‘‘ 3 honey-sweet garlands”: cf. the
otherwise unknown adj. μελίσσιος as interpolated in the
TR of Lk 2442. For acc. péAw see P Iand 18? (vi/vii A.D.)
| and for μελίτιν see Aazbel 7199 γλυκὺν ὡς μελίτιν.
μ' y μ
) βοῦν μελ[άνην |
μελίσσιος.
See s.v. μέλι.
Πελίτη.
For this proper name in Ac 281, WH (cf. RV marg.) read
Μελιτήνη with B*, but there can be little doubt that this
| reading is due to dittography of the following ἡ νῆ(σορ).
Preuschen (HZNT ad Ac /.c.) states that the administra-
| πρῶτος Μελιταίων (cf.
) inf. :
tion of the islands subject to Sicily was in the hands of a
governor who bore the title—mzmnicipi Melitensium primus
omnium (CIL X. 7495), and compares 7G XIV. 601 A(ov-
κιος) Κα[στρίκιος Kup(e(va) ΤΤρούδηνς ἱππεὺς ἹῬωμ(αίων)
Ἂς 287) καὶ πάτρων ἄρξας καὶ
ἀμφιπολεύσας θεῷ Αὐγούστῳ....
μέλλω.
In the NT μέλλω is construed 84 times with the pres.
cf. P Par 432 (B.C. 154) μέλλω δὲ ἰσάγειν ἐν τῷ μεσορὴ
μηνί, 75. 4819. (B.c. 153) καταπλεῖν μέλλομεν πρὸς τὸν
βασιλέα, P Meyer 209 (1st half iii/A.D.) μέλλι πρὸς ἡμᾶς
ἔρχεσθαι, pe σοι ἀεὶ γράφειν, Ὁ ae 11. 416° (iii/
A.D.) μέλλω péve εἰς ᾿Αντινόου, and P Oxy VIII. 11567°
(iii/A.p.) μέλλο[με]ν χόρτου χρίαν ἔχιν. For the constr.
with the fut. inf., which is obsolete in the NT (cf. TR
Ac 233°), cf. Syi/ 432! (B.c. 326-5) ὀμόσασιν. . . [ποιή-
σεσθαι τὴν] ἐπιτροπὴν καθ᾽ ὅτι ἂν μέλλει ἔσ[εϊσθαι κτλ.
Μέλλω followed by the aor. inf. act. is seen in such passages
as P Giss I. 125 (ii/A.p.) ὁσάκις ἐὰν μέλλῃς πέμψαι, P Oxy
XII. 14$82° (ii/a.p.) ἔμελλον yap ἀνελθεῖν, and 26. VII.
106727 (iii/A.D.) εἰ μέλλεις ἐλθεῖν ἐλθέ, ‘come if you are
coming,” and by the aor. inf. pass. in P Goodsp Cairo 310
(iii/B.c.) ἡνίκα fiehioy κοιμηθῆναι ἔγραψα ἐπιστόλια β,
and P Par 4712 (c. B.C. 153) (= Witkowski,” p. 89, Sedec-
tions, p. 22) κἂν ἰδῆς Aa μέλλομεν σωθῆναι, τότε βαπτιζώ-
μεθα, ‘and even if you know that we are about to be saved,
just at that time we are immersed in trouble.” According to
Meisterhans Gr. p. 169 the #-augment appears in the Attic
inscrr. after B.c. 300. Only one instance of the €-augment
is found at Priene, viz. Priene 115 (c. B.C. 297) ἔμελλον
μέλος
τυχεῖν (see Rouffiac Recherches, p. 27). For the NT usage
see Moulton Gy. ii. p. 188. His τὸ μέλλον in the sense of
**next year’’ is seen in P Lond 12314 (a.p. 144) (=III.
p- 108) τὴν els τὸ μ[έϊλλον yewpyelav—a good parallel to
the meaning in Lk 13° as against AV ‘‘then after that,”
RV “‘thenceforth” : cf. Field WVo/es, p. 65.
In Mt 24° μελλήσετε δὲ ἀκούειν πολέμους the meaning
may be ‘‘ you must ¢hez be prepared to hear of wars,” but
this use of the fut. tense is out of the question in 2 Pet 11?
μελλήσω ἀεὶ ὑμᾶς ὑπομιμνήσκειν, as Mayor ad 1. points out,
and accordingly he prefers with Field (JVofes, p. 240) to read
396
μελήσω instead of μελλήσω with the meaning, ‘‘I shall take |
care to remind you.
future.’’ For compounds, like μελλοπρόεδρος, ‘‘a future
president,” cf. P Giss I. p. 87 f.
μέλος.
P Tebt 11. 33111 (c. a.p, 131) ἐϊπήνεγκά[ν μο]ι. πληγὰς
εἰς πᾶν μέλ[ο]ς το[ῦ σ]ώματος, ‘‘belaboured me with blows
on every limb of my body ”’ (Edd.): cf. P Lips I. 3724 (Α.Ὁ.
389). Cf. also Kazbel 5477 (i/a.D.) πνεῦμα pe[A]Ov ἀπέλνε,
7b. 2617? (ii/A.D.) ψυχῆς ἐκ μελέων ἀπ[ο]πταθείσης.
Μελχισεδέκ.
For the description οἵ Μελχισεδέκ as ἀπάτωρ, ἀμήτωρ,
in Heb 7%, see the reff. under these words, and add PSI V.
450° (ii/iii A.D.) (with note), zd. . 4585 (A.D. 155). The
name is never spelt in Greek with { either in the Old or in
the New Testament (Burkitt, Syzzac Forms, p. 28).
μεμβοάνα,
a Grecized form of the Lat. memébrana, ‘‘ parchment,”
said to be so called from Pergamum in Mysia, where it was
first manufactured (see Thompson Greek and Latin Palaeo-
graphy (Oxford, 1912), p. 28ff.). Inthe NT the word is
found only in 2 Tim 415, where the reference is probably to
parchment rolls of the OT Scriptures. Dibelius (W@ZVT7
ad /.) cites Theodosius III. p. 695 Schulze pepBpavas ra |
εἱλητὰ κέκληκεν" οὕτω yap Ῥωμαῖοι καλοῦσι τὰ δέρματα.
ἐν εἱλητοῖς δὲ εἶχον πάλαι τὰς θείας γραφάς. οὕτω δὲ καὶ
μέχρι τοῦ παρόντος ἔχουσιν οἱ ᾿Ιουδαῖοι.
μέμφομαι.
The phrase εἰς τὸ ἐν μηδενὶ μεμφθῆναι is common, e.g.
BGU I. 1815 (a.p. 169), P Oxy I. 827 (mid. iii/a p.), 26.
XII. 142616 (a.p. 332), and PSI I. 8618 (a.pv. 367-375).
For the acc. constr., as in Heb 88 8* AD* (but dat. Ne B),
cf. P Fay 1118 (A.D. 95-6) μένφομαί σαι (/. μέμφομαί ce)
μεγάλως ἀπολέσας χ[υ]ρίδια δύω, ‘I blame you greatly for
the loss of two pigs,” P Oxy XII. 14815 (early ii/a.p.)
μέμφομαι δὲ τὸν εἴπαντά σοι, ‘‘I blame the person who told
you,’ P Ryl 11. 2391} (mid. iii/a.p.) ἐὰν δέ τις ἀμέλεια
γένηται, οὐκ ἐμ[ὲ οἹῦν μέμψι ἀλλ[ὰ σεαυτόν, ‘if any neglect
occurs, you will not blame me but yourself’’ (Edd.).
μεμπτός cf. BGU IV. 10798 (A.D. 41) (= Selections, p. 40)
ἐὰν τὰ παρ(ὰ) σατοῦ ποίσῃς (/. σαυτοῦ ποιήσῃς) οὐκ εἶ
μεμπτός, ‘if you manage your own affairs, you are not to be
blamed,” P Oxy XIV. 17728 (late iii/a.D.) ἐγὼ δὲ οὔκ εἰμι
μεμπτός, ἀλλὰ σὺ...
καταθέμενος βραδέως μεμφητά, the editors suggest that
μεμφητά, which does not occur elsewhere, may = μεμπτά,
In MGr μελλούμενο is used for ‘the |
In P Amh II. 63° (iii/a.p.) ovv- |
μενοῦνγε
and that the meaning is that the person referred to had
taken a long time in producing an unsatisfactory result.
Reference may be made to the striking tomb-inscr. Aazbe/
5747 (end of i/A.D.)—
εἰ δὲ τριήκοντα ζωῆς μόνον ἔσχ᾽ ἐνιαυτούς
καὶ δύο, τῷ φθονερῷ δαίμονι μεμφόμεθα.
The noun μέμψις is seen in such passages as P Oxy X.
125519 (A.D. 292) εἰς TO μηδεμίαν μέμψιν ἐπακολουθῆσαι,
“so that no complaint may ensue’’ (Edd.), 2d. I. 1401
(A.D. 550) els TO μηδεμίαν μέμψιν ἢ ἀμελίαν ἢ κατάγνωσίν
τινα περὶ ἐμὲ γενέσθαι.
μεμψίμοιρος.
With μεμψίμοιροι, “complainers,” in Jude 15, cf. the
guerulost of Assumption of Moses vii. 7, occurring in a
passage which seems largely to have influenced Jude's
language (see James’ Second Peter and Jude Ὁ. xiv. (in
CG7)). The word is found in the sense of ‘‘censorious,”
in Vett. Val. p. 1722, where it is joined with κολαστικός
For ἀμεμψιμοίρητος, ‘blameless,’ see P Par 63% 14 (B.C.
164) δικαίως [πολι]τευσάμενος ἐμαυτὸν ἀμεμψιμοίρητον
παρέσχημαι, and Caguat IV. 2888 (mid. ii/B.c.?) ἀμεμ-
Ψιμοίρητίος δὲ] ἐν πᾶσιν γεγενημένος, and for the adverb
see P Ryl II. 1549 (a contract of marriage—Aa.D. 66) ἥ τε
Θαισάριον kal 6 Χα[ι]ρήμων ἀμεμψιμοιρήτως καθότι πίρό-
τερον [συ]νεβίουν. Teles p. 565 (ed. ΠΠεπΠ568) unites ἀπερί-
epyos and ἀμεμψίμοιρος. The verb μεμψιμοιρέω is found
from the time of Polybius, e.g. xvill. 31. 7.
μέν,
an untranslatable particle, was originally a form of μήν
(g.v.). The correlation μὲν... δέ, so common in classical
Greek, is largely reduced in the NT (cf. Blass Gr. p. 266 f.).
For μέν solitartum, i.e. μέν followed by no contrasting
particle, as in Rom 1® πρῶτον μέν, a/., cf. BGU 11. 423?
(ii/A.D.) (= Selections, p. 90) πρὸ μὲν πάντων εὔχομαί oe
ὑγιαίνειν καὶ διὰ παντὸς ἐρωμένον (1. ἐρρωμένον) εὐτυχεῖν," 5
γράψον μοι ἐπιστόλιον πρῶτον μὲν περὶ τῆς σωτηρίας σου,
δεύτερον περὶ τῆς τῶν ἀδελφῶν pov. The combination μὲν
οὖν in narrative, summing up what precedes, or introducing
what follows (Ac 18, 9%, αἰ. : cf. Blass Gr. p. 273), is seen
in such passages as P Petr II. 13 (19) (mid. iii/B.c.) (=
Witkowski?, p. 19) μάλιστα μὲν οὖν τῆν πᾶσαν σπουδὴν
πόησαι [το]ῦ ἀφεθῆναί σε διὰ τέλους, P Lille I. 26? (111,8...)
(= Witkowski, p. 49) ἔγραψάς μοι περὶ τῆς εἰς τὴν σησα-
μείαν γῆς, μάλιστα δὲ περὶ τῆς ἐν ἸΠατῶντι" αὐτὴ μὲν οὖν
ἐστιν παντελῶς ἀπηρί γἹμένη, and BGU III. τοορ (ii/B.c.)
(= Witkowski*, p. 111) περὶ μὲν [ο]ὖν τῶν ἄλλων [οὔ σοι
γέγραφα, Μ΄. . οἷς γάρ σοι σημα[ν]εῖ ἕκαστα. See also
S.U. μενοῦνγε.
᾿μεγοῦν.
For |
See 5.7. μέν.
μεγοῦνγε
standing at the beginning of a clause, contrary to classical
usage (Lob. PAryn. p. 342), as in Rom τοῦ" (cf. Lk 118),
may be paralleled by pévrovye standing first, e.g. P Lond
89718 (a.p. 84) (=III. p. 207) μέντοι ye οὐ θέλω κτλ.,
P Amb 11. 1352! (early ii/A.D.) μέντοιγε ὁ κύριος τῇ ¥
’
μέντοι
προέγραψεν κτλ., and P Oxy III. 5312° (ii/A.p.) μέντοιγε
ἕως πρὸς σὲ ἔλθῃ ᾿Ανουβᾶς ἀπὸ τοῦ σοῦ χαλκοῦ Td ὀψώνιόν
σου καὶ τῶν σῶν ἐξοδίασον ἕως πέμψω, “until however |
Anoubas arrives, you must pay for the provisions of yourself
and your household out of your own money, until I send
you some’”’ (Edd.).
μέντοι.
For this particle of affirmation, which was originaliy a
strengthened μέν, cf. P Tebt II. 4111? (ii/a.p.) μηδὲν μέντοι
θορυβηθῇς, ‘do not be disturbed however,” P Giss I. 475
(time of Hadrian) (= Cérest. I. p. 383) ἂς μέντοι δεδώκεις
εἰς τοῦτο (δραχμὰς) Kd ἔπεμψά σοι, P Oxy XII. 14208
(c, A.D. 129) ἀλλ[ὰ] μέντοι kal τὸ[ν] ᾿Αγαθεῖνον cuv[kata]-
Χχω[ρίσ]αι δεῖ, ‘ Agathinus too, however, must join in pre-
san 7a ; ~ > 8
senting them”—certain accounts, and P Ryl 11. 758 (late | Gracia) (SG, © p. 64) miss Gan ate oul
ii/A.D.) μέντοι τύπος ἐστὶν Kad’ ὃν ἔκρεινα πολλάκις, ‘only
there is a principle according to which I have often judged”
(Edd.). Μέντοι stands first in the sentence (see s.v.
pevovvye) in P Lond 171194 (a.p. 566-573) μέντοι kal αὐτῆς
τῆς σῆς κοσμιότητος ὑπακούσῃς por KTA. Wackernagel
(Hellenistica, p. 11) draws attention to the Doric form
μέντον for μέντοι in P Hib I. 407 (B.c. 261) ἐπίστασο
μέντον ἀκριβῶς, ‘‘but you must clearly understand,” as
against the editors’ note ‘‘that the writer was capable of
mistakes.’’ The adyersative force of the particle appears in
such passages from the NT as Jn 4737, 738, αἱ : cf. also
Jas 28, where, however, Hort thinks ‘‘that μέντοι retains
its original force of a strong affirmation,” and translates
“indeed,” ‘‘really”’: cf. Kithner-Gerth ὃ 503, 3, g.
μένω,
“‘remain,” ‘‘abide,” is used intransitively with reference
to (1) place, in P Hib I. 555 (B.c. 250) o]¥ yap σχολάζω
μένειν πλείονα χρ[όνον, ‘for I have no leisure to remain
longer,” P Oxy IV. 7445 (B.c. 1) (= Selections, Ρ- 32) ἐγὼ
ἐν ᾿Αλεξανδρέᾳ (= εἰᾳ) μένω, P Fay 137? (question to an
oracle—i/A.D.) χρημάτισόν μοι, ἢ μείνωι ἐν Βακχιάδι; P
ΒΥ] IT. 23210 (ii/A.p.) οἱ δημόσιοι προσεφώνησαν αὐτῷ ὅτι
μένις ἐν τῇ κω (6 κώμῃ), and Preisigke 2639 ποῦ μένι |
Θερμοῦθις ἡ γυνὴ Π]ασοράσιος ; (cf. Jn 1387); see also
Schulze Gr. Lat. p. 22 f.: (2) ¢éme, in P Ryl II. 1725!
(A.D. 208) μενεῖς ἐπὶ τῇ προγεγραμμένῃ μισθώσι, ‘the
aforesaid lease shall continue secured to you” (Edd.), and
P Oxy VI. 90358 (iv/a.D.) ἔμεινεν λέγων, “the kept saying”:
and (3) condition, in P Flor 11. 2321 (iii/a.p.) ἵνα μὴ λίαν
ὃ χόρτος τῆς Θεοξενίδος ἄκοπος μείνῃ, ‘in order that the
hay of Theoxenis may not remain too long uncut,”
and such a phrase as P Fay 961" (a.p. 122) μενούσης
κυρίας τῆς μισθώσεως ἐφ᾽ ols περιέχει πᾶσει, “τῆς lease in
all its provisions remaining valid’”’ (Edd.) contrasted with
P Hamb I. 813 (A.p, 136) ἀπέλυσα -- ὑμᾶς -- τῆς μισθώσεως
καθὼ(ς πρόκειται) : see further P Ryl 11. 15728 (a.p. 135),
P Fay 357° (A.D. 150-1). For the verb used transitively
= “await,” as in Ac 20%, cf. Kabel 6549 (iii/A.D.), κἀμὲ
μένει τὸ θανεῖν, and the exx. in Field Moses, p. 132. In
MGr some dialects form a pres. μείνω from the aor. stem
(Thumb, Handbook p. 143); μνέσκω and μνήσκω are also
found.
397
μέριμνα
μερίζω
in the sense of ‘‘distribute,” ‘‘assign,” is seen in such
passages as P Tebt II. 302° (a.p. 71-2) εἰ ὁ Πετρώνιος ἡμῖν
τὰς ἀρούρας ἀντὶ σ]υντάξεως ἐμέρισεν KTA., “if Petronius
had assigned the land to us instead of a subyention” etc.,
P Oxy IV. 7137® (A.D. 97) ἡ δὲ μήτηρ... ἐμέρισε τοῖς
προγεγραμμένοις pov abeAdolijs ἀπὸ τῶν περὶ Νέσλα
ἑκατέρῳ ἀρούρας τέσσαρας, ‘my mother bestowed upon my
brother and sister aforesaid 4 each of the arourae at Nesla”’
(Edd.), 26. III. 489° (a Will—a.p. 117) οἷς τέκνοις ἡμῶν
οὐκ ἐξέσται τὰ am ἐμοῦ εἰς αὐτοὺς ἐλευσόμενα ἑτέροις
μερίζειν εἰ [μὴ μόνῃ ἑκάστῃ αὐτῶ]ν γενεᾷ, ‘‘ which children
shall not have the power to alienate what is inherited by
them from me except only to their several families”’ (Edd.),
and Ρ Leid τίν. 85 (ji/iii A.D.) μέρισόν pot ἀγαθὰ ἐν τῇ
γενέσι (1. γενέσει) pov. Cf. also BGU II. 511%i-12 (time of
ἡμέραν, Meyer Ostr 811 (A.D. 23) μέρισον “Qpawr Ἣρακλ-
(e(80v) ὑπίὸ) λαχανόίσπερμον) ὄνον ἕνα ἀρτά(βης) μιᾶς
ἡμίσους.
Inthe Attic inscrr. the verb is used of paying out money
from the public treasury, e.g. Sy/7 74 (= 3. 137)8® (c. B.C.
386) μερίσαι δὲ τὸ ἀργύριον τὸ εἰρημένον τὸς ἀποδέκτας
ἐκ τῶν καταβαλλομένων χρημά[τ]ων, ἐπειδὰν τὰ ἐκ τῶν
νόμων μερ[ίσωσι. For the pass. see BGU IV. 1053/33
(B.C. 13) TOV μεμερισμένον αὐτοῖς χρόνον, 24. 1131°°(B.C. 13)
δαπάνης μεριζομένης els μέρη ἴσα δύο.
We may note also the touching inscr. Kazbe/ 675—
Achbava Λουκίλλης διδυματόκου ἐνθάδε κεῖτε,
ἧς μεμέρισται βρέφη, ζωὸν πατρί, θάτερον αὐτῇ.
μέοιμνα.
This strong subst. (see s.v. μεριμνάω) occurs in the petition
of the Temple Twins Ρ Leid Bi-® (B.c. 164) διὸ τὴν μὲν ἐν
τῷ ἱερῷ ἡμῶν ἐπιμέλειαν Kal τὴν τοῦ βίου μέριμναν, εἰς TO
μηθὲν ἡμᾶς τῶν δεόντων ἐγλιπεῖν, συντετηρημένως πρὸς τὸ
θεῖον ἑκουσίως ποεῖ (1 ποιεῖται, ποιεῖ). In P Giss I. 198
(ii/A.D.) a wife writes to her husband—ovv]ex@s ἀγρυπνοῦ-
σα νυκτὸς ἡμέρας μ]ίαν μέριμναν ἔχω τὴν περὶ [τῆς σωτ]-
ηρίας σου, and in 26. 2211} (ii/A.D.) a mother (not father, as
in citation s.v. εὐχή), On learning that her son is ἀπρόσζκοπ]-
ov kal ἱλαρώτατον, exclaims—tat[ta plo. ἡ πᾶσα εὐχή
ἐστι [καὶ μ]έριμνα. See also the mantic P Ryl I. 2879
(iv/A.D.) ἐὰν δε] ὃ ἐχόμενος μερίμναις πολλαῖς περιπεσεῖται
καὶ κακοπαθίαις, εὔχου Ati, ‘if the next (toe quiver), he
will be involved in much anxiety and distress: pray to
Zeus,” and Anacreontea ed. Bergk Poetae Lyrict Graeci II.
p- 1066, No. 431!" ὅταν πίνω τὸν olvoy, εὕδουσιν αἱ
μέριμναι. | τί μοι γοῶν, τί μοι πόνων, | τί por μέλει μεριμ-
νῶν; The connotation of the word comes out in such
phrases from Vettius Valens as pp. 131° μετὰ πόνου καὶ
μερίμνης Kal βίας, 2714 διὰ τὸν φθόνον kal τὴν μέριμναν :
With ‘‘uneasy lies the head, etc.’’ cf. Aristeas 271 where
to the question, τί βασιλείαν διατηρεῖ ; ‘‘ what preserves a
kingdom ?” the answer is given, μέριμνα καὶ φροντίς, ὡς
οὐδὲν κακουργηθήσεται διὰ τῶν ἀποτεταγμένων εἰς τοὺς
ὄχλους ταῖς χρείαις, ‘care and watchfulness to see that no
injury is inflicted by those who are set in positions of
| authority over the people »” (Thackeray).
μεριμνάω
μεριμνάω.
The idea of ‘‘ over-anxiety,” which readily attaches to this
verb, asin Mt 625, LXX Ps 3719 αἱ, is well seen in P Tebt
ΤΙ. 315 (ii/A.D.) νῦν δὲ [μετὰ σ]π[ο]υδῆς γράφω ὅπως [μὴ
μερ]ιμνῇς, ἐγὼ γάρ σε ἄσκυλ[τον] πο[ι]ήσω, “1 am now
writing in haste to prevent your being anxious, for I will see
that you are not worried” (Edd.): see also P Iand 139
(iv/A.D.) where a father writes to his βοη--βέλησον οἷν,
[τέκνον, δηλῶσαι ἡμεῖν τὸ τῆς καταστάσεώς σου, καὶ
με]ριμνείσεις (1. μεριμνήσεις) ἅπαντα τὰ κατὰ σὲ [δηλῶσαι,
ἵνα] ἀμεριμνέσωμεν (1. ἀμεριμνήσωμεν). 866 αἴΞο the citations
σεῦ, ἀμέριμνος, and add for the subst. ἀμεριμνία P Oxy XIV.
162779 (A.D. 342) πρὸς δὲ ἀμεριμνίαν cov τήνδε τὴν ὁμο-
998
λογίαν σοι ἐξεδόμην, ‘and for your security I have issued to |
you this contract.’’ On the force of the participle in Mt 627,
see Moulton Proleg. p. 230. The verb sometimes means
merely “am occupied with,” as in Soph. Oed. Tyr. 1124
where Oedipus asks the herdsman—épyov μεριμνῶν ποῖον ἢ
βίον τίνα ; ““ employed in what labour, or what way of life ?
Jebb ad Δ. compares 1 Cor 7°* μεριμνᾷ τὰ τοῦ κόσμου. In
the Phrygian inser. C. and B. ii. p. 565, No. 465, we find
the proper name Τιτέδιος ᾿Αμέριμνος : Ramsay suggests that
Amerimnos may be a baptismal name given to Titedios
when he became a Christian, marking him as the man who
“takes no thought for the morrow” (Mt 634), The verb, con-
nected with μερίζω and μερμηρίζω, denotes ‘ distraction” of
mind : cf. Terence Axdr. i. 5. 25 f. curae animum divorsae
trahunt.
μερίς.
The use of this word in Ac 1613 πρώτη τῆς μερίδος Μακε-
Sovias πόλις, which Hort objected to on the ground that
““wep(s never denotes simply a region, province, or any geo-
graphical division” (Motes*, p. 96), is now amply justified on
the evidence of the papyri, as well as of later Greek writers | used as a title of Sarapis: Dieterich compares Lk 1214,
generally (see W. M. Ramsay £x# V. vi. p. 320).
An almost contemporary ex. is P Tebt II. 3024 (a.p.
71-2) τῆς Π[ολ]έμωνος μερίδος, “the division of Polemon”
in the Arsinoite nome: cf. 26. 31518 (ii/A.p.) where a priest
connected with temple finance is warned that a government
inspector was on the point of coming ‘‘to his division ’—
pleJAA[t]v Kal els τὴν με[ρί]δα σου ἔρχ[ςε]σθαι.
| “‘take care to secure the share of Philopator.’’
μέρος
ἀβλαβὴς διαμένειν, μιᾷ μερίδι ἢ καὶ δευτέρᾳ χρησάμενος
εὐφρανθήσεται. We may have an ex. of the adj. μερικός in
P Oxy XIV. 1655? (iii/a.D.) μερικῶν p, ‘forty divisible (?)
(loaves),’’ but see the editors’ note. Geldart (Afod. Greek
Language, Pp. 97) traces the invention of the adj. to the
Cyrenaics, who used it in the philosophical sense of ‘ parti-
cular” (asin the phrase peptkal ἡδοναί). In MGr it does
not mean more than ‘‘ some,” ‘‘ several.’’”
μερισμός.
For μερισμός, “division,” “share,” cf. P Tebt I. <{%8
| (B.C. rrr) (= Witkowski?, p. 104) γέγραπται ὁ μερισμες,
““the division (of artabae) has been drawn ἀρ, Β ΕᾺΥ 1257
(ii/A.D.) δύνασαι] τὸν μερισμὸν τῆς Φιλ[ζοἸπά[το]ρος ἔχειν,
For the
meaning ‘‘a distributing,” cf. Sy// 603 (Ξ 1017)? (iii/B.c.)
πωλή]σει δὲ kal τὰ συν[ειλε]γμέν[ α] ἐκ τοῦ [μ]ερισμοῦ, ““ εχ
distributione victimarum deo oblatarum’’ (Ε4.). | Wilcken
(Ostr 1. p. 256 ff.) has shown that in the ostraca μερισμός
(= τὸ μεμερισμένον) denotes a personal tax assessed at the
same rate for all, e.g. Ostr 613° (A.D. 141-142) ὑπί(ὲρ)
μερισμ(οῦ) amdpw(v), perhaps a kind of poor-rate (Ost i.
p. 161), or more likely an extra levy to make up deficiencies
caused by ἄποροι, who were unable to pay taxes (see Archiv
iv. p. 545): cf. also P Tebt I. 2915 (c. B.c. 110) πυρίνον
μερισμοῦ, ‘items of the corn-dues,”’ BGU I. 203(a.p. 141-2)
μερισμὸς [σπ]ερμάτων, 75. 21111 (A.D. 340) μεμερίσθαι καὶ
ἀπαιτῆσθαι (/. ἀπῃτῆσθαι) ἐπὶ τῆς ἡμετέρας κώμης εἰς τοὺς
ἑξῆς ἐγγεγραμμένους ἄνδρας τοὺς ἑξῆς ἐγγεγραμμένους μερισ-
μοὺς ἐφ᾽ ἑκάστου μηνός. For a possible ex. of the rare
μέρισμα see P Strass II. 1078 (iii/B.c.) εἰς πάντας τοὺς
| λόγους τὰ peplo[para(?)....
μεριστής.
In P Leid ψ σιν. 2 (ii/iii A.D.) (= II. p. 131) μεριστής is
See
also Vett. Val. p. 624 6 κύριος τοῦ ὡροσκόπου ἐπιτόπως
| κείμενος ἢ ἰδίας αἱρέσεως μεριστὴς χρόνων ζωῆς γίνεται.
Earlier |
exx. are P Petr III. 32(7)$ (Ptol.) a memorandum in con- |
nexion with the police tax on associations and factories τῆς
Θεμίστου μερίδος, ‘in the division of Themistes,’’ and BGU
III. 9758 (A.D. 45) (= Selections, p: 42) a deed of divorce |
entered into ἐν τῇ Σοκνοπαίου Νήσου τῆς Ἡρακλίδου
μερίδος τοῦ ᾿Αρστι]νοείτου νομοῦ, “at Socnopaei Nesus of
the Heraclides district of the Arsinoite nome.”’ The word
is also very common in the sense of “" portion,” ‘* share,” as
in Lk 10 a/., e.g. P Lond 88018# (p.c. 113) (= III. p- 9)
a document in which a man executes a division of his landed
property—ITavoBxotve: μὲν τῶι πρεσβυτέρωι vidi αὐτοῦ
μερίδας δύο... ταῖς ἑαυτοῦ θυγατράσιν μερίδα μίαν, and
P Oxy XII. 1482 (ii/a.p.) ἐν τῷ δὲ τόπῳ τοῦ πατρός σου
ἀποτέθεικα τὴν μερίδαν μου, “I have stored my share (of
barley) in the room belonging to your father” (Edd.). For
μερίς as a portion of food, cf. Gen 4338 ΑΔ, and the classical
exx. in Wetstein ad Lk 104: see also Field Motes, Ρ. 64,
and add Vett. Val. p. 3451° εἰ δέ τις τῶν κεκλημένων ἐθέλοι
μέρος.
The varied applications of μέρος, which we find in the NT,
can all be illustrated from the vernacular. (1) The meaning
of a “part” assigned to one, as in Rev 2219, is seen in P
Strass I. 195 (A.D. 105) τοῦ ὑπάρχοντος αὐτῶι μέρ[ο]υς
ἑνὸς ἀπὸ μερῶν ἐννέα, and the Christian P Heid 617 (iv/a.p.)
(= Selectzons, p. 126) παρακαλῶ [ο]ῦν, δέσποτα, ἵνα μνημον-
[εἸύῃς μοι εἰς τὰς ἁγίας σου εὐχάς, ἵνα δυνηθῶμεν μέρος τῶν
(ἁμ)αρτιῶν καθαρίσεως, ““1 beseech you, master, to remem-
ber me in your holy prayers, that I may be able (to receive)
my part in the cleansing of sins.’’ (2) For μέρος =the
constituent ‘‘ part” of a whole, as in Lk 11°, cf. P Petr II.
13 (3)* (B.C. 258-3) τὸ πρὸς νότον [τ]οῦ ὀχυρώματος τεῖχος,
μέρος μέν τι αὐτοῦ πεπτωκός ἐστιν, “the wall to the south
of the prison, part ofit has fallen” (Ed.), BGU IV. 11238
(time of Augustus) διαιρεθήσεται εἰς μέρη] too. καὶ ὅμοια
τρία, P Ryl Il. 1451 (a.p. 38) ἔδωκεν πληγὰς πλείους εἰς
ts τὰ ἄνῳ pépn—with reference to the upper reaches of the
Nile. Similarly with Mt 155} cf. Ρ Leid ΜῈ 8 (ii/B.c.) (=I.
Ρ. 59) οἰκίας. . . τῆς οὔσης ἐν ἀπὸ νότου μέρει Διοσπόλεως
τῆς μεγάλης, and with Ac 23°, where the word has the force
μεσημβρία
of ““ρατίγ,᾿᾿ cf. P Oxy X. 12783 (a.p. 214) ἕκαστον δὲ
μέρος πία]ραδοῦνίαι ἑκατέρῳ τὸν αὐ[ϊτ]ὸν περιστερεῶνα, —
“each party is to deliver to the other the said pigeon-house,”
P Flor I. 4717 (a.p. 213-17) where an ἀντικαταλλαγή is |
written out in four copies—els τὸ παρ᾽ ἑκατέρῳ μέρει εἶναι
δισσήν, and the late P Lond 102818 (vii/a.p.) (= III. p. 277)
τοῦ πρασίνου pép(ous), “the green faction.’” (3) Μέρος in
the sense of ‘branch or line of business,’’ as in Ac 1957
(cf. 25), is seen in P Flor I. 895 (iii/a.p.) (as amended
Berichtigungen, p. 147) δικαιοδόϊτης διέπων τὰ μέρη τῆς
διοικήσεως. (4) For the derived sense of “‘ matter (271 Cor
32°, 98) cf. P Ryl II. 12771 (a.D. 29) διὸ ἀξιῶι συντάξαι τῷ
τῆ(ς) Εἰὐημερείας ἀρχεφόδωι ἀναζητῆσαι ὑπὲρ τοῦ μέρους,
‘‘ wherefore I request you to order the archephodus of
Euhemeria to inquire into the matter,” and similarly 7d.
140% (a.D. 36): see also Menandrea, p. 6917 τὸ τοιουτὶ
μέρος (‘all this kind of thing”) | οὐκ ἀκριβῶς Set φρ[άσαι]
σοι, and p. τοῦ. (5) From this again we have the meaning
“nature,” as in P Tor II. 8° (ii/B.c.) καθ᾽ ὃ ἂν μέρος ἢ
εἶδος παρασυνγραφῆς, ‘“‘quaecumque demum fuerit natura
aut species infractionis” (Ed.), see the note on p. 58, “* apud
Polybium τοῦτο τὸ μέρος saepe est hoc, haec res; rel ergo
intimam substantiam ac rationem significat.”” (6) Adverbial
phrases are very common, e.g. (a) ἀπὸ μέρους (2 Cor 25) in
BGU IV. 1201 (a.p. 2) εὕροσαν ἀπὸ μέρους τὰς θύρας
κατακεκαυμέν[ας, ‘‘ they found the doors partly burnt down,”
P Tebt II. 4023 {a.p. 172) λόγος ἔργου ἀπὸ μέρ[ο]υς |
γενομένου πρὸς τῷ πλινθουργίῳ, “account of the work
partially done at the brick-factory ” (Edd.), and P Oxy XI ΝΕ
τ6819 (iii/A.D.) ἀπὸ μέρους πεῖραν, “partial proof”; (Ὁ)
ἐκ μέρους (1 Cor 1227) in P Lond 1166" (A.D. 42) (= Es
p. 105) ἔν τιΐνι ἡμέρᾳ ἢ ἐγ μέρους ἐν τῷ ἐνιαυτῷ, BGU ΤΙ.
538° (A.D. 100-101) παραδό(-- ὦ)γσομεν τὸν κλῆρον ὡς καὶ
ἐγ μερους παρειλήφαμεν, and P Ry! II. (ii/A.D.) τὰ
μέλαθρα...
have to-day been partly fixed ”; (c) κατὰ μέρος (Heb 9°) in |
P Tebt I. 623 (B.c. 140-139) τῶν κατὰ μέρος ἐθνῶν, ‘‘ the
several associations,” 26. II. 38224 (B.C. 30-A.D. 1) ὀμνύο . .
ποιήσειν πάντα] τὰ [κ]ατὰ δύο μέρηι ἀπὸ μερῶν πέντε
ἐπειμερείζειν δὲ... , “1 swear that I will perform all that
pertains to the two shares out of five shares and will divide
.’: cf. Οἷς. ad Alt. xiii. 22. 2 τὰ κατὰ μέρος, of a
detailed account. MGr μέρος, ‘“‘part,” ‘‘side,” ‘‘region,”
“locality.”
μεσημβοία.
For μεσημβρία in its literal sense of ‘‘ midday,” as in Ac
225 (cf. Gen 18 a/.), cf. the astronomical ἘΠ ΈΥΪ ΤΕ 2.5
(iii/a.D.) ἐαρινὴ ἰσημερία ΤΠΤαχὼν ζ μετὰ ὥρ(αν) a ἔγγιστα
τῆς μεσημβρίας, ‘the vernal equinox is Pachon 7, one
hour approximately after noon” (Ed.), and P Lond 12177
(iti/a.D.) (=I. p. 89) where the time of day most favourable |
for divinations on the second day of the month is stated to
be μεσημβρίας, “at noon.” The derived meaning of
“south,” as probably in Ac 8%, appears in Sy// 540
(=3972)% (B.C. 175-2) τοῦ «τοῦ-- τόπου τοῦ πρὸς μεσημ-
Bplay βλέποντος. For the poetic adj. μεσημβρινός, see
P Lond 1307 (i/ii ab.) (=I. p. 138), a horoscope, and |
the Christian amulet P Iand 611 (v/vi A.D.) μεσημβρινὸν |
2236
“295
5)
399
ἐκ μέρους σήμερον ἡρμολόγηται, “the beams |
δαιμόν[ι]ον with the editor’s note. MGr μεσημέρι, ““ταϊά-ς
day.’
μέσος
μεσιτεύω.
To the literary exx. of this verb (from Aristotle down-
wards) we may add such occurrences in the Kown as BGU
III. 9067 (A.D. 34-5) μεσιτεύοντας ἑτέροις καὶ παραχω-
ροῦντας, 7. 70918 (time of Antoninus Pius) τὰ ἐξ αὐτῶν
περιγινόμενα ἀποφερομένους καὶ μεσιτεύοντας, CPR 1. 1°
(A.D. 83-4) μεσειτεύοντας καὶ παραχωροῦντας ἑτέροις, and
26. 20613. Cf. from the inscrr. OG/S 43778 (i/B.C.) γενομένου
κλήρου ἀπὸ [τῆς μεσ]ιτευούσης τὰς συνθήκας πόλεως, 16. 7°
πρὸς τὸν μεσιτεύοντα δῆμον. For the verb μεσιδιόω see
P Rein 72% (B.c. 141?) ἐμεσιδίωσεν τὸ προειρημένον χειρό-
γραφον Ilerex ay, cf. 33 τὸ μεμεσιδιωμένον χειρόγρ(αφον).
μεσίτης
= “arbiter” is common in connexion with legal trans-
actions, e.g. P Lille 281 (iii/B.c.) αὐτοῖς ἐδώκαμεν μεσίτην
Aap[iJev[a, P Cattaouit* (before B.c. 87) (= Chrest. II.
p. 98) ὃ κράτιστος διοικητὴς Ιουλιανὸς ὁ διέπων τὰ κατὰ
τὴν δικαι[ο]δοσίαν ἠθέλησεν σὲ μεσείτην ἡμῶν καὶ κριτὴν
γενέσσθαι περὶ ὧν ἔχομεν πρὸς τοὺς ἀντιτεταγμέν[ο]υς, P
Rein 448 (A.p. 104) Άκυλος ὁ κατασταθεὶς κριτὴς μεσίτ(ηΞ)
᾿Απολλωί(νίον), P Goodsp Cairo 2911: 5. (¢, A.D. 150) ἐάν σοι
δόξῃ μεσείτην ἡμεῖν δὸς ἵνα ἡ ἀντίδικος ἀποκαταστήσῃ τῇ
συνηγορουμένῃ τὸ. . . , “1 it seems good to you, give us
an arbiter in order that the defendant may restore to the
plaintiff the...” (Ed.). In P Lond 370 (ii/iii a-p.)
=TII. p. 251) mention is made several times of a μεσίτης,
who may be the “surety” for a debt. The reference is
to business transactions in P Strass I. 41 (A.D. 250)
παρακαταθέσίθα]. τὰ δύο τάλζα]ντα παρὰ κοινῴ μεσείτῃ
Κολλούθῳ, BGU II. 4198 (A.D. 276-7) (= Chrest. I. p.
| 437) παρόντων μεσιτῶν, CPR 1. 197% (A.D. 339) ὃ μετάξυ
μεσίτης, and P Oxy X. 129819 (iv/A.D.) σὺ τούτου μεσίτης,
“‘you being intermediary in this.”’ For the subst. μεσιτεία
cf. BGU IT. 4459(a.D. 148-9) ἐπὶ μεσιτίᾳ τῶν ὑπαρχόντων...
ἀρουρῶν, 23. 1. 98% (a.p. 211) οὐκ ἔμεινεν τῇ γενομένῃ
μεσιτίᾳ--οἱ a man who did not discharge his duties as
trustee, the late P Lond 11327 (vi/a.D.) (=I. p. 201)
συνβέβηκεν μεσητίαν γεϊνέσ]θαι μέσων εἰρηνικῶν ἀνδρῶν,
and Vett. Val. p. 257 μεσιτείας κρίσεων.
μεσονύκτιον.
For this poetical word (cf. Lob. Phryn. p. 53) see P Leid
Wiii. 97 (ii/iii a.p.) (= II. p. 91) τὸ μεσανύκτιον (for acc. cf.
Mk 13%), ὥρᾳ πέπτῃ (1. πέμπτῃ), ὅταν ἡσυχία γένηται,
ἀνάψας τὸν βωμὸν κτὰ., and similarly 16. ** * (=p. 135).
The form μεσανύκτιον, as in Mk Zc. B, Lk 115 D, occurs
also in P Oxy XIV. 17688 (iii/a.D.) γράφω ἐλθὼν εἰς Σχεδίαν
τῇ KG κατὰ τὸ μεσανύκτιον (cf. Ac 1635). With the inter-
change of cases in Mk 1385, cf. P Oxy XII. 14898,® (late
iii/A.D.) Tod ἄλλο (1. ἄλλου) μηνὸς . .. τῷ ἄλλο (1. ἄλλῳ)
μηνί. MGr μεσονύχτι, pl. μεσάνυχτα.
μέσος
is common as an adj. in personal descriptions, e.g. P Ryl
II. 128% (c. a.p. 30) ᾿Ατρῆ(ς) (ἐτῶν) Xe οὐ(λὴ) μετώπί(ῳ)
μέσῳ, “᾿Ηδίτεβ, aged 35, with a scar on the middle of the
forehead,”’ 25. 1543 (A.D. 66) Χαι]ρήμων . . - οὐλήι ῥινὶ
μίῆσηι, ‘‘Chaeremon with a scar on the middle of the
| and nose,” similarly of height, as in P Oxy I. 7318 (A.D. 94)
/
[ET OTOLXOV
Θαμούνιον .
height, fair”:
τοπίαρχίας), ‘the middle toparchy.”” In P Petr lis edd
(iii/B.c.) μέσος is followed by the dat.—Avktos . . μέσος
μεγέθει. The neut. μέσον is frequently found in adverbial
expressions: e.g. ἀνὰ pérov—P Ryl II. 166% (a.p. 26)
γύης δημόσις ἀνὰ μέσον οὔσης δ[ιώ]ρυγος, ‘‘a plot of state
land separated by a dyke” (Edd.), P Oxy IX. τ2οοῦ" (A.D.
part of the village”: εἰς τὸ péoov—P Gen I. 117 (a.D. 350)
τὸ στάβλον τῶν ὄνων, τὸ els TO μέσον Kal ἐκ νότου τῆς
οἰκία[ς] ἀστέγαστον ὄν, cf. P Mon 185 (A.D. 574) ἐλθόντος
εἰς μέσον : ἐκ péoov—P Hib I. 731. (B.c. 243-2) ἐγ μέσου
ἀ[φήιρηκεν αὐτόν (sc. ὄνον), ‘has removed it from my
τοῦ μ[έϊσίου (cf. Col 214 and Epict. iii. 3. 15 αἶρε ἐκ τοῦ
μέσου). Several good exx. of the ‘improper preposition’’
ἀνὰ μέσον will be found s.v. ἀνά. On ἐμ μέσῳ for ἐν μέσῳ
in certain good MSS. of the NT, but never in NBDDag, see
WH WNores*, p. 157, and on μέσον c. gen. with the force of |
a preposition, as in Mt 1455 δὲ, Phil 215, Lk 8? D, and in
LXX Exod 1427 a/., see Hatzidakis Zix/. p. 214, where the
usage is traced to Semitic influence, but cf. the classical
exx. in LS V. 1, and Epict. ii. 22. 10 βάλε kal σοῦ Kal τοῦ
παιδίου μέσον ἀγρίδιον, ‘throw an estate between thyself
and the child’’ (Sharp, p. 94). The MGr péoa(’s) is
similarly used: see Thumb Handbook, p. 108. For μεσίδιον
= “in consegna” (Ed.), cf. PSI VI. 5517° (B.c. 272-1).
μεσότοιχον.
may be found perhaps in a fragmentary list of abstracts of
contracts regarding sales of house property at Hermopolis,
(wv Ὁ), where the editors propose to read μεσοτοίχων from
μεσότοιχος (see LS). For ὁ μεσότοιχος see also an inscr.
from Argos, BCH xxxiii. (1909) p. 452, No. 2218.
μεσουράνημα,
«“mid-heaven,” asin Rev 818 a/., is found in the horoscope
P Oxy II. 23533 (A.D, 20-50) μεσουράίνημα) Ὑδροχόῳ
400
. μέση pedtxpws, ‘Thamounion of middle |
cf. also 76. X. 12602 (A.D. 286) péons |
μετά
full of falsehood,’’ and the late P Oxy I. 1305 (vi/A.p.),
where a debtor appeals for indulgence on the following
ground—ov8tv ἄδικον ἢ ἀσεβὲς κέκτηται ὁ ἔνδοξος οἶκος τοῦ
ἐμοῦ ἀγαθοῦ δεσπότου, ἀλλ᾽ ἀεὶ μεστός ἐστι ἐλεημοσύνης
ἐπιρέον (1. ἐπιρρέων) τοῖς ἐδεέσιν (1. ἐνδε-) τὰ χριώδη, ‘no
injustice or wickedness has ever attached to the glorious house
of my kind lord, but it is ever full of mercy and overflowing
| to supply the needs of others” (Edd.). MGr μεστός, ‘‘ full,’’
266) ἐν τοῖς ἀνὰ μέσον μέρεσι τῆς κώμης, ‘in the middle |
ζῴδιον ἀρσενικὸν οἰκητη - - Κρόνου : see the editors’ note, }
where it is suggested that possibly a verb should be sub-
stituted for μεσουρά(νημα), and cf. the use of μεσουρανέω
in P Leid Vii6 (ili/iv Α.}.) (ΞΞ 11. p. 13) with the
accompanying note.
Meoclac.
On the spelling and use of this distinctive name, which |
in the NT is confined to Jn 14, 455, see Winer-Schmiedel
Gr. p. 57-
μεστός.
For this adj. in its literal sense of ‘‘ full,” as in Jn 195"
al., cf. P Oxy VII. 1070® (iii/a.D.) τραγη[μ]άτων σφυρίδαν
μεστὴν μίαν, ‘one basket full of sweetmeats,’’ 7d. XII.
144915 (A.D. 213-217) ἄλ(λος) AVX (Vos) χρ(υσοῦς) peLk(pds)
μεστ(ός), ‘‘another gold lamp, small, full,” and for its
metaphorical application, as in Jas τὴς a/., cf. CPR I. 1935
(A.D. 330) ἀντεπιστάλματα... μεστὰ ψευδολογίᾳς, ‘replies
© exuberant.”
μεστόω.
With the metaphorical use οἵ μεστός (see above) cf.
Didache ii. 5 οὐκ ἔσται ὁ λόγος σου ψευδής, od κενός, ἀλλὰ
μεμεστωμένος πράξει, “Τὴν speech shall not be false, nor
vain, but fulfilled by deed.’’ On the use of the verb (and
adj.) by medical writers, see Hobart, p. 189. Cf. MGr
μέστωμα, ‘development,’’ ‘‘ maturity.”
μετά.
In the NT (as in classical prose) μετά is construed only
with the gen. and the acc., and the various shades of
meaning connected with these two usages can be readily
illustrated from our sources.
(1) c. gen.—(a) For the ordinary meaning ‘‘ with,” ‘in
company with,” we may cite P Eleph 11° (B.c. 311-10) (=
Selections, p. 4) τοὶ pera Δημητρίας, “those acting with
Demetria,’’ P Tebt I. 3519 (B.C. 111) ὃς κ[α]ὶ μεθ᾽ ὑμῶν ὑπὸ
| τὴν ἐντολὴν e(om.) ὑπογράφει, ‘* who shall append his signa-
ture to the edict together with yours ” (Edd.), P Amh IT. 1355}
| (early 1i/A.D.) ἐρρῶσθαί σε ed ) μετὰ τῶν τέ δ:
A parallel to this &r. εἰρ. = ‘‘partition-wall” (Eph 214). (early ΠΑ: ἐρρῷσθαύσε etx (ou) here rey τευ ΠΣ a
pray for your health and for that of your children” (Edd.),
P Oxy III. 5314 (ii/A.D.) ἡδέως σε ἀσπαζόμεθα πάντες οἱ ἐν
(= Selections, p. 102) καλῶς ἐποίησες οὐκ ἀπένηχές (/,
ἀπήνεγκες) με μετ᾽ ἐσοῦ εἰς πόλιν, “50 kind of you not to
have taken me along with you to the city !”—a schoolboy to
his father. For the collocation peta καί, as in Phil 45, cf.
BGU IL. 412° (iv/a.D.) προσῆλθέν μοι Aavvots χήρα οὖσα
μετὰ καὶ τοῦ υἱοῦ ἑαυτῆς : see Deissmann BS p. 265 f.
(b) Closely associated with this is the meaning ‘‘in the
| employment of,” e.g. P Passalacqua® (iii/B.c.) (= Wit-
kowski®, p. 53) Φίλωνος ἀδελφὸς τοῦ μετὰ Λύσιδος ἐπιστο-
λογράφου, ‘brother of Philon, the employe of Lysis the
epistolographer ’: cf. BGU I. 2715 (ii/iii A.D.) (cf. p. 353)
ὥστε ἕως σήμερον pydeva<v> ἀπολελύσθαι τῶν μετὰ σίτου,
“*so that up till to-day no one of us in the corn-service has
been let go.”
(c) For μετά indicating manner, cf. P Petr II. 19 (1a)?
(petition of a prisoner—iii/B.C.) ἀξιῶ oe μετὰ δεήσεως Kal
ἱκετείας οὕνεκα τοῦ θεοῦ kal τοῦ καλῶς ἔχοντος, “1 beseech
you with prayer and supplication in the name of God and of
fair play,’’ P Lond 4417 (B.c, 161) (= I. p. 34) μεθ᾽ ἡσυχίας
(2 Thess 3132) ἀναλύειν, P Oxy II. 292° (c. A.D. 25) παρακα-
λῶ σε μετὰ πάσης δυνάμεως ἔχειν αὐτὸν συνεσταμένον (cf.
Lk 14}8f), and OG/S 5610 (B.c. 237) τὴν ἐπιμέλειαν διὰ
παντὸς ποιοῦνται μετὰ μεγάλης δαπάνης kal χορηγίας.
(4) With this may be compared the gen. of eguzpment (as
in Mt 2647 a/.) in the instructions to wear a befitting costume
for an official function, P Oxy I. 12338 (iii/iv A.D.) εἰσβαίνων
οὖν μετὰ τῆς αἰσθῆτος (/. ἐσθῆτος) γνώτω ὁ ἐρχόμενος ἵνα
μετα
ἕτοιμος elo By, ‘‘ let him remember when he enters that he
must wear the proper dress, that he may enter prepared”’
(Edd.), 19 ἐκ[εἸἰλεύσθημεν γὰρ pera τῶν χλαμύδων εἰσβῆναι,
“* for the orders which we received were to wear cloaks when
we entered” (Edd.).
(e) This prepares us for a corresponding usage in con-
nexion with mental states or feelings, e.g. P Amh II. 13314
(early ii/A.D.) μετὰ πολλῶν κόπων ἀνηκάσαμεν αὐτῶν
τούτων ἐνεργίας ἐπὶ τῷ προτέρῳ ἐκφορίου (/. —(w), ‘* with
great difficulty I made them set to work at the former rent”
(Edd.), P Lond 3588 (c. A.D. 150) (= II. p. 172) ἔπανανκά-
σαι pe μετὰ ὕβρεων καὶ πληγῶν. Allied to this is the
meaning ‘‘according to,” as in P Tebt I. 27%? (B.c. 113)
μετὰ THs ἑαυτοῦ γνώμης.
(ἢ The instrumental usage ‘‘ by means of” is specially
401
μεταβάλλομαι
the mill safe and uninjured ” (Edd.), 25. γ635 (a.p. 179) πρὸς
τὸ μετὰ τελευτὴν αὐτοῦ ἀνεύθυνόν με εἶναι, ‘in order to free
me from responsibility after his death” (Edd.), ἐό. VI. 903%
(iv/A.D.) ἔμεινεν λέγων ὅτι μετὰ μῆναν λαμβάνω πολιτικὴν
ἐμαυτῷ, ““Πε kept saying ‘A month hence I will take a
mistress’ ” (Edd.): cf. Ac 15 and see further Schulze Gr.
Lat. p. 17. Similarly 2. XIV. 163728 (a.p. 257-9) μετ᾽
| ἄλλα, ‘etc.,”” P Tebt II. 286% (report of a trial—a.p. 121—
ἀντάσχεσθαι (/. ἠναγκάσαμεν αὐτοὺς ἀντίσχεσθαι) τῆς
138) μεθ᾽ ἕτερα, ‘after other evidence,” and P Ryl II. 774
(A.D. 192) μετ᾽ ὀλίγον. A curious usage, as yet unexplained,
is found in a few tax-receipts, where μετὰ λόγον is inserted
between the name of the month and the day, e.g. P Fay 532
(A.D. 110-1) Φαῶφι μετὰ [λόγο]ν KS: see the editors’ note.
(c) For pera τό c. inf. cf. P Par 633% (B.c. 164) (= P Petr
_ IIL. p. 36) μετὰ τὸ γράψαι τὴν πρὸ ταύτης ἐπιστολήν, ‘after
noticeable in the magic papyri, e-g. P Lond 121255 (iii/A.D.) |
(=I. p. 91) γράφε μ[ετ]ὰ μέλανος ypadikod, 10. 46%
(iv/A.p.) (=I. p. 67) ἔνχριε δὲ τὸν δεξιὸν ὀφθαλμὸν ped’
ὕδατος. Cf. also BGU III. gog® (A.D. 359) ἐβουλήθη
ἐπέλευσίν μοι ποιήσασθαι μετὰ ξίφους, although this may be
classed with (4) supra. In Acta S. Marinae, p. 30%
ἔτυπτεν τὴν κεφαλὴν μετὰ τῆς σφύρας may be contrasted
with the classical dative 26. p. 31 τύπτουσα τῇ σφύρᾳ. This
leads to the common MGr use of μέ, with the acc. to
denote the instrument (cf. Evans CQ xv. p. 28).
(g) In Lk 158 (cf. Ac 1427, 154) it is customary to see a
usage influenced by literal translation from the Semitic (see
Proleg. p. 106, but cf. p. 246), but the usage is not unknown
to vernacular Greek, e.g. P Amh II. 13518 (early ii/a.p.) τί
δὲ ἡμεῖν συνέβη μετὰ τῶν ἀρχόντων lows ἐγνώκατε ἢ κνώσ-
σεσθε (1. γνώσεσθε), “‘ what befell us in connexion with the
and the Byzantine BGU III. 798° εὐχαριστοῦμεν . . . TH
ἡμῶν δεσποίνῃ εἰς πάντα τὰ καλὰ a ἐποίησεν μετὰ τῶν
δούλων αὐτῆς. Thumb He//en. p. 125 shows that MGr dis-
proves Semitism in πολεμεῖν μετά τινος (cf. Rev 127 a/.),
comparing a MGr folksong τρεῖς Gpes ἐπολέμαε μὲ (— μετὰ)
δεκόχτω χιλιάδες. We may also cite the Nubian inscr. of
Silco 1. OG/S 2018 ἐπολέμησα peta τῶν Βλεμύων, 15 of
φιλονεικοῦσιν μετ᾽ ἐμοῦ.
writing the former letter.”’
For further exx. of the different uses of μετά the mono-
graphs of Kuhring and Rossberg (see Abbreviations I.)
should be consulted. The form μετά still occurs in MGr
dialects (e.g. in Pontus); also with 1st and 2nd personal
pronouns (e.g. μετὰ σένα, μετὰ ἐσένα), and in a few stereo-
typed formulae (e.g. μετὰ Bias, “with effort”). The
common form, however, is μέ (Thumb, Handbook, p. 103 1.).
μεταβαίνω.
The ordinary meaning ‘‘remove,” “depart,” as in Lk
107, is well brought out in P Tebt IT. 316?° (a.p. 99) ἐὰν
δὲ μεταβαίνωμεν ἢ ἐγδημῶμεν [μ]εταδώσωμεν apd[drepor
τ 5 P
| τῷ συνμοριάρχῃ, ““1ξ we change our abode or go abroad,
magistrates you have probably heard or will hear’’ (Edd.), | phorical usage in Jn 5°4, 1 Jn
we will both give notice to the president of the symmory ”’
(Edd.): cf. 25. I. 61 (4)?82 (g.c. 118-7). With the meta-
31, cf. OGZS 4587 (c. B.C. 9)
εἰς ἀτυχὲς μεταβεβηκὸς σχῆμα. For the subst. it is
sufficient to quote BGU 1. 1378 (ii/a.p.) where, in connexion
with a census return, reference is made to one who had been
| enrolled ἐπ᾿ ἀμφόδου Λινυφεων (= elwv) vuvel δὲ μετάβασιν
(h) Under the gen. construction we need only add μεθ᾽ ὧν, |
ΚΕ wherewith,” an epistolary formula introducing the closing
greeting, e.g. BGU IV. 108% (iii/a.p.) (as amended Chres¢
I. p. 564) προσα[γ]όρευε am’ ἐμοῦ πολλὰ THY σοι φιλτάτην
σύνευνον, μεθ᾽ dv ἐρρῶσθαί σε kal εὐανθοῦντα εὔχομαι, κύριέ
μου vie—the words from ἐρρῶσθαι to the end are added ina
different hand, and similarly P Lips I. 110%? (iii/iv A.D.).
(2) c. acc.—(a) with persons, meaning ‘‘ besides,” ‘‘in
addition to”: P Lond 260% (a list relating to the poll-tax—
A.D. 72-3) (ΞΞ 11. p. 50) pet[a τοὺ]ς τετ[ε]λ(ευτηκότας),
“*including those who have since died” (Ed.), P Flor III.
338 (iii/A.D.) ἄλλον yap σπουδαῖον οὐκ ἔχωί --οὴμεν μετὰ
Cf. P Giss I. 50! (A.p. 259) μετὰ τὰ κριθέντα,
‘“besides what has been determined.”
(b) ‘‘after,”’ of time: P Petr III. 104 (B.c. 244-3) μετὰ
τὸν σπόρον τοῦ ὃ (ἔτους), “‘ after the sowing of the 4th year,”
P Tebt I. 7247 (p.c. 114-3) pera τὸν διαλογισμόν, “after
the inquiry,” P Oxy II. 2785 (hire of a mill—a.D. 17) μετὰ
τὸν χρόνον ἀπίοκα]ταστησάτωι ὃ μάνης τὸν μύλον ὑγιῆι
καὶ ἀσινῆι, ‘‘at the end of the time the servant shall restore
Part V.
TOUTOV.
| [τ]ὸν ἐν Σέφθαι σῖτον μεταβάλ[ησ]θε mpd τοῦ To. .
ποιουμένου ἐπὶ τῶν Χην]οβοσκῶν ΠΙρώτων.
μεταβάλλομαι.
For the metaphorical usage, as in the only ex. of the verb
in the NT (Ac 288), see the letter addressed by Darius I. to
2 provincial governor, Gadatas, in Asia Minor, Priee 1152°
(the writing of the copy is of the Ist half of ii/a.p.) ὅτι δὲ
τὴν ὑπὲρ θεῶν μου διάθεσιν ἀφανίζεις, δώσω σοι μὴ μετα-
βαλομένωι πεῖραν ἠδικη[μέϊνου θυμοῦ: cf. the oracular
Kaibel 1039) μοχθεῖν ἀνάνκη᾽ μετα[β]ολὴ δ᾽ ἔσται καλή.
The verb in the sense of ‘‘move,” “Ὑ{ταηβίου, "Ὁ ‘‘change,’’
is common, e.g. P Hib I. 425 (B.c. 262) τὸν σῖτον ὃν ἔφης
μεταβαλεῖσθα[ι] τοῖς παρὰ τῶν σιτολόγων, ‘‘ with regard to
the corn which you said you would transfer to the agents of
the sitologi’’ (Edd.), 26. 455 (B.c. 257) παραγίνεσθϑε [ἵν]α
. 79
ἐμβαλεῖν, ‘come here in order to transfer the corn at
Sephtha before lading . . .”” (Edd.), P Par 5114 (dream
from the Serapeum—B.c. 160) (= Se/ections, p. 19) θάρσει]
. «+ ὅτι μεταβέβλ[ηκα] τὴν κοίτην pov, “take courage, for
I have changed my bed,” P Ryl II. 2318 (A.p. 40) τὸν
πυρὸν Tov ἐν τῷ θησαυρῶι μεταβαλοῦ δι[ὰ] τὴν βροχήν,
“get the corn in the granary removed because of the
inundation’’ (Edd.), P Fay 1227 (c. A.D. 100) εὖ ποιήσεις
52
μετάγω
μεταβαλόμενος τὸ παρὰ σοὶ σί[ν]απι .. . τῶι κομίζοντί
σοι τὸ ἐπιστόλιον, ‘‘ please transfer the mustard that is with
you to the bearer of this letter’’ (Edd.), and P Tebt II.
402° (A.D. 172) μετεβλήθ(η) ἀπὸ τοῦ πλινθουργίου, *‘ trans-
ported from the factory”—of bricks. or the meaning
“hand over,” ‘‘credit,” ‘‘pay,’’ see P Oxy VIII. 1153
(i/A.D.) τὰς [S]pfa]xpas ἑξακοσίας μεταβαλέσθαι ἡμείϊν),
0 ἐς
“to pay us the 600 drachmae,” 26. XII. 1419® (A.D. 265) |
ἃς μετεβάλου δι(ὰ) δημοσίας τραπέζ(ης), ‘ which you credited
through the public bank’’ (Edd.), and 26. XIV. 16657
(iii/A.D.) τῆς τιμῆς ἐξαυτῆς μεταβαλλομένης ὑπ᾽ ἐμοῦ ᾧ ἐὰν
ϑοκιμάσῃς, ‘‘the value to be handed over by me at once to
any one approved by you” (Edd.). Μεταβόλος ‘‘ retailer”
(as in Isai 232%) is seen in P Rev L*!vi-3 (pc. 258) of
κάπηλοι καὶ of μεταβόλοι, ‘the dealers and retailers,” P
Oxy XIV. 16758 (iii/A.D.) κ[ό]μι[σα]ν διὰ τῶν. . . περὶ
“Hpakdéwva μεταβόλων (Spaxpas?) p, ‘receive through the
traders with Heracleon 40 drachmae (?),” and Ostr 1449!
(Thebes—a.b. 164-5) ἐπιτ(ηρητὴς) τέλ(ους) μεταβόλ(ων)
ἁλιεῶν (ἡ. ἁλιειῶν) (see Chres/. 1. 1. p. 136).
LET ayo,
“transfer,” ‘transport,’ is seen in P Oxy II. 244% (a.p.
23) βουλόμενος μεταγαγεῖν . . . πρόβατα τριακόσια εἴκοσι,
with reference to the transference of sheep from one district
to another, and 74. 25919 (A.D. 23) μὴ ἔχοντός μου ἐκξουσίαν
(ὁ €-).. . μετάγει (/. -γειν) ἐμαυτὸν εἰς ἑ[τ]Ἱέραν φυλακ[ή]ν,
“ΕἸ have no power to transfer myself to another prison” ;
cf. also P Tor I. 1% (B.c, 116) τὸ ἔθνος μεταγαγεῖν els
τὰ Μεμνόνεια, P Leid Mi 8 (8.6, 114) (=I. p. 60) τῶν
μεταγομένων els τοὺς τάφους, of dead bodies, and the
fragmentary P Ryl II. 675 (late ii/B.c.) μεταγειοχότωϊν,
again apparently of removal from one place to another.
For the meaning of ‘‘translate,’”’ see Sir pro/. ὅταν μεταχθῇ
εἰς ἑτέραν γλῶσσαν. Hort ad Jas 3° cites Plut. 11. 225 F
and Epict. Hzch. xxxiii. 3, where the verb is used of turning
men to a better mind, but can find no clear authority for the
sense of ‘‘leading not from one place to another but from
one direction to another,” which the Jas passage requires.
”
μεταδίδωμι
is used in the general sense of ‘‘inform” in such passages
as P Oxy VIII. 11539 (i/A.D.) μετάδος Νικάνορι ὅτι. . .,
“tell Nicanor that... ,” P Giss I. 91 (fragment of a
letter—ii/A.D.) τοῦ ἀδ[ελ]φοῦ μετα[δ]όντος ὅτι μιμνή[σκει]
ἡμῶν συνεχῶς, P Lond 12317* (A.b. 144) (=III. p. 109) |
| usage remove,
ἀξιοῦμεν δὲ τοῦ διαστολικοῦ ἀντίγραφον αὐτῷ μεταδοθῆναι,
and P Oxy XIV. 1667® (iii/A.D.) μετέδωκεν ὁ [Θε]όχρηστος |
,
ὅσα ἔπραξας, ‘‘ Theochrestus informed me of your doings’
(Edd.). A quasi-legal meaning appears in P Par 261 "8 (B.c.
163-2) (= Selections, p. 16) Tw υἱῷ δὲ Ψινταέους .
προσήλθομεν, Kal περὶ ἑκάστων μετεδώκαμεν, “we (the
40
9
Ξ μετακαλέω
ei[s] τὸν διαλογισμόν, ‘we served a summons upon him
and his sons Hermophilus and Castor to go down to the
assize” (Edd.), P Oxy XII. 1472° (a.D. 136) τοῦ δεδομέν[ο]υ
ὑπομνήματος ἀντίγρα(φον) σύνταξον μεταδοθῆναι ὡς ὑπό-
κει[τ(αι), ““ Εἶνε instructions that a copy of the memorandum
which has been presented be served, as follows” (Edd.), τό. X.
12708* (A.D. 159) ἀξιῶ συντάξαι γράψαι τῷ Tod’ Οξυ[ρυγχίτου
στρα(τηγῴ) μετα]δοῦναι τούτου τὸ ἴσον [τῇ Appov....,
“I beg you to give orders that instructions should be sent
to the strategus of the Oxyrhynchite nome to serve a copy
of this application upon Ammon. . .” (Edd.), and, with
| ἐνώπιον, in BGU II. 5781 (a.p. 189) μετάδ(ος) ἐνώπι(ον)
ὡς καθήκ(ει) τοῖς προστεταγμ(ένοις) ἀκολούζθως, where
Deissmann (4S p. 213) treats μεταδιδόναι ἐνώπιον as an
“official formula,” and cites Wilcken to the effect that it
means 79 deliver personally: ‘‘the demand for payment
shall be made to the debtor, face to face, for the greater
security of the creditor.” See also P Flor I. 56° (a.p. 234)
cited s.v. ἐνώπιον, and Preisigke’s elaborate note in the
introduction to P Strass I. 41, where the sense of ‘‘ responsi-
bility” conveyed by the verb in legal phraseology is fully
discussed. The subst. μετάδοσις occurs in P Oxy XII.
1473. (application concerning a remarriage—a.D. 201)
τούτου ὄντος ἀξιῶ τὴν μετ[άδοσιν] γε[νέσθα]ι [τῇ] ᾿Απολ-
λων[α]Ἱρίῳ [ὡς καθ]ήκει, “this being so, I request that the
notification be made to Apollonarion in the proper way,”
τό. X. 127678 (A.D. 249) κυρία ἡ πρᾶσις... ἥνπερ...
δημοσιώσεις .. οὐ προσδεόμενος με[τ]αδόσεως οὐδὲ ἑτέρας
συνευδοκήσεως ἡμῶν, ‘‘ the sale is valid, and you shall make
it public without requiring a notification or any further con-
currence on our part” (Edd.). For τὸ μεταδόσιμον, ‘the
certificate,” cf. P Tebt II. 31612 (a.p. 99) (= Chrest. 1. p.
174) ὀμνύω... ἔχειν τὸ μεταδόσιμον (‘ein den abgehenden
Epheben iiberreichtes Zeugnis,’’ Wilcken).
μετάθεσις.
PSI V. 546% (mid. iii/B.c.) τοῦ ἀναβαθμοῦ τὴν μετάθεσιν,
“the removal of the stair ”’—in connexion with repairs on a
house. In Aristeas 160 the subst. is used of the divine and
incomprehensible ‘‘interchange” of the states of sleeping
and waking: ὡς θεία τίς ἐστι Kal ἀκατάληπτος τούτων ἡ
μετάθεσις.
μεταίρω
is intrans. “‘change my position,” ‘‘depart,” in its two
occurrences in the NT (Mt 1388, 191), but for the trans.
” “transfer,” as in the LXX, we may cite
a Cilician rock inser. found in the neighbourhood of a temple
OGIS 5731" (i/A.D.) τῶν δὲ ἀναθεμάτων τῶν ὄντων ἔν τε
| τοῖς ναοῖς καὶ τῶν ἐπιγεγραμμένων ἔν τε ταῖς στήλαις καὶ
Serapeum Twins) approached the son of Psintaes, and gave |
him detailed information,” BGU I. 167 (A.D. 159-160)
(= Selections, p. 83) πρὸς τὸ μεταδοθὲν εἰς ἐξέτασιν εἶδος,
‘‘with regard to the report handed over to us for informa-
tion,” the report of five presbyter-priests regarding a brother
priest, and more particularly in such passages as P Ryl II.
119 (A.D. 54-67) μεταδόντες αὐτῶι kal τοῖς αὐτοῦ υἱοῖς
“Ἑρμοφίλωι καὶ Κάστορι διαστολικὸν ὑπόμνημα κατελθεῖν
τοῖς ἀναθέμασιν μηδενὶ ἐξέστω-ι--- μήτε ἀπαλεῖψαι μήτε
ἀχρεῶσαι μήτε μετᾶραι.
μετακαλέω.
The mid. of this verb, which is found gzatfer in Acts in
the sense ‘‘summon to myself,” ‘‘send for” (cf. Hobart,
p- 219f.), may be illustrated from the curious interview with
| an Emperor (Marcus Aurelius or Commodus) P Oxy I. 33
verso™-* (late i/a.D.) Αὐτοκράτωρ μετεκ[αἸλέσατο αὐτόν,
| 103-7 τίς ἤδη τὸν δεύτερόν pov ἄδην mpooKkvyotyTa.. .
,
μετακινεω
μετεκαλέσατο : where the meaning apparently is, ‘‘ who
now has sent for me, who am facing death for the second
time?”, and 74. X. 1252 recto2® (A.D. 288-95) ἐπὶ σήμερον
ἥτις ἐστὶν τῇ μετεκαλέσω ἡμᾶς, ‘‘ whereas to-day, the 18th,
you summoned us” (Edd.). For the act. cf. P Tebt I. Dees
(B.C. 119 or 114) διὸ καὶ ἔτι νῦν καλῶς ποιήσεις φιλοτι-
μότερον προθυμηθεὶς ἵνα τὰ πρὸς αὐτὸν [Ὁ «ον .] διορθώσηι
μετακαλέσας ἐκ τῶν προηγνοημένων, where the editors
render, ‘‘I shall therefore be glad if you will even now
endeavour more earnestly to correct your behaviour towards
him, abandoning your previous state of ignorance” ; and for
the pass. cf. P Par 63 "1.9 (Bc, 165) ἵνα μετακληθῇς ἔτι
πρὸς τὴν ἐμὴν αἵρεσιν.
μετακινέω
occurs in its literal sense of ‘‘ move away ”’ (transitive) in
the Mysteries inscr. from Andania Syll 653 (= 8. 736)186
(B.C. 92) μὴ μετακινοῦντες ἐπὶ καταλ[ύ]σει τῶν μυστηρίων
μίη]θὲν τῶν κατὰ τὸ διάγραμμα: cf. also the inscr. on a
stone found amongst the ruins of an ancient temple near
Cephisia, 76, 888 (=%1238)3" (c. a.p. 160) πρὸς θεῶν καὶ
ἡρώων, ὅστις εἶ ὁ ἔχων τὸν Χῶρον, μήποτε μετακεινήσῃς
τούτων τι. καὶ τὰς τούτων τῶν ἀγαλμάτων εἰκόνας καὶ
τιμὰς ὅστις ἢ καθέλοι ἢ μετακεινοίη, τούτῳ μήτε γῆν καρπὸν
φέρειν μήτε θάλασσαν πλωτὴν εἶναι, κακῶς τε ἀπολέσθαι
αὐτοὺς καὶ γένος.
μεταλαμβάνω.
For the gen. construction, as in Ac 246, cf. P Ryl II. 7729
(A.D. 192) τροφῶν μεταλαβεῖν. The acc. (cf. Ac 247°) is
found in such passages as P Tebt I. ἼΟΔΣ (2 ἘΠῸ 18)
Θοτορταῖον τὸν μεταλαβόντα τὴν κωμογρ(αμματείαν),
*““Thotortaeus, who succeeded to the post of komogram-
mateus *’ (Edd.), P Amh 11. 395 (late ii/B.C.) μεταλαβόντες
τοὺς συντετελεσμέν[ο]υς πρὸς τοὺς τέβεις Ἑρμων[θ]ίτας
ἀγῶνας μεγάλως ἐχάρημεν, P Oxy I. 1131 (ii/A.D.) χάριν
ἔχω θεοῖς πᾶσιν γινώσκων ὅτι ὅτι (omit) μετέλαβον
παρατετευχότα Τ͵λουτίωνα εἰς τὸν ᾿Οξυρυγχείτην, “1 thank
all the gods to think that I came upon Plution in the
Oxyrhynchite nome ” (Edd.). The verb is frequent =
“obtain information,” ‘learn,’’ e.g. P Tebt I. 407 (B.c. 117) |
σαφέστερον μετειληφὼς τοὺς ἐκ τῆς κώμης ὁμοθυμαδὸν
ἀντέχεσθαι τῆς σκέπης, ““ having received certain informa-
tion that the inhabitants of the village are with one accord
claiming your protection Ὁ (Edd.), P Tor I. ri? (pic. 116)
ὑπὲρ ὧν μεταλαβόντος μου παρεγενήθην, εἰς τὴν Διόσπολιν,
P Giss I. 273 (ii/a.p.) (=Chrest. I. Ρ- 29) μετέλαβον πα[ρ]ά
τινων ἀπὸ ᾿Ιβιῶνος σήμερον ἐλθόντω[ν] συνοδοιπορηκένα[ι]
τιν [1] παιδαρίῳ κτλ. For the legal sense of “" assign” see
P Tebt IT. 29418 (a.p. 146) τοῖς παρ᾽ ἐμοῦ μεταλημψομένοις,
“to my assigns,’’ P Ryl II. 16213 (a.p. 159) ἐνγόνοις αὐτῆς |
καὶ τοῖς παρ᾽ αὐτῆς μεταληνψομένοις, ‘to her descendants
and assigns,” and similarly P Oxy X. 127618 (A.D. 249).
μετάλημψις,
as read by WH in 1 Tim 43 (for the intruded μι see sv.
λαμβάνω) is found in the sense of ‘concurrence ἢ in the
marriage-contract P Oxy X. 1273°° (A.D. 260) οὐ προσδε-
Spevos τῆς τοῦ ἑτέρου μεταλήμψεως οὐδὲ ἑτέρας εὐδοκήσεως,
“without requiring the concurrence of the other side or any
further consent” (Edd.); cf. 76. IX. 120036 (A.D. 266).
403
,
μετανοεω
μεταλλάσσω.
From the meaning ““exchange”’
its only occurrences in the NT (Rom If), the transition is
easy to “exchange by leaving,” ‘‘quit,” and hence the
common μεταλλάσσω βίον -- “1 die,” e.g. P Par 2214
(B.C. 165) μετήλλαχεν τὸν βίον, OG/S 32615 (ii/B.c.)
μεταλλάσσων τὸν βίον ἐν ΤΤεργάμωι προενοήθη τῆς συνόδου.
The use of μεταλλάσσω alone in this sense is perhaps still
more common in our sources, e.g. BGU IV. 11488 (8.6. 13)
τῶι μετηλλαχότι αὐτῆ(ς) ἀνδρὶ ᾿Ισιδώρωι, P Oxy X. 128218
(A.D. 83) ὑπὸ τοῦ γενομένου καὶ μετηλλαχότος τῆς Θνᾶτος
ἀνδρός, ‘by the former husband, now deceased, of Thnas””
(Edd.), P Ryl II. 1089 (A.p. 110-11) ἀπὸ κληρον[οἹμίας
τῆς μετηλλαχυίης ἡμῶν μη(τρὸς) ΕἸ ὐδαιμονίδ(ος), ““ from
the inheritance of our deceased mother Eudaemonis,” P Oxy
ΠῚ. 477" (A.D. 132-3) 4 μ[ετήλλαχεν, “ who is dead,” and
Syl 731 (τ 5 1103)! (c. B.C. 200) δέδωκεν δὲ Kal τοῖς
μετα[λλ]άξασιν τὸ ταφικὸν παραχρῆμα.
which this verb has in
μεταμέλομαι.
A good ex. of the reflexive meaning ““repent oneself,” as
in Mt 2180 αἱ, is afforded by BGU IV. 1040*° (ii/A.D.)
χα[ίρ]ω ὅτι pole τα]ῦτα ἐποίησας ἐμοῦ μ[ετ]αμ[ελομ]ένου
πίερὶ μ]ηδενός. καθαρ[ςὰ]ν γὰρ ἔχων τὴν ψυχὴν κτλ. : cf.
76. 1208 1.30 (B.c. 27-6). In the great calendar inscr. Prvene
105? (= OGTS 45810) (c. B.c. 9), the verb has the somewhat
weaker sense of ‘‘regret” (cf. 2 Cor 78 RV), the birthday
of Augustus being described as the beginning of life, and the
end of a man’s regretting that he has been born—rrépas καὶ
ὅρος τοῦ μεταμέλεσθαι, ὅτι γεγέννηται. For the impers. act.
see P Hib I. 591} (c. B.c. 245) εἰ μὴ παύσει κ[αἸκοποῶν ἐν
τῆι κώμη[ι] μεταμελή[σ]ει σοι, “if you do not stop your
malpractices in the village you will repent it” (Edd.), and
for the pass. form see P Thead 5115 (iv/a.p.), where a man
is warned to give back an artaba of corn he has wrongly
taken—el δὲ μὴ μεταμελησθῆναι ἔχεις, “otherwise you will
have reason to be sorry for it.’’ The subst. μετάμελος is
seen in P Fay 12474 (ii/A.p.) μετάμελόν ofo]t πάλειν
εἰσο[(σ]ει 4 πλεονεξ[(]α σου, ‘your cupidity will again
cause you regret” (Edd.), and for two exx. of the usual
form μεταμέλεια cf. Menander Fragm. p. 268.
μεταμορφόω.
PR Leid) ὙΥ1:36 (=II. p. 87) σοὶ πάντα
ὑποτέτακται, οὗ οὐδεὶς θεῶν δύναται ἰδεῖν τὴν ἀληθινὴν
μορφήν, ὁ μεταμορφούμεν(ος) εἰς πάντας, ἀόρατος, ἐφ᾽
αἰῶν᾽ αἰῶνος, ““4ἰ transformaris in omnes (i.e. “qui
omnium deorum formas assumis,”’ Ρ- 170), invisibilis in
seculum seculi,” similarly 24. iii. 85 (= p, 127): cf. 2 Cor 418
and the parallel expression in Seneca 272. 6. 1—‘* intellego,
Lucili, non emendari me tantum, sed transfigurari” (cited by
Clemen Primitive Christianity, p. 68). On the translation
of Rom 125, see Field (ores, p. 162.
| MEetavoéo.
A few exx. οἱ this important verb can be quoted from our
sources—PSI V. 495° (B.c. 258-7) νυνὶ δὲ μετανενόηκεν διὰ
τὸ ἐπ[ι]τετιμῆσθαι ὑπὸ κτὰλ., P Gurob 63 (B.C. 214) ἐάμπερ
μὴ βούλησθε μετανοῆσαι ἰπ a broken context, OG/S 751°
(ii/B.C.) θεωρῶν οὖν ὑμᾶς petavevonkdtas te ἐπὶ τοῖ[ς]
προημαρτημένοις (cf. 2 Cor 1232, BGU III. γ47γ1 1
μετανοια
(A.D. 139) old[pjevos με[τ]ανοή[σι]ν (1. μετανοήσειν) ἡμεῖν
ἐπῖχό[ν] (/. ἐπεῖχόν) σοι τῷ κυρίῳ δηλῶσαι, P Tebt II. 424°
(late iii/A.D.) εἰ μὲν ἐπιμένις σου τῇ ἀπονοίᾳ, συνχέί --- αί)ρω
cou’ εἰ δὲ μετανοεῖς, σὺ οἶδας, ‘if you persist in your folly,
I congratulate you ; if you repent, you only know” (Edd.),
BGU IV. 1024125 (end of iv/A.p.) ὑπὸ γὰ]ρ τοῦ ἐπι-
Ktpév[ov] αὐτῷ ἔρωτος [παρῆλθεν pJeravodv. In P Lond
8977? (a.p. 84) (= III. p. 207) παρακαλῶι δὲ σὲ εἵνα pi |
μελανήσης, the editor suggests that for μελανήσης we
may perhaps read μετανήσῃς for petavonoys. See also
Menandrea p. 1275 where the verb is used of ‘‘ change of
mind.” Its meaning deepens with Christianity, and in the
NT it is more than ‘‘repent,” and indicates a complete
change of attitude, spiritual and moral, towards God. MGr
μετανοιώνω, ‘ repent.”
μετάνοια.
The transition to the deeper sense of this word (see σϑῴγα)
appears in Aristeas 188, where God is described as by His
gentleness and long suffering—petratilels ἐκ τῆς κακίας
[καὶ] εἰς μετάνοιαν ἄξεις, ‘turning men from their wicked-
ness and leading them to amendment.” The interesting
Calendar of Church Services at Oxyrhynchus, P Oxy XI.
13574 (A.D. 535-6), mentions a ἡμέρ(α) petav(olas), and we
hear of a μοναστήριον μετανοίας at Alexandria in P Flor
111. 29854 (vi/A.p.): cf. P Lond 996% (vii/a.p.) (= III.
p- 248), and see Sophocles Zex. s.v. The phrase ἐν peta-
νοίᾳ [y]evopévouvs occurs in PSI V. 45214 (iv/a.p.), and
similarly in BGU III. 8365 (time of Justinian). In ZV7IV
i. p. 66 ff. Wrede discusses the translation of μετάνοια in
the NT (‘‘nicht Sinnesanderung, sondern Busse’’). It may
be added that Lactantius (Dzv. Just. vi. 24. 6) for the
ordinary faenztentia of Christian Latinity prefers veszpi-
scentia, as implying, like μετάνοια, a coming to one’s senses,
resulting in a change of conduct.
μεταξύ
is used prepositionally c. gen., as in Mt 1815, Rom 235,
in such passages as P Rein 4415 (A.p. 104) μετὰ τὸν τῆς
συμφωνίας τῆς γενομένης μεταξὺ αὐτοῦ καὶ “IovSupas, P
Oxy VIII. ττι78 (ς. A.D. 178) μεταξὺ ἡμῶν καὶ ἀρχόντων,
P Gen I. 48™ (A.p. 346) τὴν συμ[π]εφωνηθεῖσα[ν] μεταξὺ
[ἡμῶν ἀλλήλων τιμήν, P Oxy VII. 10267 (v/a.p.) μεταξὺ
ἐλάβομεν Τεροντίου κ[α]ὶ ᾿Ιωάννην (/.-ns) ὥστε λαβεῖν
᾿Ιω[ά]ννην τὰ ἱμάτια κτλ., ‘we have mediated between
Gerontius and John to this effect: John shall take the |
5.2. σχῆμα.
3
cloaks” εἴς, (Ed.), PSI I. 71° (vi/a.D.) μεταξὺ ἐμοῦ τε κ(αὶ)
τῶν λιτουργῶν, and Kazbel 418} (ii/A.p.) τὸ μεταξὺ βίου
θανάτοιό τε. For the adverbial usage in relation to ¢ime, as
in Jn 4%, cf. BGU IV. 11537 (B.c. 14) Tod μεταξὺ χρόνον, |
τό. 1139 (B.C. 5) ἐν δὲ τῷ μεταξύ, P Giss I. 30? (A.D. 140-
161), a/.: see also P Oxy X. 1320 (A.D. 497) Opodoyo
ὀφείλειν σοι καὶ χρεωστεῖν ἀπὸ λόγου τιμῆς οἴνου οὗ
ἐώνημαι παρὰ σοῦ καὶ ἐβάσταξα κατὰ τὰ μεταξὺ γενόμενα
[γραμματεῖα (Ὁ). The form μετοξύ is found from i/a.D.
onwards in such passages as P Lond 17714 (a.D. 40-41)
(=I. p. 168) ἐν δὲ τῷ μετοξύ, P Amh 11. 644 (A.D. 107)
ἄλλα μετοξὺ δεδα[π]ανῆσθαι, ‘that further expenses had
been incurred meanwhile” (Edd.), P Oxy XIV. 1630!” (A.D.
222?) μετοξὺ ἡμῶν [kal τιν ῬἼων ἀνδρ[ῶ]ν, P Tebt 11. 433
404
μετατιθημι
(iii/A.D.) διαλήμψεται μετοξὺ ἡμῶν ὁ στρατηγός, and, in
relation to space, P Oxy XII. 14753 (a.D. 267) τὸ μετοξὺ
πωμάριον, “the intervening orchard”: see also Thackeray
Gr. i. p. 77 for LXX parallels, and Reinhold p. 40 for the
usage in the early Christian Fathers. MGr στὸ μεταξύ,
“in the meantime”: (ἀνα-)μεταξύ of place, ““ between,”
““among.”
μεταπέμπομαι,
“summon,” ‘‘send for,” occurs in such passages as P Petr
II. 19 (1a)8 (iii/B.c.) ἀξιώσας αὐτὸν [με]ταπέμψασθαί pe
καὶ δίεσθαι (“dismiss”) [ἀπὸ τῆς] φυ[λα]κῆς, P Tebt IT.
2807 (A.D. 23) μεταπεμψάμείνος) πέμψωι τῶι ἡγεμ[όνι] ὡς
ἀ[με]λοῦντα τῆς εἰσπράϊξεως, ‘I shall summon and summon
you to the Prefect for neglecting the collecting,” P Ryl II.
7741 (A.D. 192) μεταπεμφθήσονται δὲ Kal οἱ κοσμηταὶ ἵνα
ἐπὶ παροῦσι αὐτοῖς αὐτὰ ταῦτα εἴπητε, ‘but the cosmetae
shall also be summoned in order that you may repeat the
same statements in their presence” (Edd.), and P Oxy I.
118 verso? (late iii/A.D.) συμβουλευθέντες. . . διὰ τὸ
ἄδηλον τῆς ὁδοιπορίας προθμεῖον μεταπέμψασσθαι (/.—
agar), ‘‘we have been advised to send for a ferry-boat on
account of the uncertainty of the road” (Edd.).
μεταστρέφω,
which in the NT occurs only in Ac 229, Gal 17, and as a
τ. 1. in Jas 45, means literally ‘‘change from one state to
another”: cf. Deut 235, Sir 1131(33), The verb occurs in
P Par 5742525 (iv/A.D.) μεταστρέφοντός σου τὸν λόγον ws
ἐὰν θέλῃς.
μετασχηματίζω.
For the meaning ‘‘ refashion, change the outward
appearance of that which itself remains the same,’’ we may
appeal to Pretsigke 51741° (A.D. 512), where, in connexion
with the purchase of an hermitage, power is given—kaleXety,
ἀνοικοδομεῖν, μετασχηματίζειν, ἐν ola βούλεται ὄψει καὶ
διαθέσει : similarly 20. 517512 (A.D. 513) and P Mon 13%
(A.D. 594) πωλεῖν καὶ μεταπωλεῖν καὶ μετασχηματίζειν.
The passages, though late, are important in connexion with
the interpretation of Phil 351: see also Field Wo/es p. 169 f.
for the meaning of 1 Cor 4°. To the exx. of the verb from
profane sources add Diod. Sic. ii. 57, where it is used in
connexion with the dividing up of the root-forms of the
letters of the alphabet: cf. Gardthausen Pa/acographic, pp.
41, 263. Cf. also Iamblichus de A/yst. 3, 28, and see further
»» ες
μετατίθημι.
With the use of this verb in Ac γ156 we may compare
P Tebt 11. 336! (c. A.D. 190) ἐξ ὧν μ[ε]τατίθ(ενται) εἰς
δη(μοσίαν) γῆν (πυροῦ) (ἀρτάβαι) KTA., of wheat “ trans-
ferred” to domain land. See also with reference to persons
P Ryl 11. 220% (between A.D. 134-5 and 138), an official
list of males, perhaps for military purposes, a certain number
of whom had been transferred to a new heading or a new
village in the 19th year of Hadrian—kal ἐνθάδ(ε) μετΊε(τέ) -
θίησαν) τῷ 8 (ἔτει) οἱ πλειόνων (‘those in excess’), and
P Lond 3225 (a.p. 214-5?) (ΞΞ 11. p. 159f., Chrest. I.
| p. 421), an application for the payment of the porters’ hire,
,
METATPETTO
agreed upon for the removal of persons named from the
village of Bacchias to that of Socnopaei Nesus—mpds ἀπαί-
τησιν φορέτρου ἀποτάκτου τῶν μετατιθεμένων ἐνθάδε ἀπὸ
κώ(μης) Βακχί(ιάδος). In BGU I. 45 (ii/iii A.D.) μετα-
τεθέντος μου els ἄλα (s7c) Βουκοντίων, military transference
from one a/a or company to another is indicated; and in
P Oxy XII. 14177° (early iv/A.p.) ἀπὸ τῆς βουλῆς μετα-
τεθῆναι the reference is apparently to change of purpose,
though unfortunately the immediate context is wanting: cf.
Aristeas 188 μετατιθεὶς ἐκ τῆς κακίας [kal] els μετάνοιαν
ἄξεις, and Menandrea p. 6445 ὥστ᾽ εἰ τοῦτ᾽ ἐδυσχέρανέ
τις ἀτιμίαν τ᾽ ἐνόμισε, μεταθέσθω πάλιν, ““1Γ any one
disliked it, and thought it a wicked shame, let him change
his mind.” The description of Dionysius of Heracleia, who
deserted the Stoics for the Epicureans, as ὁ μεταθέμενος,
“the Turncoat’’ (Diog. Laert. vii. 166) may help us with
Gal τὸ (cf. 2 Macc 7*# μεταθέμενον ἀπὸ τῶν πατρίων) : see
also Field (Vo/es, p. 188.
μετατρέπω,
which ‘‘seems not to have been used in Attic” (LS), is
read by WH in Jas 4%. The verb occurs guénguzes in
4 Macc: cf. also Aq. Ezek 19, Sm. Ezek 19, 104%, and
Aristeas 99 where the man, who has been permitted to
behold the high-priest’s vestments, is described as—pera-
τραπέντα τῇ διανοίᾳ διὰ τὴν περὶ ἕκαστον ἁγίαν κατα-
σκευήν, “‘profoundly moved in his mind at the sanctity
attaching to every detail”? (Thackeray).
μετέπειτα,
“*thereafter,”” occurs in the NT only in Heb 1217: οἵ.
OG/S 17714 (B.C. 96-5) εἰς τὸν μετέπειτα χρόνον, and for
the form see Mayser Gr. p. 242.
μετέχω.
With the use of μετέχω in 1 Cor iol? οἱ γὰρ πάντες ἐκ
τοῦ ἑνὸς ἄρτου μετέχομεν, cf. Aagz 4417 (end of iii/.c.)
μετέχειν tas te θυσίας Kal τοῦ ἀγῶνος, where too the
immediately following rots κοινωνησοῦντας τᾶς τε θυσίας ᾿ 5 "ΤῊ;
: Ξ ἯΙ 3 | ποιῶσιν, κωλυέτωσαν αὐτοὺς οἱ ἀμφοδάρχαι, with Ditten-
proves that here, as in the Corinthian passage (τὸν ἄρτον
ὃν κλῶμεν, οὐχὶ κοινωνία τοῦ σώματος τοῦ χριστοῦ ἐστίν ;),
μετέχω and κοινωνέω must be regarded as synonymous: see
Thieme p. 29 f. For a similar ex. from the papyri, cf. P
Oxy XII. 1408%6 (c. A.D. 210-14) εἰσὶ] δὲ ὑποδεχομένων
πολλοὶ τρόποι" οἱ μὲν yap κοινων[οὔῦντες τῶν ἀδικημάτων
ὑποδέχονται, οἱ δὲ οὐ μετέχοντες μὲν Kal. . , “there are
many methods of giving them (viz. robbers) shelter : some do
so because they are partners in their misdeeds, others with-
out sharing in these yet . . .” (Edd.). For the acc. after
μετέχω cf. P Petr IIT. 32 (/)8 (iii/B.c.) (= Chrest. I. p. 370)
ἐπέδωκά σοι ἤδη ὑπομνήματα κατὰ Φίλωνος τοῦ μετέχοντός
μοι τὴν μερίδα, and for the gen., as in 1 Cor 913 αἰ,, cf.
P Tebt 11. 309° (A.D. 116-7) διὰ τὸ [μὴ δύνασθαι pelra-
σχέσθαι τῆς yewpyelas, ‘as Iam unable to take part in the
cultivation” (Edd.), and Sy// 213 (= 409)® (c. B.c. 275-4)
ὅσαι ἐπιδόσεις γεγόνασιν ἐν τῶι δήμωι πασῶν μετέσχηκεν.
μετεωοίζομαι.
For this verb in the literal sense of ‘‘am lifted up,
suspended,” cf. P Oxy VI. 9048 (v/A.p.) where a certain
Flavius complains that he has been maltreated in the per-
405
μετοικίζω
formance of his duties—kaQ’ ἑκάστην ἡμέραν μετεωριΐζ[6]-
μενον σχοινίοις καὶ πληγαῖς κατακοπτόμενον κατὰ τὸ σῶμα,
“being daily suspended by ropes and having my body
belaboured with blows.” From this it isa natural transition
to the sense of being elated or exalted in mind, seeking high
things, as in the LXX (Ps 130, 2 Macc 517, 734), and,
according to some commentators, in Lk 1279, the only
passage where the verb is found in the NT (cf. Vg oltre in
| sublime tolit, Luther fahret nicht hoch her, Vind. Cov.
‘neither clyme ye up on high’’). But, in view of the con-
text, the rendering “be not anxious, worried”’ (cf. ‘‘ be not
| ye of doubtful mind,” AV, RV) is more likely, and is sup-
| anxious, we are well” (Edd.).
ported by such a passage from the Kowy as P Oxy XIV.
167916 (iii/A.D.) μὴ μετεωρίζου, καλῶς διάγομεν, “do not be
The adj. μετέωρος is used
technically of an ‘incompleted ” contract, which is therefore
still “in suspense” in P Oxy II. 2381 (a.p. 72) μετεώρους
οἰκονομίας : see the editors’ introduction, and cf. P Fay
11617 (Α. Ὁ. 104), Chrest. II. i. p. 99. More general exx. of
the same usage are—P Ry] 11. 144!° (a.p. 38) mapayevo-
μένου μου εἰς Εἰὐημερείαν . . περὶ μετεώρων ἐλ[ογ]οποησάμην
πρὸς ᾿Οννῶφριν κτλ., “having gone to Euhemeria on some
unfinished business, I entered into conversation with Onno-
phris etc.” (Edd.), P Oxy IX. 1219§ (iii/A.D.) Θέων 6 vids
ἡμῶν wapayelverar πρὸς σὲ πορευόμενος eis τὴν Νεικίου
ἕνεκα ἀναγκαίου αὐτοῦ μετεώρου, ‘* Theon our son is coming
to you on his way to the city of Nikias on account of a
pressing incompleted negotiation’’ (Ed.), 26. XIV. 175816
(ii/A.D.) μελέτω σοι δὲ καὶ περὶ ὧν ἄλλων ἔχω παρὰ col
μετεώρω[ν] ἐπισχεῖν, and a letter published by Vitelli in
Atene e Roma vii. p. 124, ll. 11-13 odt[e ἐλουσάμην [οὔ]τε
προσεκύνησα θεοὺς φοβουμένη σου Td μετέωρον, an interest-
ing ex. of the popular idea of reciprocity between gods and
men (see the editor’s note on P Oxy VII. 10657f). From
the inscrr. we may cite Sy// 510 (= * 364)48 (after B.C. 297)
ἐκ τῶν [Ta μετέϊωρα ἐγγυωμένων, ‘i.e. pecunias simpliciter
mutuas datas sine pignore aut hypotheca ’’ (Dittenberger) :
cf. OG/S 483% (ii/B.c.) ἐάν τινες... μετεώρους ὀχετοὺς
berger’s note, ‘‘in voce μετεώρους non putaverim editioris
loci vim inesse, sed omne genus canalium a superiore parte
apertorum intellegi, ut recte eis opponantur tecti (kputtol).”
See also Epict. iii. 24. 75 ὅταν θέλω, πάλιν εὐφραίνῃ καὶ
μετέωρος πορεύῃ εἰς ᾿Αθήνας, ‘when I choose you can put
on a glad face again and go off in high spirits to Athens ”’
(Matheson), and for the Ionic μετάρσιος cf. Wackernagel
Hellenistica, p. 12 f. The subst. μετεωρισμός occurs guaer
in Vett. Valens = witae perturbatzo.
,
LETOLZEOLE,
‘“transportation,” ‘‘deportation.” The verb μετοικέω is
| supplied by A. W. Mair and W. M. Ramsay in a Phrygian
epitaph of about the middle of iv/a.D. in honour of
C. Caipurnius Collega Macedo—@eot προνοίᾳ καὶ ἱερῶν
| ἀνγέλων συνοδίᾳ με[τοικήσαντα] εἰς [ο]Ἱὐρανὸν ἐξ ἀνθρώπων
(see CR xxxiil. p. 2).
μετοικίζω.
With the use of this verb in Ac 75 of ‘‘ transporting”
“transferring ’’ from one country to another cf. OG/S 264?
or
μετοχή
ἐκράτησεν τῶν Περγα[μηνῶν καὶ μ]ετώικισεν αὐτοὺς πάλιν
ἐπὶ τὸν κο[λωνὸν εἰς] τὴν πα[λαι]ὰν πόλιν, Sy// 932 |
(-- %88o)!0 (Α.Ὁ. 202) μετῴκισαν εἰς αὐτὸ οἱ ὑποτεταγμένοι, ]
and Aristeas 4 περὶ τῶν μετοικισθέντων εἰς Αἴγυπτον ἐκ τῆς
᾿Ιουδαίας. See also CX i. p. 7.
μετοχή.
For this NT ἅπ. εἰρ. (2 Cor 614) cf. P Lond 9418 (A.D.
227) (=III. p. 119) κατὰ μετοχὴν Tod ἄλλου ἡμίσους [τῶ]ν
ὅλ[ων οἰκοπ]έδω[ν, α΄ See also Meyer Jur. Pap. No. 11%
(c. A.D. 567) εἴ[ν]αί τέ σε μάλιστα... ἄμοιρον παντελῶς
πά[σ]ης μετοχῆς καὶ σχέσεως κληρονομίας μοί(υ), cf. 7°.
In MGr μετοχή = ‘‘ participle,” ‘ participation.”
μέτοχος.
This adj. in the sense of ‘‘sharer,” ‘‘ partner,” as in Lk
57 (cf. Heb 324), is common in papyri: cf. e.g. P Petr IIL
37 (a)%-7 (B.c. 259) διὰ Πασῖτος kal τῶν petoxov, BGU
IV. 11234 (time of Augustus) ὁμολογοῦμεν εἶναι τοὺς τρεῖς
peltd]xous kal κοινωνοὺς kal κυρίους ἕκαστον κατὰ τὸ
τρίτον μέρος ἀπὸ τοῦ νῦν εἰς τὸν ἀεὶ χρόνον τῆς προκειμένης
μισθώσείως. .., P Ryl II. 189! (ap. 128) Διονύσιος
Σωκράτους καὶ οἱ μέτοχοι παραληπταὶ δημοσίο(υ) ipa-
τισμοῦ κουστωδιῶν παραειλ(ήφαμεν) (1. παρειλ--) KTA., “ we,
Dionysius son of Socrates and the associate collectors of
public clothing for the guards, have received etc.” (Edd.),
276. 192° (A.D. 142) διέγρα(ψε) Σωτᾷ καὶ μετόχί(οις) πράκ-
(τορσιν) ἀρ[γ]υρικ(ῶν), ‘‘ paid to Sotas and associates, col-
lectors of money-taxes,” and Zheb Ostr 414 (A.D. 64-5)
ἹΠικῶς ΤΤαμώνθ(ου) καὶ μέτοχοι Σενφαήριος xai(petv),
“Pikos son of Pamonthes and his colleagues to Senphaeris,
greeting ”—receipt for a salt-tax. In P Leid F* (ii/B.c.)
(=I. p. 34) ᾿Αλέξανδρος καὶ of μέτοχοι, οἱ πραγμαί τ]ευ-
όμενοι τὸ [ὠ]νητρικὸν (4. ὠνητικὸν) κα[ὶ τὸ] ἐπιδέκατον ἀπὸ
tov . . ., the editor defines μέτοχοι as those who soczeta‘em
tnierant ad cerla quaedam tributa redimenda et exigenda,
or, according to Reuvensius, ‘‘co-intéressés”: in P Lips I.
106" (A.D. 98) ἐὰν οὖν ὅ ye γνώστης σὺν τῷ μετόχῳ ἀσφα-
λίζηταί σε διὰ τοῦ γράμματεος (/. γράμματος) τῶν γεωργῶί(ν),
the reference may be either to a second “‘cognitor,’’ or to
the joint-owner of a holding, whose price is under discus-
sion. For μέτοχος c. gen., as in Heb 34, cf. A@zbe/ 6545
(iii/A.D.) πρόσθεν μὲν θνητή, νῦν δὲ θεῶν μέτοχος. The
form μετοχικός is seen in P Strass II. 116° (c. a.p. 18)
μέρος καὶ ἔχειν μετοχεικ[ὸν . . .
μετρέω.
“*measure,” is naturally common, e.g. P Petr III. 89?
(Ptol.) μετρῆσαι τοῖς ὑπογεγραμμένοις γεωργοῖς
δανεῖον εἰς τὸν σπόρον τοῦ κροτῶνος, P Tebt I. τοῦ
(B.C. 119) τὰ ἀπολείψοντα ἐκ τοῦ ἰδίου μετρήσει, ‘he shall
measure out the deficiency from his private means ” (Edd.),
Chrest. 1. 168% (B.C. 95) of δὲ μεταληψόμενοι τὴν χρείαν
μετρήσουσι κατ᾽ ἔτος els τὸ ἱερόν, P Tebt IT. 4594 (Β.Ο. 5)
ὃ ἐὰν περισσὸν γένηται μέτρηϊσ]ον avrois, P Ryl II. 16S
(A.D. 120) τὰ δὲ ἐκφόρια μετρήσωι ἐν τῶι “Edelr μηνί,
“ΕἸ will measure the rent in the month Epeiph,” P Flor II. |
154* (A.p. 268) mé[oas] ἀρτάβας ἐμέτρησας τοῖς]
δεκαπρώτοις ; cf. the compound katapetpéw (LXX Numb
347 αἰ} in connexion with ‘‘ horsemen,”
“cavalry,” in
406
μετρίως
P Hal I. 155 (iii/B.c.) ἐπὶ τοὺς καταμεμετρημένους ἱππεῖς,
P Lille I. 14% (B.c. 243-2) τῶν περὶ Φαρβαῖθα κατα-
μεμετρημένων μισθοφόρων ἱππέων. The verb very readily
| passes into the meaning ‘‘ pay,” as in the ostracon receipt
Theb Ostr 116' (A.D. 61) μεμέτρηκε “Qpos . . εἰς θησαυροῦ
(2. — ὃν) ἱερατικοῦ Karo τοπαρχί(ίας) κτὰλ., ‘* Horos has
paid into the granary of the Lower toparchy etc.”: cf.
P Oxy XII. 1443° (A.D. 227?) λόγ[ος ἐν κεφαλ(αίῳ)) τῶν
μεμετρημένων ἡμῖν, ‘‘ summary account of payments to us”
(Edd.), 74. XIV. 16898" (A.D. 266) τὸν μὲν πυρὸν as εἰς
δημό[σι)ον μετρούμενον.
μετοητής.
For μετρητής, a“ measure” of wine, as in Jn 25, cf.
P Gurob 8 (B.C, 210) ἰκάζω δὲ τὰ τετρυγημένα εἰς οἴνου
με(τρητὰς) ξ, “1 estimate the grapes gathered at six
metretae of wine” (Ed.), and Sy// 306 (-Ξ 3 672)54 (B.c.
162-0) οἴνου μετρητὰς τεσσαράκοντα. See also P Leid D®
(B.c. 162) (=I. p. 25) ἐλαίου μετρητήν, and P Lond
1169416 (jii/A.p.) (=III. p. 44) “Opmpos ἐξάγί(ων) ἐ(πὶ)
ὄν(ῳ) ἃ é(Aalov) pet(pnras) B—an interesting document
from which we learn that two metretae of oil were an ass’s
load, so that the amount of excise duty could be ascertained
by counting the number of the animals.. The content of
the μετρητής amounted to about 39739 litres or 8$ gallons:
see also Smyly in P Petr III. p. 197. For μέτρημα cf.
P Oxy IX. 12214 (iii/iv A.D.) τὰ μετρήματα τῆς πρὸς λίβα
ἐν τῷ Ilapattoviw διὰ τῶν ἐκεῖ γεωργῶν κατὰ τὸ ἔθος
ςς
μετρεῖται, ‘the deliveries of the western toparchy are being
| measured in at Paraetonium by the cultivators there accord-
| ing to custom” (Ed.)—with reference to the payment of
corn-dues, and for μέτρησις cf. P Petr 1. 22(2)8 (ii/B.c.)
μέτρησις ἔργων τῶν ἐν τῆι Καλλιφανοῦς μερίδι, ““ measure-
ment of work done in Calliphanes’ division,” P Oxy XIV.
16718 (iii/A.D.) Tov λόγον τῆς μετρήσεως, “‘ the account of
the measuring.”
μετοιοπαθέω,
‘feel moderately,’’ does not occur in the LXX, and in
the NT is confined to Heb 5?, where see Windisch’s note in
HZNT. For the adj. see Aristeas 256, where it is laid
down that one of the elements of φιλοσοφία 15--τὰ πρὸς Tov
καιρὸν πράσσειν δεόντως μετριοπαθῆ καθεστῶτα, “to do
the duty of the moment as it should be done, practising
moderation” (Thackeray); cf. the new adj. μετριοφιλής in
P Ryl Il. 1148 (petition to the Prefect—c. a.p. 280) τὸ
μετριοφιλές σου αἰσθομένη, ‘perceiving your love of
equity” (Edd.).
μετρίως.
This NT dm. εἰρ. (Ac 2015, cf. 2 Macc 1538) may be cited
from P Par 46° (B.C. 153) (= Witkowski, p. 86) εἰ ἔρρωσαι
εν εἴη dv ὡς βούλομαι, καὶ αὐτὸς δὲ μετρίως ἐπί α]ρ[ κῶ,
P Ryl 11. 150° (4.0. 40) ὕβρισεν οὐ μετρίως, P Tor I. 25
(ἠ)δικημένος οὐ μετρίως καὶ κινδυνεύων τῶν ἰδίων στερηθῆναι,
and the touching letter of a slave to her master, P Giss I.
17° (time of Hadrian) (= Chrest. I. p. 566) ἠγωνίασα,
κύριε, οὐ μετρίως, ἵνα ἀκούσω ὅτι ἐνωθρεύσας, “1 was
distressed in no small measure, on hearing that you were
sick.” For the adj. see P Oxy VIII. 1117}° (c. a.D. 178)
μέτρον 40
μέτρια κεκτήμεθα ἐξ ὧν καὶ μόλις ζῶμεν, and 24. I. 1207
(iv/A.D.) μετρίων γὰρ καὶ δυστυχῶν γένεσιν αἴχοντες οὐδὲ
οὕτω αἱαντοῖς προσαίχομεν, “ we fail to realize the inferiority
and wretchedness to which we are born” (Edd.). Ramsay
(Luke, p. 360) quotes from a iv/A.p. Lycaonian inscr.
μετρίων χηρῶν, ‘virtuous widows.” The subst. μετριότης
is found in P Oxy VIII. 1121° (a.p. 295), where a daughter
declares that she has nursed her sick mother—kata τὴν
ἐμαυτῆς μετριότητα, “in the goodness of my heart” (Ed.).
For a different usage cp. P Beaugé 3, 11 (ed. J. Maspero :
cited in PSI V. p. 9) κατὰ τὸν δυνατὸν τρόπον τῆς ἐμῆς
μετριότητος, ‘‘within the possible limits of my modest
means.
μέτρον.
The varied uses of μέτρον, ‘‘a measure,” may be illus-
trated by P Amh II. 43° (B.c. 173) repayment of a loan in
wheat that is ‘‘new, pure, free from all adulteration ”—
μέτρωι δικαίωι τῶι πρὸς TO βασιλικὸν χαλκοῦν μετρήσει
καὶ σκυτάληι [δ]ικαίαι, ““ by just measure calculated by the
royal bronze standard, and with just measurement and rule”’
(Edd.), P Par 3273 (B.c. 162) (= Witkowski’, p. 67)
ἐπιλελῆσθαι τὰ μέτρα τῶν ὀθονίων, 74.24 ἀπόστειλ[ό)ν μοι
τὰ μέτρα τῶν ὀθονίων, P Oxy IV. 717% (late 1.8.6.)
συμβάλλω] αὐτὸ πρὸς τὸ χαλκοῦν μέτρον ἐν τῶι συνεδρείωι,
P Fay 8915 (A.D. 9) μέτρωι τετάρτωι, ‘the quarter measure”
(cf. 26. go14 (A.D. 234) μέτρῳ évSexapérpw), P Ryl 11. 156°
(i/A.D.) ἐν ols kapdpa ὧν μέτρα βορρᾶ ἐπὶ νότον μέχρι .. .»
P Tebt II. 41738 (iii/A.p.) μέτρη[σ]ον τὸν ἐρεγμόν, εἴδε
πόσα μέτρα [é]xt, “‘ measure the pulse and see how many
measures there are” (Edd.): for further exx. see Preisigke
Fachworter, p. 125. With the Ist part of Lk 6838 cf. P Oxy
VII. 1069%° (iii/A.D.) κ[α]λὰ μέτρα αὐτῷ βαλέτωσαν, “let
them put good measure into it (a tunic),” and P Flor II.
2608 (A.D. 255 or 265) καλῶς μετρήσας, and with the
second part cf. P Lond 9765 (A.D. 315) (= III. p. 231)
μετροῦντος (1.-ντες) μέτρῳ ᾧ Kal παρειλήφαμεν. For the
phrases ἐν μέτρωι (Ezek 411, cf. Jn 33 ἐκ μέτρου) see P Tebt I.
177 (B.C. 114) στόχασαι ὡς πάντα τὰ ἐνοφειλόμενα περὶ
τὴν κώμην ἐν μέτρωι ἔσται. ᾿ ἐπάξανοῦγ to have all arrears
owing from the neighbourhood in order”’ (Edd.). From the
inscrr. we may cite Sy// 364 (- 797)? (A.D. 37) οὐδὲν
δὲ μέτρον χαρᾶς εὕρηκ[ε]ν ὁ κόσμος.
,
μέτωπον.
With Rev 1315, where the allusion is to the habit of
marking soldiers and slaves with a distinctive brand (see
Moffatt ad Δ. in EG7), we may compare P Lille I. 29 i. 36
(ili/B.c.) ὃ δὲ mwapad[aBay τὸ ἀνδράποδον μαστιγωσίάτω
μὴ ἔλασσον ἑκατὸν πληγῶν Kal] στίξατο τὸ μέτωϊ πον ---
with reference to the punishment of a runaway slave. The
word is naturally common in those personal descriptions
with which the papyri have made us so familiar, e.g. BGU
III. 975° (A.D. 45) (= Selections, p. 42) οὐλ]ὴ μετόπο
ἀριστερὸ (/. μετώπῳ ἀριστερῷ), ‘‘a scar on the left fore-
head,” P Oxy I. 72 (A.D. g0) οὐ(λὴ) μετώπί(ῳ) μέσῳ, and
P Fay 917° (A.D. 99) οὐλὴ μετόπωι ἐγ δεξιῶν. MGr μέτωπο.
μέχρι, μέχρις.
Μέχρι is used prepositionally (1) of ¢zme c. gen.—P Tebt
I. 507° (B.C. 112-1) μέχρι τοῦ νῦν, ‘Sup to the present
-
i
μη
time,” BGU IV. 11484 (B.c. 13) μέχρι τῆ(ς) ἐνείστώσης
ἡμέρας), P Tebt 11. 37614 (A.p. 162) μέχρι τῆς ἐσομένης
κοινῆς γεωργῶν διαμισθώσεως, “until the coming joint
leasing out among cultivators’’ (Edd.), 75. 3964 (a.p. 188)
τοὺς τόκους μέχρι [TH|s ἐνεστώσης ἡμέρας, “the interest up
to date” (Edd.), P Oxy XIV. 164729 (late ii/A.p.) ἀπὸ
ἀνατολῆς ἡλίου μέχρι δύσεως, “from sunrise to sunset” ;
and c. τοῦ and inf.—P Rev Mél p. 2954 (B.c. 131-0)
(= Witkowski*, p. 96) μέχρι τοῦ τὰ πράγματ᾽ ἀπο-
καταστῆναι, P Tebt I. 2017 (c. B.c. 110) μέχρι [το]ῦ ἀπὸ
τῆς προϊ[κειϊμένης ἀσχολ[(]αἷς ἀπολυθῆναι, ‘until I am
free from the labours above mentioned”’ (Edd.), P Oxy
XIV. 1641 (A.D. 68) μέχρι τοῦ τὸν χρόνον πληρωθῆναι:
(2) of place, as in Rom 15}3-ἰὖ. 16745 (iii/A.D.) ἐὰν
συντελεσθῇ τὸ ἔργον μέχρι τοῦ χώματος, ‘if the work is
finished up to the embankment ” (Εα4.) : and (3) of degree
—P Tor I, το 38 (B.c. 116) μέχρι τελευτῆς βίου (cf. Phil 25
μέχρι θανάτου, “to the length of death”: Christ did not
obey death (as in AV), but obeyed His Father in dying),
P Oxy IX. 120379 (late i/aA.D.) μέχρι κρίσεως, BGU III.
7472-11 (A.D. 139) μέχρι αὐθαδίας. For μέχρι with the
force of a conjunction “till” c. conj., as in Eph 4%, cf.
P Cairo Preis 48? (ii/A.p.) μέχρι Td πλοιαρίδιον εὑρῶμεν.
On the omission of ἄν in the foregoing exx. see Moulton
Proleg. p. 168 f. Méxpis, which is read fer by WH in
the NT (Mk 132°, Gal 415, Heb 124) appears first in the
papyri in the Roman period (Mayser Gr. p. 244): cf.
Vett. Val. p. 3572° μέχρις ἐκ μηνιαίων ἢ ἐνιαυσιαίων ὑπό-
στασιν ἀναδέξηται ὁ χρόνος, and from the inscrr., as early
as the beginning of iii/B.c., 7G XII. 5, 647 μέχρις ἂν ἥλιος
δύῃ. On the LXX usage see Thackeray Gr. i. p. 136. See
also s.v. ἄχρι, which is an aé/aut variant of μέχρι. The
root is an Indo-European *me, which produces μετά and
μέσος (Boisacq, p. 631).
ἢ
μή.
The general distinction between οὐ and μή is that οὐ is
objective, dealing only with facts, while μή is sudjectize,
involving will and thought. But in late Greek μή has
encroached very largely upon οὐ, with the result that in the
NT οὐ is almost entirely confined to the indicative, while μή
monopolizes the other moods (but see I. 5). A few exx. of
some of the many uses of μή will make this clear.
I. Μή negatives (1) the conjunctive (a) after ἐάν (4v)—P
Oxy II. 294%? (A.D. 22) (= Selections, p. 36), where certain
men are confined to prison, ἐὰν μή τι πίσωσι τὸν ἀρχιστά-
τορα δο[ῦν]αι etk(= ἱκ)ανόν, ‘* unless indeed they shall per-
suade the chief usher to give security,’’ BGU II. 5301” \i/a.D.)
(= Selections, p. 61) alav (/. ἐὰν) μὴ ἔλθῃς, κινδυνεύω ἐκστῆ-
vat od ἔχω [κλή]ρου, “if you do not come I run the risk of
losing the lot (of land) which I possess ”—a father writes to
Selections, p. 103) ἂμ μὴ θέλῃς ἀπενέκαι ple], ταῦτα ye[(]vere,
“if you refuse to take me, that’s what’s up! ’’—a boy to his
father ; (b) after tya—P Oxy IV. 74415 (B.C. 1) (= Selections.
Pp. 33) ἐρωτῶ σε οὖν ἵνα μὴ ἀγωνιάσῃς, “I beg you therefore
not to worry,”’ P Fay 112! (a.D. 99) ἐπέχον τῷ δακτυλιστῃῇ
Ζωίλωι καὶ εἵνα αὐτὸν μὴ δυσωπήσῃς, ‘give heed to the
measurer (?) Zoilus; don’t look askance at him” (Edd.),
and P Heid 611 (iv/a.p.) (= Sedections, p. 126) ἵνα οὖν μὴ
,
μῇ
πολλὰ γράφω καὶ φλυραρήσω . . oan
order that I may not by much writing prove myself an idle
babbler, I beseech . . . ’’: μὴ ἵνα is found for ἵνα μή in P
Ryl 11. 230° (A.D. 40) μὴ [ο]ὖν ἄλλως ποιή[σ]ῃ(9) μὴ ἵνα
δόξωμέν σε εὐθέως ἠλλάχθαι τὰ πρὸς ἡμᾶς, “‘do not neglect
this, lest we think you to have become all at once estranged
towards us” (Edd.); (c) in the 2nd pers. aor.—forbidding
what is still future (as in Mt 3%, τοῦδ, Mk 57, Rom τοῦ a/.)
—P Petr 11. 40 (a)}* (iii/B.c.) μὴ οὖν ὀλιγοψυχήσητε, ἀλλ᾽
ἀνδρίζεσθε, P Oxy IV. 7444 (B.C. 1) (= Selections, p. 33)
εἴρηκας δὲ ᾿Αφροδισιᾶτι ὅτι μή pe ἐπιλάθῃς᾽ πῶς δύναμαί
σε ἐπιλαθεῖν ; ““οι told Aphrodisias, ‘ Do not forget me.’
How can I forget you?”, BGU IT. 380! (iii/a.p.) (= Selec-
tions, Pp. 105) μὴ οὖν ἀμελήσῃς, τέχνον, γράψε (/. γράψαι)
μοι περὶ τῆς σωτηρίας [σἼου, “do not then neglect, my
child, to write me regarding your health,” and P Tebt II.
4218 (iii/A.D.) (= Selections, p. 106) τὸ κιτώνιον αὐτῆς τὸ
λευκὸν τὸ παρὰ σοὶ ἔνιγκον ἐρχ[όμενος τὸ δὲ καλλάϊνον
μ[ὴ] ἐνίγκῃς, ‘her tunic, the white one which you have, bring
when you come, but the turquoise one do not bring ’’: for a
full discussion of this usage contrasted with the usage imme-
diately following, (2), see Moulton Pro/egomena, p. 122 ff. ;
(2) the present zmperative, bidding one desist from what
is already begun (as in Mt 71, Mk 5°°, 1 Thess 513, Jas 21)--
P Hib I. 567 (8.6. 249) σὺ οὖν μὴ ἐνόχλει [α]ὐτόν, ‘do not
molest him (as you are doing),”’ P Amh II. 377 (B.c. 196 or
172) (as amended Archiv ii. p. 123) ph] ἀθύμει, ἀλλ᾽ ἄφες
<o>avrtov χαίρειν, ‘do not lose heart, but suffer yourself
to rejoice,” and P Oxy 11. 2958 (illiterate—c. A.D. 35) μὴ
σκλύλλε (1. σκύλλε) ἑατὴν ἐνπῆναι (1. ἐμφῆναι), ‘‘stop
troubling to give information,’’ but, as showing that the dis-
tinction must not be pressed too far, note P Oxy VI. 932°
(late ii/A.D.) where a woman instructs a friend—rta χοιρίδια
χωρὶς pod μὴ πώλι, ‘do not sell the young pigs without
me,” and the natural reference is to the future ;
(3) the zzfimdtive (a) after verbs of saying, thinking, com-
manding ete. (as in Mt 215, 54 39, Mk 1218, a/.)—P Tebt Il.
2848 (i/B.C.) ἐπικέκριταί pot μὴ καταβῆναι ἕως τῆς κε, ‘it
has been decided for me that I should not go down till the
25th,” P Oxy II. 26678 (A.D. 96) ὁμολογεῖ... μὴ [ἐϊνκαλεῖν
[μηδὲ ἐνκαλέ]σειν, ‘acknowledges that he neither makes
nor will make any claim,” 26. 237%% (a.p. 186) Δίδυμος
ῥήτωρ ἀπεκρείνατο μὴ χωρὶς λόγου τὸν Σεμπρώνιον κεκει-
νῆσθαι, and P Amh II. 135° (ii/A.D.) ἐρωτῶ σε μὴ ἀμελεῖν
pov, “I beg you not to forget me” ; (b) after a preposition
—P Petr II. τι (1)? (ili/B.c.) (= Selections, p. 8) τοῦτο δὲ
γίνεται διὰ τὸ μὴ ἀθροῦν ἡμᾶς, ἀλλὰ κατὰ μικρὸν λαμβά-
νειν, ‘this happens because we do not get our money in a
slump sum, but in small instalments,” P Alex 4" (i1i/B.C.)
(= Witkowski®, p. 51) πρὸς τὸ μὴ γίνεσθαι τῶι βασιλεῖ τὸ
χρήσιμον, and P Lond 427" (8.6, 168) (=I. p. 30, Selec-
tions, p. 10) ἐπὶ δὲ τῶν μὴ παραγίνεσθαί σε. . . ἀηδίζομαι,
“but on account of your not having returned I am dis-
. παρακαλῶ...
tressed ” ; (c) after ὥστε expressing consequence (as in Mt
828, Mk 32°, 1 Cor 17)—P Hib I. 66° (B.c. 228) συνλαλήσω
σοι ὥστε oe μὴ διὰ κενῆς εὐχαριστῆσαι ἡμ[ῖν, “I will have
a conversation with you, so that you shall not oblige me to
no purpose ” (Edd.) ;
(4) the parteczple (as generally in the New Testament)—
P Eleph 137 (B.C. 223-2) (= Witkowski*, p. 43) μὴ ὀκνῶν
(cf. Ac 938) γράφειν ἡμῖν, ‘not delaying to write us,” P
408
μή
Grenf II. 384 (mid. 1.8.6.) καλῶς οὖ]ν ποιήσις μὴ ἀμελή-
σ[α]ς α[. . ἀγο]ράσαι. .. , P Oxy I. 3815 (a.p. 49--50)
(= Selections, p. 53) τοῦ δὲ Σύρου μὴ βουλομένου ἐνμεῖναι
τοῖς κεκριμένοις, “45 Syrus does not wish to abide by what
has been decided,” 2d. II. 2755 (A.D. 66) (= Selections, p.
58) ἔγραψα ὑπὲρ αὐτοῦ μὴ ἰδότος γράμματα, “1 wrote for
him seeing that he was unlettered,” BGU I. 22° (a.p. 114)
(= Selections, p. 74) TappovOios . . . τὸ παρὸν μὴ ἔχουσα
κύριον, ‘ Tarmuthis at present without a guardian,’ and P
Grenf II. 779 (iii/iv A.D.) (= Sedections, p. 120) θαυμάζω
πάνυ [ὅτι] ἀλόγως ἀπέστητε μὴ ἄραντες [τὸ σ]ῶμα τοῦ
ἀδελφοῦ ὑμῶν, “1 wonder exceedingly that you went off so
unreasonably, without taking the body of your brother”;
cf. P Tor 1. 1¥8-4 (νον 116) εἰ δὲ kal τις θείηι τὸ μὴ ὄν (cf.
1 Cor 1°8)—acc. and inf. follow, P Ryl II. 144°? (Α.Ὁ. 38)
ἐπαγαγεῖν αἰτίας τοῦ μὴ ὄντος, ‘‘ to bring baseless charges,”
and see Hort’s note ad 1 Pet 18 for the change from οὐ (οὐκ
ἰδόντες) to μή (μὴ δρῶντες) in that verse ;
(5) the zzdzcatzve (a) in relative clauses as CPR I. τοῦ
(iv/A.D.) évrdgas . . . ἃ μὴ συνεφώνησα, BGU I. 114% %
(ii/A.D.) mpoot[k]a (7. προῖκα) [ἣ]ν ἀπ[ο]δέδωκεν αὐτῷ μήτε
δ[ὑ]να[τ]αι λαβεῖν, (b) in cautious assertions (as in Lk 11°,
Gal 4", Co] 28)—P Tebt 11. 3331! (A.D. 216) ὑφορῶμαι οὖν
μὴ ἔπαθάν τι ἀνθρώπινον ““1 therefore suspect that they have
met with some accident ” (Edd.), P Gen I. 17}® (iii/a.p.)
ὑφωροῦμε.... μὴ dpla ἐϊνθρώσκων [. . ἔλ]αθεν ὕϊδατ]ι, “1
suspect he may have jumped into the water unnoticed”: cf.
Moulton Prolegomena p. 193, where it is pointed out that in
such cases ‘‘the prohibitive force of μή is more or less latent,
producing a strong deprecatory tone”; (c) in the volitive
future—BGU I. 197 (a.p. 17-18) μὴ ἐξέσται [τοῖς pepio]-
θωμένοις προλιπεῖν τὴν μίσθωσιν é[y]tos τοῦ χρόνου, 2d.
III. 698% (11.4..».} μὴ αὐτοὶ ὄψονται περὶ πάντων. . [ἐν
τ]άχει τὴν ἀντιφώνησιν, and 76. 81.437 (iii/A.D.) ἐρωτῶ σε οὖν,
μήτηρ, μὴ ἀφήσις (/. ἀφήσεις) por οὕτος (1. οὕτως) : see
again Moulton Pro/egomena, p. 177.
II. For pq, as a conjunction ‘that,’ ‘‘lest,” ‘‘per-
chance,” as in Mt 24%, Ac 134°, Gal 515, after verbs of
fearing, caution, etc., cf. P Par 457 (B.c. 153) (= Wit-
kowski*®, p. 85) προσέχων, μὴ εὕρη τι κατὰ σοῦ ἰπεῖν
Π
μὴ ἐπιλάθῃ οὐδέν, “see to it that he forgets nothing.”
III. Μή interrogative occurs 69 times in the NT, and
seems to have been a feature of everyday language (see
Moulton Prolegomena, p. 239). A good ex. is P Oxy I.
1201: (iv/A.D.) μὴ ἄρα παρέλκομαι ἢ καὶ εἴργομαι ἔστ᾽ ἂν ὃ
θεὸς ἡμᾶς αἰλαιήσῃ (1. ἐλεήσῃ), ‘am I to be distracted and
oppressed until Heaven takes pity on me?” (Edd.): cf.
Mt 79f, Mk 21®, Rom 3%, a/. With Jn 459 we may compare
Epict. ii. 11. 20 μή τι οὖν βέβαιον ἡ ἡδονή ; “can pleasure
then be a steady thing?” (cited by Sharp, p. 98). On Jn
215 see Moulton Pro/egomena, p. 170 n.4, and note that in
Jas 3" Hort (Comm. ad /.) finds the stronger sense of
impossibility, comparing Mk 45}, Lk 6%%. See also Axp
VIII. xxvi. p. 129 ff.
IV. In BGU IV. 1032! (A.D. 173) μή is construed with
an adj., ἐκ μὴ νομ[(]μων γάμων : cf. Rom 12!!, For ἐκτὸς
εἰ μή see s.v. ἐκτός, and cf. C. and δ). ii. p. 391, No. 254, a
sepulchral inscr. from the Eumeneian district, where a man
provides that his tomb shall not be occupied by any one
except his wife and himself—xopls εἰ μή τι πάθῃ ἡ θυγάτηρ
μήγε
Απφιον πρὸ τῆς ἡλικίας. For εἰ μή see s.v. el, and add
P Alex 4? (iii/B.c.) εἰ μὴ τὴν μήκωνα (“poppy”) συνάξεις,
οὐδείς σε ἀνθρώπων μὴ ὠφειλήσηι, P Par 475 (c. B.C. 153)
(= Selections, p. 22) t μὴ μικρόν τι ἐντρέπομαι (cf. 2 Thess
31, otk ἄν pe ies τὸ π-«ό-:-ρσωπόν pov πόί --ὦ)ποτε,
“but for the fact that I am a little ashamed, you would
never yet have seen my face,’”’ and P Oxy VI. 939? (iv/A.D.)
(= Selections, p. 129) εἰ μὴ ἐπινόσως ἐσχήκει TO σωμάτιον
τότε 6 vids ᾿Αθανάσιος, αὐτὸν ἂν ἀπέστειλα πρός σε,
**unless my son Athanasius had then been in a sickly state
of health, I would have sent him to you.” For ἐπεὶ μή see
s.v. ἔπεί, and for οὐ μή see s.v. ov. Reference may be
made to Basil L. Gildersleeve ‘‘ Encroachments of μή on οὐ
in Later Greek” in A/P i. (1880), p. 45 ff., and to two
important papers dealing with μή in Studies in Honor of
Basil L. Guildersleeve (Baltimore, 1902)— ‘‘ Indicative
Questions with μή and dpa μή᾿ by J. E. Harry, p. 427 ff.,
and “Μή for οὐ before Lucian”’ by Edwin L. Green,
Ῥ- 471 ff.
In ΜΟΥ a final v may be added: μήν and μή, like νάν
and νά, follow the analogy of δέν and δέ (Thumb Handbook,
p- 25 n.2: also p. 200 where the uses of μή(ν) are con-
veniently summarized).
μήγε.
For εἰ δὲ μήγε see ».Ὁ. γε.
μηδαμῶς.
P Par 158 (B.C. 120) μηδαμῶς δυναμένου ἐπιδεῖξαι καθόλου
τινὰ τῶν ἑαυ[τοῦ] γονέων, P Tor I. τ}. 58. (B.c. 116) τὰ
μηδαμῶς ἀνήκοντα πρὸς τὴν ἐνεστῶσαν κρίσιν, P Oxy VI.
gor (A.D. 336) μηδαμῶς ἀδικηθεὶϊ5] ὑπὸ τῶν χύρ[ων
(1. χοίρ--), and P Strass I. 40%4 (A.D. 569) μ[η]δαμῷ[ς] ἀπο-
στῆναι τῆς δουλικῆς α[ὐ]τοῦ προστασίας. On the relation
of μηδαμῶς and οὐδαμῶς, see Mayser Gr. p. 182.
μηδέ.
P Lond 42™f (B.c. 168) (=I. p. 30, Selectéons, p. 10)
σὲ δὲ μηδ᾽ ἐντεθυμῆσθαι τοῦ παραγενέσθαι μηδ᾽ ἐνβεβλο-
φέναι εἰς τὴν ἡμετέραν περίστασιν, ‘‘ that you have neither
thought of returning, nor spared a look for our helpless
state”—the complaint of a wife to her husband who had
shut himself up in the Serapeum, P Grenf I. 437* (ii/B.c.)
αἸἰὐτοῦ δὲ μηδ᾽ ἀποδεδωκότος ἡμῖν μίηδ]ὲ ἵππον μηδὲ
τὴν πορείαν αὐτῆς ἐπ[ιδεἰδωκότος ἐγράψαμέν σοι, ὅπως οὖν
εἰδῆ[ις.
μηδείς.
According to Thumb ( 7ε]16᾽1. p. 14) the forms μηθείς and
οὐθείς appear in the whole Greek world from iv/B.c., and
are in wide use at the beginning of the Christian Era, after
which they gradually disappear, without leaving any trace in
409
| B Lond’ 42%* (gic:
MGr. Weare prepared, therefore, to find that the forms
in θ are more frequent in the LXX than in the NT, where
there are only a few examples of οὐθείς (principally in the
Lucan writings), and only one of μηθείς, namely Ac 2733
according to NBA. A few exx. of μηθείς from the papyri
will suffice—P Petr II. 11(1)® (mid. iii/B.c.) (= Selections,
p- 7) εἰ δυνατόν ἐστιν kal μηθέν σε τῶν ἔργων κωλύει,
ΚΕ it is possible and none of your work hinders you,’’
Part V.
μηκύνω
168) (=I. p. 30, Selections, p. 11)
μηθὲν σοῦ ἀπεσταλκότος, P Leid Bi 7 (p.c. 164) (=I.
Ρ- 10) els TO μηθὲν ἡμᾶς τῶν δεόντων ἐγλιπεῖν, 74.72 ἄλλως
δὲ τῷ (for dat. cf. 2 Cor 213) μηθὲν᾽ ἔχειν πλὴν τοῦ Π]τολε-
μαίου, P Ryl II. 6915 (B.c. 34) πρὸς τὸ μηθὲν τῶν ἐκφορίων
διαπεσεῖν, ““50 that the rents suffer no loss” (Edd.), P Oxy
IIT. 492" (A.D. 130) μηθὲν ἧσσον, and similarly 24. 49517
(A.D. 181-9). This last is pronounced by Thackeray (Gr. i.
Ρ- 59) ‘‘the latest date for @.” It should be noted that both
in this and the preceding papyrus (and other instances could
be cited) the form μηδείς also occurs, and further, as our
citations will have shown, ‘‘that @ retained its hold more
tenaciously in the neut. nom. and acc. than elsewhere ’’
(Thackeray, Gr. i. p. 59). For the interchange between
μηδείς and μηθείς in Ptolemaic times, see especially Mayser
Gr. p. 180 ff. See also s.v, οὐδείς.
μηδέποτε.
P Tebt I. 5γ5 (B.c. 114) μηδέποτε αὐτῶν τοῦτο πεπρα-
χότων, ‘when they had never made this payment,” P Giss
I. 59 5.1 (A.D. 119-120) Βησαρίων Σιβούλιος μηδέποτε] . .
λειτουργήσας.
μηδέπω.
P Oxy III. 4718 (ii/A.p.) τόκον κατέκρεινεν οὗ μηδέπω
χρόνου λαβόντες ἔνιοι τὸ δάνειον ἦσαν. ‘he condemned
people to pay interest for a period at which in some cases
they had not yet even received the loan” (Edd.). BGU V.
1210 (c. A.D. 150) δούλῳ. . . μηδέπω τριάκοντα ἐτῶν
γενομένῳ, ‘a slave not yet thirty years old.”
μηκέτι.
For ἵνα μηκέτι, as in 2 Cor 515, Eph 475, cf. P Oxy III.
5283 (ii/A.p.) τούτους τοὺς λόγους λέγεις ἥνα (/. ἵνα)
μηκέτι [[{Φπιστευθῶ μου τὴν ἐνβολ[ήν, ‘you say this to
prevent my being believed any longer with regard to my
embarkation (?) ” (Edd.). As showing that μή with the pres.
imper. must not be pressed as necessarily meaning ‘‘ cease
from doing something’’ (cf. Pro/eg. p. 125f.), Mr. H. Ὁ.
Naylor draws our attention to the ἔτι in 1 Tim 553 μηκέτι
ὑδροπότει. “1 Paul thought that there could be no
ambiguity in μὴ ὑδροπότει, why should he insert ἔτι at all?
Surely it is obvious that μὴ 48. mzght be a warning against
an act not begun, and therefore ἔτι is essential (in Paul’s
Greek) to make the sense ‘ cease drinking water’ obvious at
first sight.”
μῆκος,
“length,” of space, size, is seen in P Ryl II. 224 (a)®
(ii/A.D.) μήκο(υς) πηχῶν [.]: cf. P Lond 755 verso4'-
(iv/aA.D.) (= III. p. The reference is to time in
P Leid W- 8 (ii/iii A.D.) (=II. p. 89) σύρισον ἐπὶ μῆκος,
and OG/S 66677 (A.p. 54-68) διὰ τὸ μῆκος τοῦ [xpd ]vo[v.
222f.).
μηκύνω.
Aristeas 8 ἵνα δὲ μὴ περὶ τῶν προλεγομένων μηκύνοντες
ἀδόλεσχόν τι ποιῶμεν, ἐπὶ τὸ συνεχὲς τῆς διηγήσεως
ἐπανήξομεν, “but not to weary you with too long an
introduction, I will resume the thread of the narrative”
| (Thackeray).
53
μηλωτή
μηλωτή.
For this NT drm. εἰρ. (Heb 1157) = “sheepskin,” cf. the
list of imposts levied at Palmyra, OG/S 62933 (a.D. 137
πορφύρας μηλωτῆ[9] ἑκάστου δέρμα]τος εἰσκομισθέν[ τος
πράξει ἀσσάρια η. The word occurs guénguzes in the LXX
always with reference to Elijah.
1
μήν.
See s.v. εἶ μήν. Other exx. of the particle are P Petr IT.
1613 (mid. iii/B.c.) (= Witkowski*, p. 12), ἠκούσ]αμεν
ἀριθμὸν ἔσεσθαι ἐκ τῶν ᾿Αρσινοε[ίω]ν, οὐ μὴϊν ἀλλ]ὰ
πευσόμεθα ἀκριβέστερον, P Lond 4258 (B.c. 168) (= I. p. 30,
Selections, p. 11) οὐ μὴν ἀλλ᾽ ἐπεὶ kal ἡ μήτηρ σου τυγ-
χάνει βαρέως ἔχουσα, κα[λῶ]ς ποιήσεις KTA., “nor is this
all, but since your mother is in great trouble about it, you
will do well, etc.,’” P Oxy ITT. 47116 (ii/a.p.) οὐ μὴν εἰς [τὸ]
RHI 54 4 6 ] ἀγοραίου kpityp[lov βῆμα Ὁ] ἑπτακαιδεκαετ[ὴς
παῖς ἐσ]πετό oor; ‘did not a boy of 17 years accompany
you to the judgement-seat in the public court?” (Edd.),
and 7. 4727 (c, A.D. 130) ἀλλὰ phy ὑτων πίστεως περὶ
τούτων οὔσης παρὰ τῷ δοκοῦντι mempakevar, ‘again, if
there had been security given to the supposed seller”’
(Edd.).
μήν.
For μήν denoting a (lunar) month cf. P Amh II. 502°
(B.C. 106) τόκους διδράχμους τῆς μνᾶς τὸν μῆνα ἕκαστον,
“interest at the rate of two drachmae on the mina each
month,” P Oxy II. 294° (A.D. 22) (= Selections, p. 34) ἐπὶ
τῷ γεγονέναι ἐν ᾿Αλεξανδρίᾳ [tH . . τοῦ ὑπογε]γραμμένου
μηνός, “on my arrival in Alexandria on the .. of the
underneted month,” BGU III. 9754 (A.p. 45) (= Selections,
Ρ. 42) μηνὸς Μεχὶρ πέμπτῃ καὶ εἰκάτῃ, ‘the twenty-fifth
day of the month Mechir,” and the illiterate P Oxy XII.
1489§ (late iii/A.D.) τοῦ ἄλλο (7 -ου) μηνὸς ἐλεύσομε (1 —par),
“J shall return in another month,” cf. ® εἰ δῖ, ἔρχομε τῷ
ἄλλο μηνί (7. ἔρχομαι. . ἄλλῳ). Ina Ptolemaic ostracon,
Μέϊ. Nic. p. 185 No. 127, we find κατὰ μῆναν (for form see
Proleg. p. 49). The expression εἰς δύο μῆνας ἡμερῶν in P
Strass I. 35° (iv/v A.D.) is said to be ‘‘ peculiar to the
Egyptian speech ” (see the introd.). The parenthetic nomi-
native in expressions of time (cf. Mt 1553, Mk 8°, Lk 928:
Moulton Pro/eg. p. 69f.) is well illustrated by P Petr III.
36 (a) verso* (Ptol.) λιμῶι παραπολλύμενος μῆνές εἰσιν δέκα,
“*perishing from hunger for the last ten months” (Edd.) :
cf. BGU IIT. 948° (iv/v A.D.) γινώσκιν ἐ[θ]έλω ὅτι εἶπέν σοι
ὃ πραγματευτ[ὴς ὅ]τι ἡ μήτηρ σου ἀσθενῖ, εἰδού, δέκα Tpis |
μῆνες --ἃ curious parallel to Lk 13'® For the adj. μηνιαῖος
cf. P Ryl IL. 206 (4)° (iii/a.D.) εἰς λόγον διαγραφῆς μηνιαίου
Αθύρ, “on account of the monthly payments of Hathur,”’
and for ἐπιμήνια, ““ monthly supplies,” see P Oxy IIT. 53117
(ii/A.D.). MGr μῆνας, pl. μῆνες, pivot.
μηνύω.
With the forensic use of this verb in Jn 117, Ac 2330. we
may compare P Par ro? (B.c. 145) where, after the descrip-
tion of a runaway slave, it is added—pnvvew δὲ τὸν Bovdd-
μένον τοῖς παρὰ τοῦ στρατηγοῦ, ‘‘if any one wishes to
report him, let him do so to the attendants of the strategus,”
and the Prefect’s proclamation for the protection of the |
410
μήπω
native population, P Lond 1171 verso (c)? (A.D. 42) (= III.
p- 107) ἐὰν δέ τις μηνυθῇ ἢ τῶν στρατευομένων ἢ τῶν
μαχαιροφόρων. . βεβιασμένος τινὰ τῶν ἀπὸ τῆς χώρας
. Κατὰ τούτου τῇ ἀνωτάτω χρήσομαι τειμωρίᾳ, See also
P Giss I. 617 (A.D. 119) πολλὰ [αἰ]κι[σθ]έϊν]τες ὑπὸ Ψάιτος
κωμογρ[αμ]ματέως Ναβοὼι ἀναγκαίως μηνύοντί ες] (/. μηνύο-
μεν) αἰὐϊτὸν λογίαν πε[π]οιηκέναι ἐπὶ τῆς κώμης Ναβοώι,
P Tebt Il. 297% (c. a.p. 123) ἐγράφη ᾿Αγαθῷ Δαίμονι
o[tlplalrnyo ἵν᾽ ἐὰν ὁ k[wpoylpappareds μὴ δεόντως τὴν
τάξιν ἡ μεμηνυκὼς πραχθῇ . .. , ‘a letter was written to
Agathodaemon the strategus in order that if the comogram-
mateus should have made an improper report upon the office
he might be mulcted . . . ’᾿ (Edd.), and P Oxy X. 1253?
(iv/A.D.) ἵνα μηδέν σου λανθάνῃ τὴν λαμπρότητα μηνύομεν,
ἔπαρχε κύριε, “we give this information that nothing may
escape your highness, my lord praefect ’? (Edd.)—an official
report concerning certain military requisitions. For the
wider sense ‘‘make known” cf. Sy// 237 (= 417)? (B.c.
273-2) χρήματα τῶι θεῶι ἐμάνυσαν ἃ ἧσαν ἐκ τοῦ ἱεροῦ
ἀπολω[λόΪτα ἀπὸ τοῦ ἀναθέματος τοῦ Φωκέων. See also P
Leid WY-® (ii/iii A.p.) (ΞΞ 11. p. 95) ἐφάνη Μοῖρα κατέ-
Xovea ζυγόν, μηνήουσα (1. μηνύουσα) ἐν ἑαυτῇ τὸ δίκαιον,
“Fate appeared holding a balance, showing that justice was
to be found in her.”” In MGr the pres. form has changed to
μηνῶ, although the aor. ἐμήνυσα retains the old spelling.
μήποτε
(=p ποτε), in the sense of “lest haply,” ‘lest per-
chance,” as in Mt 4°, 5%, a/., is seen in P Tebt I. 58%?
(8.6, 111) βεβουλεύμεθα ἐκσπάσαι τὸ ἐπιδεδομένον ὑπόμνη-
(μα) μή ποτε ἐπὶ τοῦ διαλόγου χειμασθῶμεν, ‘we have
decided to abstract the memorandum lest haply we should
come to grief at the audit,’’ and P Oxy I. 118 verso*” (late
ii/A.D.) ἐπὶ (/. ἐπεὶ) οὖν βραδύνουσι μήποτε αὐτῶν χρεία
γένοιτο εὐθέως αὐτοὺς ἐξέλασον, ‘‘since they are delaying,
lest haply there might be need of them, send them off
immediately.’’ With Lk 2184 cf, P Flor I. 995 (i/ii a.p.)
(= Selections, p. 72) προορώμεθα μήποτε ἐϊπ]ηρεάσηι (cf.
Lk 68) ἡμεῖν, ‘‘we are taking precautions, lest haply he
should deal despitefully with us.’’ For the construction
with the ind. cf. P Par 49%! (B.c. 164-158) (= Witkowski,2
Pp. 71) ἐγὼ yap νὴ τοὺς θεοὺς ἀγωνιῶ, μή ποτε ἀρ[ρ]ωστεῖ
τὸ παιδάριον, καὶ οὐκ ἔχω σχολὴν ἀναβῆναι πρὸς ὑμᾶς,
“*for by the gods I am anxious, lest haply the child is ill,
and I have no leisure to come up to you.” The construc-
tions of the word in the NT are tabulated by H. Scott in
Robertson (7.3 p. 1415. Reference may also be made to
Isidore Zp. ii. 270.
μήπου.
See 5.v. μήπω.
μήπω,
“‘not yet,” occurs in P Oxy VII. 1062! (ii/a.p.) εἰ δὲ
| τοῦτό σοι βάρος φέρει kal μήπω ἠγόρασας, Td ἀργύριον δὸς
Ζωίλωι τῶι φίλωι, ‘if it is troublesome and you have not
yet bought them, give the money to my friend Zoilus”’
(Ed.), with reference to the purchase of some fleeces. In
2. 1068" (iii/A.D.) μήπου is for μήπω---εὗρον τὸ σωμάτιν
μήπου δυνάμενον κηδευθῆναι, ‘they found the body not yet
ready to be buried ” (Ed.).
μήπως
μήπως
in the sense of “lest perchance” may be illustrated from
the interesting letter of a son to his father, expressing
anxiety regarding his safety, P Oxy XIV. 16808 (iii/iv A.D.)
καὶ yap mpd τούτου σοι ἐδήλωσα λυπούμενος ἐπὶ TH ἐν ἡμῖν
σου ἀπουσίᾳ, μήπως ὃ μὴ εἴοι (/. εἴη) σοι γένοιτο καὶ μὴ
εὕρωμέν σου τὸ σῶμα, “1 have indeed told you before of
my grief at your absence from among us, and my fear that
something dreadful might happen to you and that we may
not find your body ” (Edd.). For a similar meaning with
the ind. see P Flor II. 194!4 (A.D. 259) ὅρα δὲ μήπως οὐκ
ἔστιν xpia Acovtay μαθῖν [rept τούτου. In MGr inde-
pendent μήπως is used in questions expressing doubt or
denial, e.g. μήπως σοῦ elma; “have I perhaps told you?”
i.e. “1 have not, of course, told you” (Thumb, Handbook,
p- 181: see also Proéeg. p. 248).
μηρός,
“ΠῚ ” (Rev 1916), is common in descriptions, as e.g. of
a witness to a will, P Oxy III. 490!8 (a.p. 124) εἰμὶ ἐτῶν
X οὐλὴ [κατὰ] μηρὸν ἀριστερόϊν, or of a camel that has been
sold, P Lond 1132 4.8 (A.D. 142) (=III. p. 142) κάμηλον
θήλιαν φυρὰν κεχαραγμένη (1 πυρρὰν κεχαραγμένην) μηρῷ
δεξιῷ κάππα.
4
μήτηρ.
It is not necessary to illustrate at length this common
noun, but one or two points may be noted. Thus for its
loose use (cf. Rom 161% and see s.vv. ἀδελφός, πατήρ,
τέκνον) we may cite P Oxy X. 1296 (iii/A.D.) where the writer
greets each of two women as ‘‘ mother ”—® ἀσπάζομαι τὴν
μητέραν (for the form cf. Moulton Pro/eg. p. 49) pov
Ταμιέαν, and 15 τὴν μητέραν μου Τιμπεσοῦρί(ιν) : cf. 7. XIV.
1678 (iii/A.D.), where the same designation is applied to at
least three persons. Similarly in P Giss I. 78! (ii/A.p.)
᾿Αλινὴ Τετῆτι τῆι μητρὶ χαίρειν, the word is used as the
pet-name of an old servant. Μήτηρ is used fey as voc. in
BGU III. 814 (iii/a.p.). For the adj. μητρικός cf. P
Ryl IL. 1538% (A.p. 138-61) ὃ μητρικός pov δοῦλος Μύρων,
“my mother’s slave Myron.” In MGr it has developed
the sense ‘‘motherly.”’ The MGr noun μητέρα shows the
acc. sing. treated as nom. on the analogy of such a noun as
χώρα.
μητί.
On the translation of μητί in the NT, see Moulton
Proleg. p. 170 and Hort ad Jas 34.
μήτιγε.
With μήτιγε in 1 Cor 68 μήτιγε βιωτικά, ““ποῖ to speak
of mere affairs of daily life,” we may compare the cor-
responding μὴ ὅτι ye in P Lond 4258 (B.c. 168) (=I. p. 30,
Selections, p. 10) ὡς ἔτ[ι] σοῦ παρ[όν]τος πάντων ἐπεδε-
όμῃν, μὴ ὅτι γε τοσούτου χρόνου ἐπιγεγονότος, ‘while you
were still at home, I went short altogether, not to mention
how long a time has passed since '’—the complaint of a wife
to her husband. See also Herod. iv. 76.
411
μιαίνω
μήτις
Ξε μή τις, is found in an indirect question in BGU IV.
1141* (B.C. 13) καθ᾽ ἡμέραν δὲ τὸν θυλωρὸν (1. θυρωρὸν)
ἐξερωτῶι μή τις ἔξω ὕπνωκε, “and daily I ask the doorkeeper
whether any one has slept outside. ’’
μήτρα,
““womb”’ (Lk 238, Rom 419), may be illustrated by a
magic spell of possibly ii/A.D., found among the Hawara
papyri, Archiv v. p. 393, No. 312% ἄγε αὐτὴν τὴν
Σαραπιάδ[α] ἣν ἔτεκεν εἰδία μήτρα μαει ore ελβωσατοκ κτλ.
Wiinsch commenting on this (p. 397) refers to a tablet from
Hadrumetum (Amdol/lent 264!2*-) with the words Victoria
quem peperit Suavulva: ‘‘das letzte ist kaum ein eigent-
licher Name, sondern ein Ersatz fir den unbekannten
Namen der Mutter” (Berl. phzl. Wochenschr. 1905, 1080).
See also Archiv i. p. 429.
μητρολῴας.
For the form (1 Tim 1°) see Moulton ὅ 7. ii. p. 68.
μητοόπολις.
This subst., which in the NT is confined to the late
subscription of 1 Tim, may be illustrated from P Fay 28?
(A.D. 150-1) (= Selections, p. 81), where a notice of birth is
addressed to certain men as γραμματεῦσι μητροπόλεως,
See also the letter of the prodigal BGU III. 8465 (1i/a.p.)
(= Selections, p. 93), γεινώσκειν σαι θέλω ὅτε οὐχ [HA] Lov
ὅτι ἀναβένις εἰς μητρόπολιν, “1 wish you to know that I
had no hope that you would come up to the metropolis,”’
and the Index to OG/S s.v. Apart from ecclesiastical
use, the expression seems to have disappeared in early
Byzantine times: see Chres¢. 1. i. p. 78. For μητροπολίτης
cf. the land-survey P Ryl II. 216%. (ii/ili a.D.), where one
category is land belonging to citizens and assessed at 3 dr.—
τρίδραχμος μητροπολιτῶν.
pave,
which differs from μολύνω as maculo from ztéguino, is
never found in the NT in good part, but usually represents
moral defilement (Tit 115, Heb 121°): cf. the vision in the
dream from the Serapeum, P Par 5157 (B.C. 160) (= Se/ec-
tions p. 21, Archiv vi. p. 205) αὗται δὲ γυναῖκές εἰσιν. “Hav
μιανθῶσιν, οὐ [μ]ὴ γένονται καθαραὶ πόποτε, ** but these
are women. If they are defiled, they shall never at all be
pure.” See also P Leid Wii-4 (ii/iii A.D.) ἥκε κύριε,
ἀμώμητος, καὶ ἀπήμαντος, ὁ μηδὲ ἕνα τόπον μιαίνων, ὅτι
τετέλεσμαί σου τὸ (ὄνομα), and for the verb used in a
more general sense see P Par 14?" (B.C. 127) ἐκπηδήσαντές μοι
kal μιάναντες, ὑβρίσαντές pe, πληγὰς ἔδωκαν, and P Flor
111. 33818 (iii/A.p.) οἶδα γὰρ συνειδήσι (= σει) (*‘ conscien-
tiously ”’) σπουδάζεις ἐμοί: ἐμιάνθην yap παρὰ πᾶσι. From
the inscrr. we may cite OG/S το415 (i/B.C.) τοῦ ἀέρος τῆι
[vn ]veplar μια[ινομένου, where, however, the editor expresses
doubts as to the restoration, Sy/7 891 (= * 1240)? (ii/A.D.)
ὑβρίσει μιάνας, and Aarde/ 713° οὐ χεῖρα φόνοισι μιάνας.
The sense of legal defilement (δ 212), as in the LXX, may be
illustrated from Aristeas 166 μιανθέντες αὐτοὶ παντάπασι τῷ
τῆς ἀσεβείας μολυσμῷ. For ἀμίαντος, see s.v.
μίασμα
μίασμα,
which in the NT occurs only in 2 Pet 259, is also found in
Apoc. Petr.9 τῷ μιάσματι τῆς μοιχείας. In the late Aazbe/
1140 b.° (not before the time of Justinian) it is an epithet of
Satan—Bedudp κ[ακό]μορ[φ]ε, . . . μ[Πασμα, δράκων κτλ.
μῖγμα,
which is read in the TR of Jn 1989, is found in the magic
P Lond 121° (iii/A.pD.) (=I. p. 112) λαβὼν πηλὸν ἀπὸ
τρόχου [κε]ραμικοῦ μῖξον μίγματος τοῦ θίου κτλ.
,
μίγνυμι,
Chrest. I. τοδὶ (B.c. 240) ἀ(ρτάβας) ς βωλοπύρου
ποιουμέ]νοις μείγνυσθαι, P Amh II. 67° (c. A.D. 232) τὰ
τελευταῖα τοῖς προτέροις μιγνύναι, and OG/S 502? (ii/A.D.)
μείξας τῷ φιλανθρώπῳ τὸ δίκαιον. The verb is found only
four times in the NT and six times in the LXX. Amongst
the latter we may note the curious use in 4 Kingd 18% καὶ
νῦν μίχθητε δὴ τῷ κυρίῳ pov βασιλεῖ ᾿Ασσυρίων, where the
sense requires some such translation as ‘‘
or a wager with.”
make an agreement
For the compd. συμμίγνυμί τινι, con-
vento cum aliguo, cf. P Par 481 (B.c. 153) ἥκαμεν els τὸ
Σαραπιεῖον βολάμενοι συνμῖξαί σοι, and for συμμίσγω cf. P
Tebt I. 1218 (B.c. 118) συμμίσγειν ἅμα ἡμέρᾳ, ‘to join them
at daybreak’’ (Edd.): see further Mayser Gy. pp. 23, 91.
MGr σμίγω.
μικρός.
In P Leid ΝΕ ΙΝ (8.6. 103) (=I. p. 69) we hear of a
Nexovtrns μικρός in a context which shows, according to
the editor (p. 74), that the reference is to age rather than
to stature: see further Deissmann 4S p. 144 f. Other exx.
are not so clear. P Gen I. 284 (a.p. 136) ἀγ]οράσαι παρὰ
τοῦ πατρὸς αὐτοῦ Στοτοήτιος ἐπικαλουμένου Μικροῦ πυρόν,
is not encouraging to the meaning 7zm2o07, though, after all,
412
there is no reason why “‘ Stotoetis junior ” should not be the |
father of a family. In any case the frequent occurrence of
the formula makes it probable that it has a constant meaning: |
see P Eleph 174 (B.C. 223-222) ΤΠρενέβθιος ᾿Ιστφήνιος kal
Ψεντεὴς μικρὸς ἀπολέγονται τὴν γῆν KTA., P Tebt I. 63°°
(B.C. 116-115) γεω(ργὸς) ἹΠετερμοῦθις μι(κρὸς) “Appevéws,
and P Goodsp Cairo 3011: 38 (A.D. 191-2) μικρῷ ᾿Αφροδ(ισίῳ),
vill. 8° Αφροδ(ισίῳ) καμηλί(είτῃ) μικ(ρῷ), ᾿Αφροδ. μικ. guarer
μιμνησκομαι
μικρά μου Ἣραιδ[ο]Ἱῦς γράφουσα τῶι πατρὶ ἐμὲ οὐκ ἀσπά-
ἵεται κ[α]ὶ διὰ τί οὐκ οἶδα, P Oxy III. 530% (ii/A.D.)
Θαισοῦν τὴν μικράν (following *4 ἀσπάζου τὰ παιδία... -,
which seems to include Thaisous), and 7d. 53357 (ii/ili A.D.)
ἀσπάσασθε τὸν μεικρὸν Σερῆνον kal Kompéa καὶ το[ὺ]ς
| ἡμῶν πάντας κατ᾽ ὄνομα (a grown-up Serenus figures earlier
| in the letter).
Other exx. of the adj. are P Meyer 121°
(A.D. 115) οὐλὴ δακτύλῳ μικρῷ χειρὸ(ς) ἀριστερᾶς, P Giss
I. 201° (ii/A.D.) μεικρὸν ἔρ[γο]ν αὐτοῦ πίέμψο]ν. See also
for μικρόν τι, as in 2 Cor 11 16, P Par 47° (c. B.C. 153) (=
Witkowski?, p. 88) t μὴ μικρόν τι ἐντρέπομαι, οὐκ ἄν pe
Ses τὸ πόρσωπόν (/. πρόσωπόν) μου πόποτε, and for κατὰ
μικρόν P Petr II. 11 (1)? (111}8..6.} (= Sedectéons, p. 8), where
ἢ Perr . » | Polycrates writes to his father that he does not get his money
μεμιγμένοι (7. —ov) κριθῆι ἀ(ρτάβας) uB, BGU 11. 3γ2 5
(A.D. 154) ἀ[νδ]ράσι πονηρὸν κ]αΠ}} λῃσίτ]ρικὸν β[ίον
ἀθροῦν, ‘in alump sum,” but κατὰ μικρόν, ““ ἴπ small instal-
ments.” For the comparative see Chrest. II. 372% 11 (ii/A.D.),
where a soldier is described as—é[v] xépty Kal οὗτος 6
μεικρότερος.
μίλιον.
For this noun (Mt 541), which is a new formation from
the Lat. plur. mzléa (passuune), cf. P Strass I. 57° (ii/A.v.)
μηδὲ μείλιον ἀπεχουσῶν ἀλλήλ[ων, ‘being less than a mile
distant from each other’’—of two villages, and Sy// 418
(= 3. 888) 35 (a.D. 238) ἀπό ye μειλίων δύο τῆς κώμης ἡμῶν.
For other nouns borrowed from Latin see Moulton G7. ii.
§ 63.
μιμέομαι.
P Ryl II. 77%4 (a.p. 192) μιμοῦ τὸν πα[τ]έρα τὸν φιλότιμον
τὸν [γ]έροντα φῶτα, ‘imitate your father the lover of office,
| the brave old man” (Edd.), P Oxy X. 1295% (ii/iii a.D.)
ἰδοὺ μὲν ἐγὼ οὐκ ἐμιμησάμην σε τοῦ ἀπᾶν (/. ἀποσπᾶν) τὸν
| υἱόν pov, “see, I have not imitated you by taking away my
son” (Edd.), P Flor III. 3678 (iii/a.p.) ἐγὼ δὲ οὐ μειμήσομαί
oe: cf. 2 Thess 3: 9. For pipéopat τι, as in Heb 137, 3 Jn”,
we may cite Aazbel 85° ἤσκουν μὲν τὸ δίκαιον ἐμιμού[μην τε
τὸ καλόν, and Aristeas 188 μιμούμενος τὸ τοῦ θεοῦ διὰ παντὸς
ἐπιεικές. For μίμησις cf. P Flor III. 2927 (vi/A.pD.) κατὰ
μίμησιν τῆς ἄρτι παρελθούσης ἕκτης ἰνδ(ικτίονος), and
similarly 20. 293° (vi/a.p.), and for μίμημα (Wisd 98), cf.
Musonius p. 904 καθόλου δὲ ἄνθρωπος μίμημα... θεοῦ μόνον
τῶν ἐπιγείων ἐστίν.
| μιμητής.
—other persons of the same name figure in this ledger, twice |
without description, then’ Adp. τέκτονι, ποιμένι "Adp., and |
twice before a lacuna. In P Oxy XIV. 16663 (iii/a.p.) a
certain Pausanias writes περὶ τοῦ μεικροῦ Ilavcaviov—
evidently his son—stating that he desired to be transferred to
a cavalry regiment. A similar application of the adj. to
children is very common. We may cite, by way of example,
P Lond 8937 (a.p. 40) (= P Ryl II. p. 381) καλῶς π[οιή]-
σεις ἐξαυτῆ(9) πέμψας μοι Tov μεικρόν, ““ please therefore
send me the child immediately ” (Edd.), P Fay 113}} (a.p,
100) εἰκθύας (/. ἰχθύας) (δραχμῶν) iB ἐπὶ τὰ τετρακοσστὰ
(2. -κοστὰ) τοῦ μικροῦ, ““12 drachmas’ worth of fish for the
little one’s four-hundredth-day festival " (Edd.), P Lond
8998 (ii/a.D.) (= III. p. 208) ἔπεμψα τῇ μικρᾷ oa iB, som
sent twelve eggs to the little one,” P Giss I. 787 (ii/a.p.) ἡ
The NT usage of this word (1 Cor 415 a/.) is well illus-
trated by such a passage as Xen. Jem. i. 6. 3 οἱ διδάσκαλοι
τοὺς μαθητὰς μιμητὰς ἑαυτῶν ἀποδεικνύουσιν. It is note-
| worthy that in all its NT occurrences μιμητής is joined with
| γίνεσθαι, denoting moral effort (cf. Robertson-Plummer ad
1 Cor 111), For adj. μιμητικός cf. Vett. Val. p. 17°.
μιμνήσκομαι.
The act. μιμνήσκω, which is not found in the NT, is seen
in P Giss I. 91° (ii/A.D.) μιμνή[σκει] ἡμῶν συνεχῶς, and for
pres. mid., as in Heb 2°, 133, cf. P Hamb I. 374 (ii/a.p.)
ἀναγκαῖον γάρ ἐστι μνημίσκεσθαι (/. μιμνήσκεσθαι) τῆς
καλοκαγαθίας σου, and BGU IV. 10246 (iv/v A.D.) pipyn-
φκόμενος ὧν ἔπρᾳσες. The perf. μέμνημαι in the sense of
“bear in mind,” ‘hold in remembrance,” is common, e.g-
,
μισεω.
P Ryl IT. 8131 (c. A.D. 104) τοῦ κατασπορέως.. -. ὀφείλοντος
ἐν μεμνῆσθαί μου τῆς γενομένη[ς] αὐτῷ ἐντολῆς παρόντος
σο]ῦ, ‘the inspector of sowing ought to have remembered
my order given when you were present” (Edd.), P Oxy III.
525° (early ii/A.D.) μέμνη[σ]ο τοῦ νυ[κ]τ[ελίου] Ἴσιδος τοῦ
ἐν τῶι Σαραπίιείωι, ‘remember the night-festival of Isis at
the Serapeum” (Edd.), P Ryl II. 23538 (ii/a.D.) διὸ μέμνησο]
419
καὶ ἡμῶν κἂν πάνυ τιϊνὰ ἄϊλλα πράττῃς, “therefore bear
us too in mind even if you are engaged in quite other pursuits ”’
(Edd.), and P Oxy XIV. 1664! (iii/A.p.) ὅτι ob μόνοι ἡμεῖς
μεμνήμεθά cov ἀλλὰ Kal αὐτοὶ ἡμῶν of πάτριοι θεοί, τοῦτο
δῆλον ἅπασιν, “that not only we but also our ancestral
gods themselves hold you in memory is clear to all Za(iBidds) yin
μεμνημένη τῆς ἀγαθῆς σου προαιρέσεως, ‘remembering your
goodwill” (Edd.). For a similar use of the 1 aor. ἐμνήσθην,
cf. P Tebt IT. 4108 (a.p. 16) μν[ή]σθητι ols] (cf Lk 245)
ἐν τῷ Τρ[Πστόμῳ μεἐφιλοτ[ι]μοῦ σὺν ἐμοὶ μεῖναι, “" remember
how zealous you were at Tristomos to remain with me”
(Edd.), 23. 4207 (iii/a.p.) μνήσθητί μου (cf. Lk 2345) ὃν
Στ , ΄ αν ΧΕΙ ΄ “ ce
καγὼ πεποίηκα σοι ATO ἀρχῆς μέχρι τέλους, remember |
me and what I also have done for you from beginning to
end” (Edd.), P Oxy VIII. 10708 (iii/a.p.) ὑμεῖς οὐδὲ ὅλως
ἐγράψατε οὐδὲ ἐμνήσϑητέ μου περὶ τῆς ἀσφαλείας τῆς οἰκίας
ἡμῶν, “you have not written at all nor remembered me in
regard to the safety of our house” (Ed.), Prezsighe 159°
μνήσθητι ὑμῶν καὶ παράδος ὑμῖν θεραπείαν ---α temple
μισθέω
μίσθιος.
Deissmann’s contention (ZAZ, p. 72) that this word is
not to be regarded as a specifically NT word, but as belong-
ing to the ordinary Greek of the time, receives further
confirmation from such a passage as P Amh II. 9215 (a.D.
162-3) οὐχ ἕξω δὲ κ[ο]ινωνὸν οὐδὲ μίσθιον γενόμενον τῆς
ὠνῆς ὑποτελῆ. The editors translate, (1 will have no
partner or servant who is liable on account of the contract,”
but Wilcken (Chvest. I. p. 370) from its association with
κοινωνόν prefers to take μίσθιον as =‘ tenant,” “‘sub-
lessee.” The adj. is also found in P Flor III. 3227! (A.D.
2582) μίσθιοι £5.
μισθός.
For the primary sense of this word “ wage,” ‘‘salary,” cf.
P Tebt IT. 3842°(a.D. 10) τέλους γερδίων καὶ τῶν τούτων
μισθῶν, “ weavers’ tax and wages,” P Fay 91° (A.D. 99)
τὸν ἡμερήσιον μισθόν, “daily wage,” P Lond 846™ (a.p.
140) (=IIT. p. 131, Chrest. 1. p. 382) ἀπ[όρου] μου o[v]ros
καὶ μισθοῦ πορίζοντος τὸ ζῆν ἀπὸ τῆς yepS.a[k]s—petition
| of a weaver, who works for a wage (μισθοῦ), and has no
inscr. to Aesculapius, and 23. 4018 ἱστορήσας ἐμνήσθην τῆς
- . « ἀδελφῆς.
The verb is also found c. dat. in the sense
of “recall” to one in P Lille $1 (iii/B.c.) καλῷς οὖν |
ποιήϊσε]ις μνησθεὶς Θεοδώρωι, ἵνα... , “you will do well
to recall to Theodorus that . . . ,” 16. 121 (B.C. 250-249)
ἐμνήσθην σοι kal παρόντι περὶ τῶν p (ἀρουρῶν), “1 have
recalled to you verbally the matter of the 100 arourae.”’
With Lk 154 cf. Pss. Sol. x. 4 καὶ μνησθήσεται (for form
see Robertson Gr. p. 357) Κύριος τῶν δούλων αὐτοῦ ἐν
ἐλέει (cited by Plummer ad 1), and with Lk 23%
Christian sepulchral inscr. from Antinoopolis Pre/szgke 1563°
K(dprje μ]νήσθητι [τῆς δο]ύλη(ς) σου [ἐν τῇ] βασιλείᾳ σου.
μισέω,
which survives in MGr μισῶ, is not so common in our
sources as we might have expected, but cf. PSI III. 158%?
(iii/A.D. ?) βαρυόσμους μεισουμένους ὑπὸ τῶν ἀ[σ]τείων
γυναικῶν, “ evil-smelling persons hated by refined women,”
7). I. 4122 (iv/A.p.) ἅπερ ἡ φύσις peot, P Oxy VI. go2?’
(c. A.D. 465) μισοῦσειν yap of νόμοι τοὺς τὰ ἄδικα δια-
πραττομέν[ο]υς, ‘for the perpetrators of injustice are hateful
to the laws” (Edd.), and the Christian amulet 20. VIII.
T1512 (v/A.D. Ὁ) φεῦγε πν(εῦμ)α μεμισιμένον (/. μεμισημένον).
For the subst. μῖσος cf. Vett. Val. p. 24255 ἡ ἐπιστήμη . .
ὑπὸ τῆς ἀληθείας στηριζομένη TO. . μῖσος ἀποδιώξει, and
the quotation from Menander Fyagm. p. 187 s.v. κατατίθημι.
With Jenandrea p. 1878 θεῖον δὲ μισεῖ μῖσος, cf. Ps
138 (139)**, where the same cogn. acc. occurs.
μισθαποδότης.
With Heb 11® we may compare the Christian P Gen I.
1427 (Byz.) (as corrected p. 36) τῷ μισ[θ]αποδότῃ bed. For
the corresponding verb cf. the sepulchral inscr. from a Coptic
cemetery, C/G IV. 9124° μισθαπο[δοτήσας.
cf. the |
means (πόρος) for discharging a public liturgy, P Oxy IV.
7248 (A.D. 155), where a slave is apprenticed to a shorthand-
writer to be taught shorthand μισθοῦ τοῦ συμπεφωνημένου
“at a salary agreed upon” of 120 silver drachmae, and
P Fay 1038 (iii/a.D.) μ]ισθὸς τοῖς ἠρκάσι αὐτόν, “pay for
the bearers” in connexion with funeral expenses. See also
the temple inscr. at El-Kab /reisigke 158 ᾿Ανδρόμαχος
Μακεδὼν ἀφίκετο πρὸς ᾿Αμενώθην χρηστὸν θεὸν μ[ι]σθοῦ
ἐργαζόμενος καὶ ἐμαλακίσθη καὶ ὁ θεὸς αὐτῶι ἐβοήθησε
αὐθημερή.
The dim. μισθάριον occurs in the illiterate P Tebt II.
μισταρίων ἀτῆς, ‘it wasarranged with you that these should
be sent from her earnings” (Edd.). A new compd. μισθο-
πρασία is found in P Lond 1164 (2)© (a.D. 212) (=TIL.
Ρ- 164), and is understood by the editors as denoting a sale
| under the terms of a lease (cf. EEF Arch. Rep. 1907-08,
Ρ- 57): for μισθαποχή in the sense of μίσθωσις see P Gen
I. 70! (A.D. 381) (= Chest. I. p. 448) 4 μισθαποχὴ κυρία
καὶ ἐπερωτηθεὶς ὡμολόγησα. For μισθοφόροι ἱππεῖς, “* mer-
cenary cavalry” cf. P Grenf II. 315 (B.c. 104) (see Archiv
ii. p. 155), and for the ‘‘ requisitioning ”—éml pro Popopg—of
a camel to assist in transporting a porphyry pillar cf. P Lond
32819 (A.D. 163) (= II. p. 75).
μισθόω.
The act. of this verb in the sense of ‘‘let out for hire ”’
seen in PSI I. 302 (A.D. 82) μεμίσθωκά σοι εἰς ἔτη ἕξ . ..
τὰς ὑπαρχούσας μοι. . ἀρούρας, P Amh 11. 92°° (applica-
tion for a lease—a.D. 162-163) ἐξουσίας σοι οὔσης ἑτέρο[ι]ς
μεταμ[ι]σθοῦν ὁπότε ἐὰν αἱρῇ, ἐὰν φαίνηται μισθῶσαι, ‘the
right resting with you to make ἃ fresh lease with other persons
whenever you choose, if you consent to my proposal” (Edd. ).
For the mid. ‘‘have let out to one,” “hire,” cf. Meyer Os¢x
50° ὧν (ἀρουρῶν) ἐμισθωσάμη(ν) τῷ α(ὐτῷ) y (ἔτει), P Oxy
III. 500%? (A.D. 130) pepe(= υὐσθώμεθα τὰς προκιμένας
ἀρούρας, and P Fay 93° (A.D. 161) βούλομαι μισθώσασθαι
παρὰ σοῦ τὴν μυροπωλαικὴν καὶ ἀροματικὴν ἐργασίαν, “1
wish to lease from you your business of perfume-selling and
is
μίσθωμα
414
πατῇ : ὃ Ι
unguent-making,” to which the vendor replies—* Κάστωρ,
᾿Αντιφίλου μεμίσθωκα kat( = θ)ὼς πρόκιται, “1, Castor, son
of Antiphilus, have made the lease as is above written.”
Ψ
μίσθωμα
μνῆμα
Wi τό (ii/iii A.D.) (ΞΞ 11. p. 153) διὸ συνίσταμαί σοι διὰ
τοῦ μεγάλου ἀρχιστρατήγου Μιχαήλ, κύριε κτλ., and the
magic P Lond 12128? (iii/A.D.) (=I. p. 92) παρεμφαίνων....
| τῷ ἀρχαγγέλῳ Μιχαήλ. On the part Michael played in
is not so common as we might have expected, but for the |
meaning ‘‘rent,” ‘‘hire,”’ we may cite such a passage as
Syll 831 (=%1200)5 (iv/iii B.c.) ὑποτελεῖ δὲ μίσθωμα
Νικήρατος Κτησιφῶντι καθ᾽ ἕκαστον ἐνιαυτὸν ἀργυρίου
δραχμὰς πεντα[κ]οσίας ἀτελεῖς : cf. 20. 615 (=*1024)38
(c. B.C. 200) μίσθωμα ἀποδιδ[ό]τω αὐτοῦ. We have the
plur. in 26. 634 (= *% 271)*8 (B.C. 335-4) εἰς δὲ τὰ μισθώματα
τῆς πόμπης, 1.45. ‘‘ad apparatum pompae”’ (Ed.).
There |
seems to be no exact parallel to the usage in Ac 28%, see |
Lightfoot Pril7ppians,? p. 9 n.3. For μίσθωσις, ‘‘a letting
for hire,” cf. BGU ΠῚ. 916° (time of Vespasian) ἡ] μίσθωσις
ἥδ᾽ ἡ (cf. Proleg. p. 178) εἰς ἐνιαυτὸν [ἔ]να, P Fay 961?
(A.D. 143) (= Chrest. I. p. 372) οὗ ἔχει ὃ Σύρος ἐν μισθώσει |
ἐλαιουργίου, ‘‘for the oil-press leased by Syrus,” 76. 2°
μενούσης κυρίας τῆς μισθώσεως ἐφ᾽ ols περιέχει πᾶσει, “the |
lease in all its provisions remaining να] (Edd.), and |
P Oxy XIV. 1673 margin (ii/A.D.) τῶν ἀμπελουργῶν Tas |
μισθώσις πέμψον, [να τῆς ξυλοτομίας ἄρξωνται, ‘send
the leases of the vine-dressers, in order that they may begin
the pruning” (Edd.).
μισθωτός.
ΘΡᾺ Ἱ
μισθωτοῦ τινων οὐσίων, Sy// 58779 (B.c. 329-8) μισθωτοῖς
τοῖς ἐπὶ τὸν πύργον καὶ τὸν πυλῶνα πλινθοφοροῦσιν
(‘‘carrying bricks”) καὶ πηλοδευστοῦσιν (‘building with
clay’’). For μισθωτής, ‘‘lessee,” ‘‘tenant,” which is not
found in the NT (but see 1 Macc 679), cf. P Tebt II. 3084
(A.D. 174) μισθωτα[]ς δρυμῶν, “‘ lessees of marshes” (Edd.),
μισθωταῖς tep(od) χει(ρισμοῦ) (cf. Archiv i. p. 140), and
PSI III. 2224 (iii/A.D.) μισ]θωτοῦ ἀγρίων θήρας ζῴων [κ]αὶ
ὀρνέων (see the editor’s introd.).
Πηιτυλήνη.
According to Meisterhans Gr. p. 29 the spelling Μυτιλη- |
vatos is regularly found in the Attic inscrr. from v-ii/B.c.,
and it is not till B.c.
similation, takes its place. See however the iii/B.c. papyrus
P Petr 11. 39(a)! Μιτυλην[αίωι. So Ac 20!, except L
which reads Μυτυλίνην (Moulton G7. ii. p. 79).
Ἠιχαήλ.
In view of Paul’s reference to the θρησκεία τῶν ἀγγέλων
in Col 238, it is interesting to note the existence of the great
Church of St. Michael situated close to the walls of Colossai,
and continuing as a religious centre long after the name of
the town had itself disappeared: see C. and B. i. p. 214 ff.
Sir W. M. Ramsay also cites various inscrr. showing that
the worship of Michael was common in Asia Minor, e.g. 76.
ii, p. 541, No. 404 where Michael is named along with
Gabriel and other angels, and zd. p. 741, No. 678 where the
words +-’Apxavyede Μιχαήλ, ἐλέησον τὴν πόλι cov κ[α]ὶ
ῥύση αὐτὴν ἀπὸ τοῦ πονηρί(οῦ) -ἰ- (cf. Mt 613, Lk 114 ΑἹ ran
round the pillar of a very ancient church (now destroyed) at
Afion-Kara-Hissar. Other references to Michael are P Leid
18 (A.D. 83-84) τοῦ ᾿Ακουσιλάου γενομένου
100 that MurvAnvaios, due to dis- |
magic see ΝΥ. Lueken Michael: eine Darstellung und
Vergleichung der jidischen und der morgeniindisch-
christlichen Tradition vom Erzengel Michael, Gottingen,
1898, and for Michael, as the angel of peace, guiding the
souls of the righteous to the heavenly Jerusalem, see Charles’
note on Zest. x22. paty. Benj. vi. 1.
μνᾶ.
For this Semitic word, used as a Greek money unit for 100
drachmae (about £4), cf. P Lond 277!° (a loan—a.v. 23)
(= II. p. 217) τόκου ὡς ἐκ δραχμῆ μιᾶς τῇ μνᾷ τὸν μῆνα
ἕκαστον, ““ αἱ the interest of ἃ drachma per mina per month ἡ
—the usual rate of interest: so 2d. 33618 (A.D. 167) (= 1].
p. 221), and P Oxy XIV. 16737 (ii/aA.D.) τὸ δὲ πέρας
ἤτησα τὴν μνᾶν, ὡς ἔδοξέν σοι, ‘‘ eventually I asked for the
mina, as you thought right.” The word is used with reference
‘‘sapphire”) μνᾶν ὅλκην, α΄. For the form μναεῖον cf. 76.
I. 9 verso?® (iii/iv A.D.) with the editor’s note, where it is
pointed out that the Attic mina is divided into 16 τέταρται
(unczae) and the Egyptian mina into 18, for μναιαῖον cf. 26.
III. 496% (A.p. 127), and for μναγαῖον cf. zd. VI. 905° (A.D.
170) (see Mayser G7. p. 167 f. for the inserted y).
Πνάσων.
This proper name (Ac 2118), which was common among
the Greeks, appears e.g. in P Hib I. 413 (c. B.c. 261)
ἀπεστ[άλκ]αμεν πρὸς σὲ Μνάσωνα [τὸ]ν δοκιμαστὴν μετὰ
φυ[λα]κῆς, “1 have sent to you Mnason the controller under
guard” (Edd.). On the reading of Cod. Beza (D) in Ac /.c.,
which elucidates the narrative, see Knowling 2G7Z ad 1.
μνεία.
For the epistolary phrase μνείαν ποιεῖσθαι, which is used
by Paul in 1 Thess 17, Rom 11°, Eph 115, Philem‘, cf. the
letter of Isias to her husband, who was at the time ‘in
retreat’ in the Serapeum at Memphis, P Lond 428 (B.c. 168)
(=I. p. 30, Selections, p. 9) ot ἐν olkwt πάντες --σοῦ
διαπαντὸς μνείαν ποιούμενοι --, and especially, in connexion
with prayer, as in the Pauline passages, BGU II. 632°
(ii/A.D.) μνίαν σου ποιούμενος παρὰ τοῖς [ἐν]θάδε θεοῖς
ἐκομισάμην [ely ἐπι[σἸτόλιον «tA. and Aazdel 983°™
(B.C. 79)—
Δημήτριος ἥκω πρὸς μεγάλην Ἴσιν θεάν,
μνείαν ἐπ᾿ ἀγαθῶι τῶν γονέων ποιούμενος
καὶ τῶν ἀδελφῶν καὶ φίλων μου kat ὄνομα.
Other exx. of the phrase from the inscrr. are Sy// 929
(=*685)?® ὑπ[ὲ]ρ χώρας μόνον ἐφαίνοντο μνείαν πεποι-
ἡμένοι, Prvene 501° ὅπως οὖν καὶ ὃ δῆμος φαίνηται μνείαν
ποιούμενος τῶν καλῶν καὶ ἀγαθῶν ἀνδρῶν, and similarly
Magn 9015-- 411 ii/B.c. On the form μνεία for the older
μνηία see Mayser G7. p. 127.
μνῆμα.
For μνῆμα, ‘“tomb,’’ “ monument,” as in MGr, cf. BGU
IV. 102413 (iv/v A.D.) ἔφθα]σεν εἰς τὸ μνῆμα τ[ῆς φίλης
μνημεῖον
αὐτοῦ, and Aarée/ 821 (iv/B.c.) εἰκὼν μνῆμα χρόνου (ἐστί)
(ze. ‘‘ fragile est”’).
Lyn μεῖον
is by no means so common in the papyri as we might have
expected, but see P Flor I. 91° (a.p. 225) φθάσαντός μου
πρὸς τοῖς μναιμίοις (/. μνημείοις) τῆς αὐτῆς κώμης. Vitelli
ad ἡ. cites also P Casati 19, 5 p. 139. An interesting ex.
may be cited from Sy// 399 (=% 858) (after A.D. 161),
a stone originally found in Rome, and afterwards transferred
to Britain, but now destroyed—HpéSns μνημεῖον kal τοῦτο
εἶναι τῆς αὑτοῦ συμφορᾶς καὶ τῆς ἀρετῆς τῆς γυναικός"
ἔστιν δὲ οὐ τάφος: τὸ γὰρ σῶμα ἐν τῇ Ἑλλάδι καὶ νῦν
παρὰ τῷ ἀνδρί ἐστίν : cf. also Cagnat 1V. 6607 μ[η]δενὶ
ἐξέσται μήϊτε πωλῆσαι μήτε ἀγοράσαι μήτ[ε] τὸ μνημεῖον
. προν[οηθῆναι] ἑαυτοῦ.
μνήμη.
For μνήμην ποιεῖσθαι in its ordinary sense of ‘make
mention” (as perhaps also in 2 Pet 115: see Mayor adZ.),
we may cite the letter attributed to the dying Hadrian,
P Fay 197°, in which the Emperor announces his intention
of making a simple and accurate statement of certain facts—
αὐτῶν τῶν πραγμάτων ἁπλῆν [. . . ἀκριβ]εστάτην
μνήμην ποιούμενος. Exx. of the subst. = “memory,”
‘“remembrance,”’ are Chrest. I. 2639 (A.D. 156) ἐπιστολὴ
τοῦ κρατίστης μνήμης Μαμερτείνου, P Ryl II. 23513 (ii/a.p.)
ἔχων ὑπογύως ἐν μνήμηι τὰς τιμὰς ὧν ἀγοράζει ἐξαρτισμῶν,
**having fresh in his mind the prices of the fittings which he
415
| καὶ μογιλάλοι ἢ Kal ταῖς ἀκοαῖς παραποδιζόμενοι.
buys ’’ (Edd.), P Oxy II. 237-30 (a.p. 186) σὺ ὁ κύριος
τῇ θεογνώστῳ cov μνήμῃ καὶ τῇ ἀπλανήτῳ προαιρέσει
ἀνενεγκὼν τὴϊν γραφεῖσ]άν σοι ὑπὸ τοῦ στρατηγοῦ ἐπι-
στολήν, “your lordship exercising your divine memory and
unerring judgement took into consideration the letter written
to you by the strategus” (Edd.), 76. IX. 12199 (iii/a.p.)
διὰ τὴν μνήμην τίο]ῦ πατρὸς αὐτοῦ, 73. X. 1320 (A.D. 497)
᾿Επιφανίῳ [υἱῷ τοῦ τῆς] μακαρίας μνήμης Ἰωσήφ, and Sy//
740 (- *1112)® (before A.D. 212) 6 μνήμης ἀρίστης Ἰούλιος
᾿Αριστέας. For the adj. μνημονικός cf. BGU IV. 11327
(B.C. 13) κατὰ μνημονικὴν συγγραφήν, and for μνήμων
in the phrase ἀγορανόμωι . . . μνήμονι cf. P Ryl II. 11813
(B.C. 16-15) with the editors’ note.
μνημονεύω.
For μνημονεύω, ““ remember,” c. gen., as in 1 Thess 13
(see Milligan ad /.), cf. PSI VI. 651? (iii/B.c.) καλῶς ἂ]ν
ποιοῖς (cf. Mayser Gy. p. 326) μνημονεύων ἡμῶν. We should
have expected the same construction in the Christian letter
μοιχαλίς
The subst. μνημονεῖον, ‘‘record-office,” is found in P Oxy
X. 12827 (a.p. 83) αἱ. : cf. Archiv i. Ρ. 190f., where it is
shown that μνημονεῖον and γραφεῖον are practically identical.
μνημόσυνον.
Kaibel 367 15. (iii/a.p.)—
᾿Αένεον τόδε σῆμα πατὴρ εἴδρυσε θυγατρί,
ἀθανάτην μνήμην, μνημόσυνον δάκρυον.
μνηστεύω.
For this verb = “‘ promise in marriage,” ‘‘betroth,” ef,
P Flor I. 364 (iv/a.D.) μνηστευσαμένου μου τοίνυν τῷ
ἡμετέρῳ υἱῷ Ζωΐλῳ τὴν τῆς θείας pov [
θυγατέρα Tae. . tovy [ἅμα ἐκ νηπίας ἡλικίας πρὸς
γάμου κοινωνίαν.
μογιλάλος.
The earliest citation we can give for this NT ar. εἰρ.
(Mk γ83), except perhaps LXX Isai 358, is from a ii/a.p.
copy of a probably Ptolemaic astrological calendar, P Oxy
ΠῚ. 465728 οὐὗτος ὁ θεὸς ποιεῖ γῆρας πολὺ... . οὗτος μὴ
ἔχοντα ὀφθαλμούς, οὗτος ὅμοια κτήνι, οὗτος μογιλάλα, οὗτος
κωφά, οὗτος νωδά, ““1Π15 deity causes long old age, and
persons with no eyes and like a beast and dumb and deaf
and toothless’”’ (Edd.): cf. Vett. Val. p. 7312 γίνονται δὲ
With
the variant μογγιλάλος in Mk ἐς. (WLNA 28 33 αἰ)
cf. the word poyyds in P Lond 653} (early iv/a.D.) (= III.
Ρ- 241) οὐκ εἰμὶ μογγός, ‘‘Iam not hoarse,’’and see Moulton,
Gr. ii. p. τοῦ.
μόγις.
Mayser (Gr. p. 17) cites only one ex. of μόγις for μόλις
(see s.v.) from Ptolemaic times, P Magd τι (B.c. 221)
(= Chrest. I. p. 520) μόγις ἕλκοντες τὸ πλοῖον ἠγάγομεν
ἐπὶ τὸν ὅρμον τοῦ ᾿Αρσινοΐτου, “hauling the vessel with
difficulty we brought it to the harbour of Arsinoé.” For
later exx. see P Oxy 11. 29819 (i/a.p.) μόγις (δραχμὰς)
X ἀπαιτήσας, P Lips I. 105!° (i/ii a.p.) μόγις τὸν τῆς
BeBpeypévns ἀπήρτισα, P Strass I. 41° (a.p. 250) μό[γι]ς
ἤ[χ]θησαν, and PSI I. 40? (vi/A.p.) μόγις μετὰ πολλῶν
καμάτων. The adj. poyepds is well illustrated by Kazbe/
1519: -
τοῖός τοι θνητῶν μογερὸς βίος, ὧν ἀτέλεστοι
ἐλπίδες, αἷ[5] μοιρῶν νήματ᾽ ἐπικρέμαται.
᾿μόδιος,
P Heid 61° (iv/a.D.) (= Selections, p. 126), but the writer |
substitutes pot for μου--παρακαλῶ [o]iv, δέσποτα, ἵνα
μνημον[εἸύῃς μοι els τὰς ἁγίας σου εὐχάς. Sy// 139
(= 5. 284)" (iv/B.C.) μνημονεύων (6 δῆμος) ἀεὶ τῶν εὐεργετῶν
καὶ ζώντων καὶ τετελευτηκότων may recall Heb 137. The
verb is followed by the acc., as in 1 Thess 2° a/., in
BGU IV. 1024%* (iv/A.D.) ἀλλὰ τόκον οὐκ ἔν[ι οὐδὲ
τὴν σύνπλησιν ἐκείνων μνημονεύειν : cf. P Strass I. 414?
(A.D. 250), where, in a dispute regarding an inheritance,
one of the parties exclaims—od μνη[μ]ονεύω δέ, τί ἐν τῇ
μεσειτίᾳ ἐγένετο, “1 do not remember what took place in
the negotiation,” and receives the rejoinder—ovd μέμνησαι
οὖν ; ‘do you not then remember ὃ
| μοδίους δεκάπεντε, and OG/S
a dry measure containing 16 sextarzz, z.e. about a peck:
cf. P Thead 3255 (a.D. 307) κρίθης μοδίους τεσεί -- tero)-
ἐράκοντα ἐννέα μοδί(ους) μθ, P Gen I. 6217 (iv/a.p.) νίτρου
3339 (i/B.c.) σειτομετρίαν
ἔδωκεν ἀνὰ πέντε μοδίους.
μοιχαλίς.
To the examples of this late word, = ‘‘a married woman
who commits adultery” (Rom 7%), given by Lob. Phryz.
Ρ- 452, we may add Zest. xzz. patr. Levi xiv. 6, where the
high priests are charged with having intercourse both with
unmarried and with married woien—7rdépvats καὶ pot-
᾿ χαλίσιν συναφθήσεσθε.
μοιχάομαι
In the figurative use of the word in Jas 44 Schmiedel
(Winer-Schmiedel Gr. p. 254) refers μοιχαλίδες both to
men and to women (cf. v./. μοιχοὶ καὶ μοιχαλίδες N°KLP),
but the fem. μοιχαλίς ‘is alone appropriate in this sense,
since God is always thought of as the husband” (Ropes 7CC
ad 1). For the form μοιχαλίς for μοιχάς (Vett. Val. p. 1047)
Wackernagel (Hed/enistica, p. 7) compares δορκαλίς for
δορκάς, and μαιναλίς for, pads. See also Kennedy
Sources, p. 116.
μοιχάομαι.
After the example of the LXX translators of Jeremiah and
Ezekiel, this verb, ‘‘commit adultery with,” is used in the
NT with either sex as subject—Mk 10! of the man, 20.15 of
the woman. According to Wackernagel He//enzstica p. 7 ff.
the verb would seem to belong to a ‘‘more vulgar” layer of
Hellenistic Greek than potxadls. For a verb μοιχαίνω
(not in LS) see Vett. Val. p. 118° πολυκοιτοῦσι δὲ καὶ
μοιχαίνουσι kal καταφημίζονται.
μοιχεία.
For the plur. of this subst., as in Mt 1513, Mk 75], cf.
παρατυγχάνουσα τῷ Tod ["Apews πορ]νίας <Kal> μοιχείας
κατίσ[τ]ησιν, ‘Venus in conjunction with Mars causes
fornications and adulteries” (Edd.). On the OT usage of
μοιχεία see s.v. πορνεία. Wackernagel (He//enistzca, p. 9)
conjectures a possible Doric form *pouxa, ‘‘ adultery.”
μοιχεύω,
‘commit adultery ’”’ on the part of the man, occurs in the
astrological PSI III. 1584 (iii/a.p. ?) οἱ δὲ καὶ τὰς ἰδ[) ας
γυναῖκας μοιχεύουσιν : cf. Mt 5*8. For a discussion of the
verb and its cognates in later classical and in Jewish Greek
ef. R. H. Charles, Zhe Teaching of the New Testament on
Divorce (London, 1921) p. 91 ff., and see s.v. πορνεύω, also
Wackernagel, Hedlentstica, p. 9.
μοιχός,
ordinarily ‘‘adulterer,’’ is apparently used of sodomy in
the illiterate P Oxy VIII. 1160%* (iii/iv A.D.) ἔγραψές μοι
δὲ ὅτι κάθῃ ἐν ᾿Αλεξανδρίαν (/—(a) μετὰ τοῦ μυχο[Ὁ] (1. por-
X0[0]) σου" γράψον μοι δὲ τίς ἐστιν ὁ μυχός (1. μοιχός) μου,
**you wrote to me, ‘You are staying at Alexandria with
your paramour.’ Write and tell me, who is my paramour”
(Ed.).
μόλις.
P Tebt I. τοῦ (B.c. 114) μόλις ἕως τῆς KE χωρισθήσονται,
‘* they will hardly depart until the 25th” (Edd.), P Ryl II.
113°? (A.D. 133) μόλις πάντα τὰ ἐμαυτοῦ πωλήσας ἐδυνήθην
πληρῶσαι, “1 was with difficulty able to complete this by
selling all my property” (Edd.), P Oxy VIII. 1117}
(c. A.D. 178) μέτρια κεκτήμεθα ἐξ ὧν kal μόλις ζῶμεν, and
Kaibel 5311 μόλις ποτὲ ηὗρον δεσπότ[ην] εὐνούστατον.
In MGr μόλις may have a temporal sense, ‘‘ just now,”
The word is perhaps related to p@dos, Lat.
moles, just as μόγις comes from μόγος (Boisacq, p. 643).
‘as soon as.”
416
μονογενής
μολύνω.
The metaphorical use of this word in the NT (1 Cor 87,
Rev 34, 144) is well illustrated by the uncanonical fragment
P Oxy V. 8go!® ἀλλὰ μεμολυ[μμένος] ἐπάτησας τοῦτο τὸ
ἱερὸν τόπον ὄν]τα καθαρόν, ‘but polluted as thou art thou
hast walked in this temple, which is a pure place.” Cf. also
Epict. ii. 8. 13 ἐν σαυτῷ φέρεις αὐτὸν (scz/. θεὸν) καὶ
μολύνων οὐκ αἰσθάνῃ ἀκαθάρτοις μὲν διανοήμασι ῥυπαραῖς
δὲ πράξεσι.
μολυσμός.
For this NT ἅπ: elp. (2 Cor 7) cf. 166
ἀκαθαρσίαν τε οὐ τὴν τυχοῦσαν ἐπετέλεσαν, μιανθέντες
Aristeas
αὐτοὶ παντάπασι τῷ τῆς ἀσεβείας μολυσμῷ, “they are
guilty of gross uncleanness and are themselves utterly tainted
with the pollution of their impiety ” (Thackeray), and Vett.
Val. p. 24218 τὸν τρόπον pov ἐκκαθᾶραι πάσης κακίας
καὶ παντὸς μολυσμοῦ καὶ τὴν ψυχὴν ἀθάνατον προλεῖψαι.
μονή.
Some exx. of this important Johannine word (Jn 14” 9)
may be given. In P Hib I. 93? (c. B.C. 250) ἐγγύωι μονῆς,
ib. 11131 (c. B.C. 250) (= Chrest. II. p. 7) μονῆς Καλλι-
δρόμου, P Grenf 11. 7947 (late (iii/A.D.) μωί-- οὐνῆς [καὶ
ἐμ]φανίας, it is used technically in sureties for the ** appear-
ance” of certain persons (cf. d7chiv i. p. 409 f.): see also
P Oxy VIII. 112175 (a.p. 295) ἀξιοῦσα δὲ τούτους
ἐπαναγκασθῆναι ἱκανὰ] ἔνγραφα παρασχεῖν μονῆς καὶ
ἐμφανείας, ‘requesting that they may be compelled to
provide written security that they will stay and appear”
(Ed.), P Flor I. 349 (A.D. 342) ὁμολογῶ. . . éyyva(= a)-
σθαι μονῆς Kal ἐμφανείας Αὐρ(ήλιον). The meaning is
doubtful in P Goodsp Cairo 1519. (A.D. 362), addressed to
the 7ifarzz of the Hermopolite nome, where the complainant
Aurelia states with regard to violences to which she had
been subjected—éhavépwoa τῇ μονῇ καὶ τῷ βοηθῷ [το]ῦ
πραιποσίτου. The editor translates, ‘‘ I have made known
both to the establishment of the fraefosttus and to his
assistant,’’ dismissing as impossible here the later sense of
‘*monastery ” which μονή has for example in P Lond 392?
(vi/vii A.D.) (=IL. p. 333) ᾿Αλεξᾶ(ς) kal Δανιὴλ οἰκονόμου
(1-ὁμοι) τῆς po(=o)vAs τοῦ Λευκωτίου, ‘ Alexas and
Daniel stewards of the monastery of Leucotius.” A similar
sense is found by Wilcken in a Munich papyrus, Céres¢. I.
4344 (A.D. 390) ἀπὸ τῆς] αὐτῆς Μονῆς Xe[p]atov, where he
regards Μονῆς as denoting the ‘‘mansio, Station” of
Chaireas. In BGU III. 742%i-4 2 (time of Hadrian) et
ταῖς ἀληθ[ιἹναῖς ἀντὶ φερνῆς ἡ παραχώρησις ἐγένετο καὶ
εἰ ἣ μ[ο]νὴ προτέρα ἐγένετο τῆς σιτολ(ογίας) KTA., μονή is
apparently the term of residence which was ended by the
παραχώρησις. For the adj. μόνιμος, ‘“ stable,’’ ‘* enduring,”
cf. P Amh 11. 489 (B.c. 106) παρεχέτω τὸν οἶνον μόνιμον
ἕως ᾿Αθὺρ A, “let him supply wine that will keep until
Athur 30,’’ and Kazbel 5794 (ii/A.D.) ὦ μερόπων ἐλπίδες οὐ
μόνιμοι.
μονογενής
is literally ‘one of a kind,”’ ‘‘only,” ‘‘ unique” (ezcxs),
not ‘‘only-begotten,”” which would be povoyévyntos (z7:2-
2 66
μόνος
genitus), and is common in the LXX in this sense (e.g. |
Judg 11", Ps 21 (22)*1, 24 (25)'*, Tob 315}. It is similarly
used in the NT of ‘‘only” sons and daughters (Lk γ13, 3%,
9**), and is so applied in a special sense to Christ in Jn 1414,
3% 12, τ Jn 4°, where the emphasis is on the thought that, as
the “ only ” Son of God, He has no equal and is able fully to
reveal the Father. We cannot enter here into the doctrinal
aspects of the word, or into a discussion on the sources,
Orphic or Gnostic, from which John is sometimes supposed |
to have drawn his use of it, but reference may be made to the
art. by Kattenbusch ‘Only Begotten” in Hastings’ DCG
ii. p. 281f. where the relative literature is given. A few
exx. of the title from non-Biblical sources will, however, be
of interest. In an imprecatory tablet from Carthage of
iii/A.D., Witnsch AF p. 1857, we find—dpxitw σε τὸν θεὸν
- + + τὸν μονογενῆ τὸν ἐξ αὑτοῦ ἀναφανέντα, where the |
editor cites the great magical Paris papyrus, 1555 εἰσάκουσόν
pou ὃ ds μονογενής. With this may be compared P Leid
μοι [ἔλυσεν] τὸ ἅγιον πνεῦμα, τὸ μονογενές, τὸ ζωόν. See also
Vett. Val p. 11. An inscr. in memory of a certain Plu-
tarchus, Kazbe/ 1465 (iiifiv s.D.) describes him as μουνογενής
πέρ ἐὼν καὶ πατέρεσσι φίλος. And the word is apparently
used as a proper name in C. and B. i. p. 115, No. 17 (Hiera-
polis) Φλαβιανὸς 6 καὶ Movoyous εὐχαριστῶ τῇ θεῷ, where
Ramsay thinks that we should probably read Movoyévns or
ΜηνογένηΞ. For the true reading in Jn 11" it is hardly
necessary to refer to Hort’s classical discussion in Two
Dissertations, p. τ ff.
μόνος.
beyond the point of safety” (Edd.), and 2." σὲ γὰρ μόνον
ἔχω μάρτυρα, ‘for I have only you to witness” (Edd.).
For neut. μόνον as an adv. cf. P Eleph 13% (B.c. 223-2)
ὁ δὲ ἐπήινει μόνον, ἐπέταξεν δ᾽ οὐθέν : cf. the letter of a
father to his son, P Oxy III. 531" (ii/a_p.) τοῖς βιβλίοις
σον αὐτὸ μόνον πρόσεχε] φιλολογῶν καὶ ἀπ᾽ αὐτῶν ὄνησιν
tas, “‘ give your undivided attention to your books, devoting
yourself to learning, and then they will bring you profit ”
(Edd.). For the common phrase of μόνον, ἀλλὰ καί εἴ.
P Ryl IL 116% (4p. 194) οὗ μόνον ἐξύβρισαν ἀλλὰ καὶ
τὴν ἐσθῆτά μου περιέσχισαν, “not only abused me but tore
ts,” 22. ii, ; ὅτι ἀηδῶς ἔχις διὰ
my garmen 2435" (11[Α..».} οἴδαμεν ἀηδῶς ἔχις διὰ es ἐπῆν, Ὡς a fs ἐμῆς. In Syil 888
τὴν λιψυδρίαν, τοῦτο οὐ μόνον ἡμεῖν γενάμενον ἀλλὰ καὶ
πολλοῖς, “τε know that you are distressed about the
deficiency of water; this has happened not to us only
but to many ”’ (Edd.). For κατὰ μόνας, 2s in Mk 4195 al,
cf. Menander Fragm. p. 46 καὶ viv ὑπὲρ τούτων
συνάγουσι κατὰ μόνας, “they are having ἃ private
party,” and Menandrea p. 38°, The phrase is written
as one word in BGU IIL 813** (ii/a.p.), as read in
Archiv ti. p. 97. MGr μόνος, “alone”: μονός, “simple,”
** single.”
PART V.
Vv-% (iiifiv av.) (ΞΞ Π- p. 21) εὐχαριστῶ σοι κύριε Br] | H°CPI-
417
μορφή,
μονόφθαλμος
is an Ionic compound (Herod. iii. 116 a/.) condemned by
the Atticists (Lob. Phryn. p. 136), but revived in the later
vernacular (cf. Mt 18%, Mk 987). According to Ammonius
it is to be distinguished from ἑτερόφθαλμος : ἑτερόφθαλμος
μὲν γὰρ ὁ κατὰ περίπτωσιν πηρωθεὶς τὸν ἕτερον τῶν
ὀφθαλμῶν, μονόφθαλμος δὲ ὁ ἕνα μόνον ὀφθαλμὸν ἔχων ὡς
ὁ Κύκλωψ (cited by Rutherford WP, Ρ- 209 f.).
μονόω.
This common classical verb may be illustrated from
Musonius p. 73} εἰ δ’ ὁμολογήσεις τὴν ἀνθρωπείαν φύσιν
μελίσσῃ μάλιστα προσεοικέναι, ἢ μὴ δύναται μόνη ζῆν,
| ἀπόλλυται γὰρ μονωθεῖσα «rh. Fora possible instance of
the subst. μόνωσις see Chrest. 11. 555 (ap. 368) with the
editor's note.
With Tob 1%, where the Most High is said to have given
Tobit χάριν καὶ μορφήν, ‘‘grace and favour (beauty, RV
marg.)”’ in the sight of Enemessar, cf. the forms of saluta-
tion P Leid Di (z.c. 162) (=I. Ρ- 25) περὶ μὲν οὖν
τούτων ὅοι (/. δοίη or δοῖέν) σοι ὁ Σάραπις καὶ 4 Ἶσις
ἐπαφροδισί[αἷν, χάριν, μορφὴν πρὸς τὸν βασιλέα, and
ib. K¥ (c. Bc. 99) (ΞΞ 1. p. 52) πα[ρακαϊλῶ δὲ κ[αὶ] αὐτὸς
τοὺς θεούς, ὅπως δῶσιν αὐτοῖς χίάριν καὶ μοϊ]ρφ[ὴϊν πρὸς
τὸν βασιλέα : see also Syil 802 (-- 3 1168)9 (ς. Ec. 320)
νεανίσκον εὐπρεπῆ τὰμ μορφάν, Vett. Val. p. 15 6]... ἥλιος
εν σημαίνει. ἐπὶ γενέσεως βασιλείαν... φρόνησιν,
μορφήν, κίνησιν, ὕψος τύχης κτλ., where the editor
understands by μορφήν, “ pulchritudinem.” Kennedy (ad
Phil 25 in 57) has shown from the LXX usage that “the
word had come, in later Greek, to receive a vague, general
meaning, far removed from the accurate, metaphysical
content which belonged to it in writers like Plato and
Aristotle.” Hence the meaning must not be over-pressed
in the NT occurrences, though μορφή ‘always signifies a
form which truly and fully expresses the being which
underlies it.” This is seen in such passages from the papyri
as P Leid WES (ii/iii sp.) (Ξ Π. p. 103) σὲ μόνον
ἐπικαλοῦμαι, τὸν μόνον ἔν κόσμῳ διατάξαντα θεοῖς καὶ
ἀνθρώποις, τὸν ἑαυτὸν ἀλλάξαντα σεαυτὸν μορφαῖς ἁγίαις
καὶ ἐκ μὴ ὄντων εἶναι ποιήσαντα, if. τ"5.25 (— ΤΙ, Ρ- 127)
ἐπικαλοῦμαί σε, κύριε, ἵνα μοι φάνῃ ἡ ἀλητί = θ᾽ ινή σου
μορφή, and the magic P Lond 121592 (iii/a.p.) (= 1. p- 102)
ἧκέ μοι, τὸ πνεῦμα τὸ ἀεροπετές,. .. καὶ ἔμβηθι αὐτοῦ
εἰς τὴν ψυχήν, ἵνα τυπώσηται τὴν ἀθάνατον μορφὴν ἐν
φωτὶ κραταιῷ καὶ ἀφθάρτῳ. The word is found fr in the
resenpt of Antiochus 1., OG/S 383 (mid. i/B.C.)—*7 μορφῆς
μὲν (εἰκόνας παντοίαι τέχνη... κοσμήσας, 2 σῶμα
(Ξ- 1238)" (6. αὐ. 160) μορφή is combined with the
more outward σχῆμα.--συγχέαι τῆς μορφῆς καὶ τοῦ σχή-
paros, and in Kathe] 1118 it is used with reference to 2
compse—
Μικρὰ μὲν ἡ λίθος ἐστίν, ἔχει δ᾽ ἡδέῖαν ὁὀπωπόν
ἔνδον τίῶ᾽ν μορφῶν, ὡς ἰὸν ἐν ταλάροις.
In Epict. iv. 5. 19 μορφή is practically equivalent to
ἤ ἐκτὸς περιγραφή or σχῆμα: cf. Mk 164) where Light-
foot (Philippians*, p. 129) admits that μορφή ‘“‘has no
54
μορφόω
peculiar force,” but suggests that σχῆμα ‘ would perhaps
be avoided instinctively, as it might imply an illusion or
an imposture.’’ MGr μορφή, μορφιά, ἐμορφιά, ὀμορφιά.
Boisacq (p. 645) notes a possible connexion with Lat.
forma (by dissimilation from *morg*hma or *mrgthma), but
gives also another hypothesis σοῦ, μάρπτω (p. 612).
μορφόω.
The only occurrence of this verb in the Greek Bible is in
Gal 415 (but cf. Aq. Isai 4415), where Burton (JCC ad Δ)
thinks that ‘‘ the words not unnaturally suggest a reversal of
the preceding figure [cf. 1 Thess 27], those who were just
spoken of as babes in the womb, now being pictured as
pregnant mothers, awaiting the full development of the
Christ begotten in them.’”” He compares the use of πλάσσω
in Jer 1° mpd τοῦ pe πλάσαι σε ἐν κοιλίᾳ, Rom 92°,
τ Abhay AL)
μόρφωσις.
Pallis ad Rom 259 regards μόρφωσιν as probably a Stoical
term -- παίδευσιν, “education,” and compares μορφωμένος
in MGr applied toa well-educated person. With 2 Tim 3°
cf. Philo De Plantat. 70 (ed. Wendland) ἐπεὶ καὶ νῦν εἰσί
τινες τῶν ἐπιμορφαζόντων εὐσέβειαν, οἱ TO πρόχειρον τοῦ
λόγου παρασυκοφαντοῦσι φάσκοντες οὔθ᾽ ὅσιον οὔτ᾽
ἀσφαλὲς εἶναι λέγειν ἀνθρώπου θεὸν κλῆρον. The subst.
μβόρφωμα is found gezzguies in Aquila’s version of the OT:
see HR s.z.
μοσχοποιέω.
This compound verb, which in Ac 7541 takes the place of
ἐποίησε μόσχον in Ex 324, is claimed by Blass (ad Ac Z.c.)
as an example of the faculty which the Greek language never
lost of forming new words. No other instance of it occurs
in the LXX or in profane writers, but it follows the model
of the Platonic εἰδωλοποιέω (ef. 605 C); cf.
(Plut. A/ex. 1), ἀγαλματοποιέω, εἰκονοποιέω.
εἰδοποιέω
μόσχος.
The invariable Biblical use of μόσχος in the sense of
““calf”’ is seen in such passages as P Ryl 11. 229?° (letter
regarding farm stock—aA.D, 38) ἐπιμελοῦ δὲ kal τοῦ μόσχου,
“do you also take care of the calf,” P Fay 121% (c. a.p.
100) καὶ τὸ δέρμα τοῦ μόσχου οὗ ἐθύ[σ]αμεν αἴτησον
πα[ρὰ τοῦ] κυρτοῦ βυρσέως, ‘Sask the hunch-backed tanner
for the hide of the calf that we sacrificed’ (Edd.), and
P Oxy IX. 1211‘ (list of objects for a sacrifice ‘*to the most
sacred Nile”—ii/A.p.) μόσχος a. In BGU V. 1188 (c. a.p.
150) it is laid ἀονη--ἀσφρα[γ]ίστους μόσχους οὐκ ἐξὸν
θύειν, and consequently in P Lond 4724 (a.p. 188) (=TII.
p. 22) we have a certificate of payment of a tax in respect of
a calf to be sacrificed —bréypawpe τέλος μόσχου θυομένου, and
in P Grenf II. 64° (ii/ili A.p.) a certificate issued by ‘‘a
sealer of sacred calves” that he had examined a sacrificial
calf and found it without blemish—tatpoporyooppaytoris
(2. tepo—) ἐπεθεώρησα μ[ό]σχ[ο]ν θυόμενον (cf. BGU I. 250 =
Chrest. 1. 87—after a.D. 130). The dim. μοσχάριον occurs
in PSI VI. 600 (ii/B.c.), which also shows μοσχοτρόφος
(cf. P Gurob 224—iii/B.c.). For pooxopayetpos, ‘a calf-
butcher,” see P Oxy XIV. 17648 (iii/A.D.), where the editors
418
μῦθος
in their note compare BGU I. 311 (a.p. 605) Χοιρομαγείρῳ,
and ἰσικιομάγειρος in a Rainer papyrus af. Wessely Mien.
Steud. 1902. 129 (A.D. 596).
μουσικός.
In an action before the Emperor Claudius in which
Isidorus, the Gymnasiarch of Alexandria, raises a complaint
against King Agrippa, the Emperor taunts Isidorus with the
fact that he is the son of a female musician—daoands [ἐ]κ
μουσικῆς εἶ, ᾿Ισίδωρε, and receives the answer—éy]d μὲν
οὔκ εἰμι δοῦλος οὐδὲ μουσικῆς [vi]ds, ἀλλὰ διασήμου πόλεως
[᾿ΑἸλεξαν[δρ]εί[ας] γυμνασίαρχος (Chres¢. I. τ 4111: Sf), From
P Flor I. 748 (A.b. 181) συμφωνίας πάσης μουσικῶν τε καὶ
ἄλλων, P Oxy X. 12759 (iii/A.p.) συμφωνίας αὐλητῶν καὶ
μουσικῶν (cf. Rev 1833), T. Grassi (in S4 JZ iii. p. 130)
concludes that μουσικοί was not a merely general term, but
denoted a special class of performers. Cf. however P
Oxy III. 519° (account of public games—ii/A.p.) ὑπὲρ
μου[σ])ι[κῆς (δραχμαὶ)...
μόχθος.
For this expressive subst. = ‘‘labour,” “Shardship” (1 Th
2° a/.) cf. the mantic P Ryl 1. 2817 (iv/a.p.) κνήμη εὐώνυμος
ἐὰν ἅλληται onpatve γυναῖκι ψόγον ἐκ μοιχείας δούλοις δὲ
ἀπειλαὶ καὶ μόχθοι (1. ἀπειλὰς καὶ μόχθους), “if the left
leg quiver, it signifies for a woman censure in consequence
of adultery, and for slaves, threats and labour” (Edd.), and
Kaibel 8511 (ili/A.D.) ἐσθ]λοῖς οὐ Keved μόχθων [x ]apts.
The verb is found in the oracular 76. 1039! μοχθεῖν ἀνάνκη"
μετα[ β]ολὴ δ᾽ ἔσται καλή, and the adj. in P Tebt I. 2457
(B.C. 117) μ[ο]χθηρὰν ἀγωγήν, ‘nefarious conduct” (Edd.),
and the epigrammatic PSI I. 17 recto %-4 (iii/A.D. Ὁ) ἔνθεν
és ἀθανάτους kal ἀείζωο[ν] βίον ἦλθεν | τοῦτο τὸ μοχθηρὸν
σῶμ᾽ ἀποδυσάμενος.
μυέω.
For the original technical use of this verb, ‘‘initiate”’ into
the mysteries, which may underlie the Pauline usage in
Phil 415 (cf. 3 Macc 289), it must be enough to refer to such
passages from the inscrr. as OG/S 530° θεοπρόποι. . .
οἵτινες μυηθέντες ἐνεβάτευσαν, 16. 764!" (ii/B.c.) ταῖς
ma |payeyevnpevats θεωρίαις εἰς τὰ Νικηφόρια καὶ μυηθείσαις,
with the editor's note, ‘‘quae legationes ad Nicephoria
venerunt et per eam occasionem mysteriis Cabirorum
initiatae sunt.” The subst. μύησις occurs ézs in the latter
document-—* ἥι[περ ἐπιβάλλον ἣν ἡμέραι τὴν τῶν ἐφήβων
μύησιν ἐπιτελεῖσθαι, " τό τε τῆς μυήσεως ἕνεκεν ἀθρο[ισθὲν
πλῆθος ἐδείπνισεν ἐν τῶι. In later eccles. Greek 6
μυούμενος denotes one who is about to be baptized, a
candidate for baptism: cf. Anrich Das antike Mysterien-
wesen (Gottingen, 1894), p. 158, Inge Chrestian Mysticrsm,
pp. 4, 349, and for a similar use of μύησις see SAA/ 1.
ἘΣ δὲ
μῦθος.
This subst., which in the NT is confined to the Pastorals
and 2 Pet 116 in the sense of ‘‘ fable,” ‘‘ fanciful story,” is
similarly used in Aazbe/ 2771£—
᾿ΑΨευδεῖς] μούνη kal πρώτη [τοὺς πρὶν ἀοιδούς
δεῖξα,] καὶ οὐκέτι μοι μῦθον [ἐρεῖτ᾽ ἀρετήν.
,
μυκαομαι
Gf. Epict. iii. 24. 18 σὺ δ᾽ Ὁμήρῳ πάντα προσέχεις καὶ
τοῖς μύθοις αὐτοῦ. For the more primary sense of ‘‘ word,”’
“story” cf. Sy// 492 (= 3382)? (B.C. 290-280) τοὺς μύθου[ς]
τοὺς ἐπιχωρίους γέγραφεν, Avibe! 185° (i/B.c.—i/A.D.) καὶ
γνῶθι μύθους, οἷς σοφῶς ἐτέρπετο, and 878!" ἀλκῇ καὶ
μύθοισι καὶ ἐν βουλαῖσι κρατίστους | ἄνδρας ἀγακλειτοὺς
γείνατο Κεκροπίη. A good ex. of the adv. μυθωδῶς is
afforded by Aristeas 168 οὐδὲν εἰκῇ κατατέτακται διὰ τῆς
γραφῆς οὐδὲ μυθωδώῶς, ‘nothing has been set down in the
Scripture heedlessly or in a mythical sense” (Thackeray).
μυκάομαι.
This NT ἅπ. elp. (Rev 10%) is used of the ‘‘roar” of the
sea in Kazbel το ϑ83--
παντᾶι δὲ μελανθέι ῥοίζωι
σπερχόμενος βαρὺ πόντος ἐνὶ σπήλυγξι βαθείαις
μυκᾶτ᾽ ἐξ ἀδύτων.
Cf. P Leid W**- 80 (ji/iii a.p.) (= II. p. 155) ἔσω προσ-
βαλόμενος μύκησαι ὀλολυγμός (1. —dv), also 3% μύκησαι
ὅσον δύνασαι.
μυκτηοίζω.
This verb, which is rare outside the LXX (cf. 3 Kingd
1857, 4 Kingd 1051}, and means properly ‘‘turn up the
nose’’ as a sign of contempt, ‘‘ridicule” (see Ov. S7é. i.
171 cited s.v. μαίνομαι), is found in the NT only in Gal 67
θεὸς οὐ μυκτηρίζεται, where perhaps we may translate ‘*God |
is not deceived,’’ or ‘‘ outwitted”’ by an easy metonymy, he
who is outwitted being thereby made ridiculous (Burton
ICC ad /.): cf. the remark of Pollux (Kock III. p. 257, Fr.
1039) to the effect that Menander used μυκτηρισμός for
ἐξαπάτη. Cf. Menander /ragm. p. 172, and Durham Voc.
p. So.
For μυκτήρ in its literal sense of ‘‘nose,” ‘‘ nostril,” cf.
the medical recipe P Oxy VIII. 1088?! (early i/A.D.) αἷμα
ἀπὸ μυκτήρων στῆσαι, ‘to stop nose-bleeding,” also 2: 8% 39,
μυλικός.
For the form cf. ὀνικός, and μυλονικός cited s.v. μύλος.
μύλινος.
Syll 583 (= 5996)16 (c. i/A.D.?) ἄγαλμα μαρμάρινον
Ἀρτέμιδος ἐπὶ παραστάδι μυλίνῃ. The editor compares
C/G IL. 33714 σὺν τῇ κειμένῃ σορῷ ἔσω μυλίνῃ, [ely ᾧ ἔνεστί
μου ἥ γυνή, and quotes Boeckh to the effect that the
reference is to the kind of stone of which millstones were
made.
μύλος,
“a mill,” as in Mt 2451, Rev 1855, occurs in P Oxy II.
27817 (a lease—A.D. 17), where it is laid down —peta τὸν
χρόνον ἀπίοκαϊταστησάτωι 6 μάνης τὸν μύλον ὑγιῆι Kal
ἀσινῆι, οἷον καὶ παρείληφεν, “αἴ the end of the time the
servant shall restore the mill safe and uninjured in the
condition in which he received it” (Edd.). With the μύλος
ὀνικός (Mk 9%), cf. P Ryl II. 16729 (A.p. 39) μυλαῖον
ἐνεργὸν ἐν ᾧ μύλοι OnBarkol τρεῖς σὺν κώπαις Kal τραπέζαις,
“a mill in full working order, containing 3 Theban mill-
stones, with handles and nether-stones” (Edd.), and similarly
BGU IV. 1067° (A.D. 101-2). See also the new compound
419
μύρον
μυλονικός in P Lond 3357 (A.D. 166-7 or 198-9) (=II. p.
191). Μυλοκόπος, ‘ mill-stone-worker,”’
Tebt 11. 27812 (early i/a.p.).
is found in P
Πὸύρα, Πύρρα.
Μύρρα (neut. plur.) is read in Ac )γῦ B, but the cursive
81 reads Μύραν, a form which Ramsay (Pau/, p. 129)
supports from the modern name with acc. Μύραν and gen.
Mipwy. The single liquid, as in Ac 211 D, is also attested
in C/G III. 4288 διὰ τῶν ἐν Μύροις ἀρχείων : cf. Winer-
Schmiedel Gr. p. 58, Moulton G7. ii. p. 101.
μυριάς.
For μυριάς = 10,000, as in Ac 199, it is sufficient to cite
P Tebt II. 3088 (a.p. 174) (= Chrest. I. p. 376) τιμὴν
βίβλου μυριάδων δύο, ‘the price of 20,000 papyrus stalks ’’
(Edd.), Ρ Amh II. 10729 (a.p. 185) κριθῆς ἀρταβῶν
μυριάδων δύο, ‘620,000 artabae of barley,’ and P Oxy
VIII. 111544 (A.D. 284) μυριάδας tpis καὶ ὀκτακισχιλ[ίους,
“*38,000.” The sense of unlimited numbers, like our
‘‘myriads,” as in Rev 5% a/., is seen in the Christian
amulet P Iand 61° (v/vi A.D.) ᾧ (sc. θεῷ) παραραστκουσιν
(2. παραστήκουσιν) μύριαι μαιριάτες (1. μυριάδες) ἀγγέλωϊν :
for other exx. see the editor’s note σώ 7, and cf. Moulton
Egyptian Rubbish-heaps, p. 31 f.
μυρίζω.
This verb (Mk 148) for ‘‘ anoint” is restored in the magic
P Lond 12119 (iji/a.p.) (=I. p. 90) after a much mutilated
line—8bs els τὴν ὄψιν μυρ[(ζε]σθαι. In MGr μυρίζω means
“smell.”
μυρίοι,
which in the NT (Mt 1834 αΔ} denotes a very large, an
unlimited number, is used literally = 10,000 before a
collective subst. in P Petr III. 41 verso (iii/B.c.) κατὰ
μυρίαν δεσμήν, ‘for 10,000 bundles”; cf. 20, τ,
μύρον.
For this Semitic loan word (cf. Lewy Avemdworter, pp.
42, 44) we may cite a private account of c. A.D. 1, P Oxy IV.
73613 μύρου εἰς ἀποστολὴν ταφῆς θυγατρὸς Φνᾶς (τετρώ-
βολον), ““Ῥεγβιπιε for the dispatch of the mummy of the
daughter of Phna 4 ob.” (Edd.), and the medical prescription
πρόσμιξον μέλι Kal ῥόδινον, ‘dilute some gum with balsam
of lilies, and add honey and rose-extract” (Edd.). In P
Giss I. 931} μύρον αὐλητήν, the editor suggests that μύρον
ought perhaps to be written as a proper name—Mipov: cf.
the name ᾿Αβρότονον (properly = ‘‘southernwood”) in Men-
ander’s plays. In P Ryl II. 420 (ii/a.p.) we hear of an
ἀρτοκόπος, a μυροπώλης, and an ἠπητής (“cobbler”): for
the adj. see P Fay 935 (A.D. 161) βούλομαι μισθώσασθαι
παρὰ σοῦ τὴν μυροπωλαικὴν καὶ ἀροματικὴν ἐργασίαν, “1
wish to lease from you your business of perfume-selling and
unguent-making ”’ (Edd.). We may add that in Aazbe/ 726?
Boisacq (p. 886) refers to σμύρις, connecting with English
smear.
μυστήριον
μυστήριον.
There are many aspects of this important word which lie
outside our immediate purpose, but its use as a technical
term in pagan religion to denote a “secret ’’ or “‘ secret doc-
trine ’ known only to the initiated, which they are not at
liberty to disclose, may be briefly illustrated. Thus from the
inserr. we have OGZS 331% (Pergamon—mid. ii/B.c.) διετα-
ξάμεθα δὲ ἀκολούθως τούτοις καὶ περὶ θυσιῶγ καὶ πομπῶγ
καὶ μυστηρίων τῶν ἐπιτελουμένωμ πρὸ πόλεως αὐτῶι ἐν
τοῖς καθήκουσι καιροῖς καὶ τόποις, 0. 5281" τοῦ μεγάλου καὶ
κοινοῦ τῆς Βειθυ[νίας να]οῦ τῶν μυστηρίων ἱεροφάντ[ην, 70.
540%! (end i/a.p.) ᾿Ατταβοκαοὶ οἱ τῶν τῆς θεοῦ []ἸλεέγΣ |
Magnae] μυστηρίων μύστ[αι ἐτεῆμησαν τὸν [ἑαυτῶν φίλον
καὶ εὐεργέτην, and 24. 7215 (iv/A.D.) ὁ δᾳδοῦχος τῶν ἁγιωτά-
των ᾿Εἰλευσῖνι μυστηρίων [Νικαγόρας. In the sepulchral
epigram Abel 5884 a priest is described α5---ἐκτελέσας μυσ-
τήρια πάντοτε σεμνῶς, cf. 24.7 τὰ βίου συνεχῶς μυστήρια
σεμνά, where the adv. συνεχῶς is used for an ad).
λέγειν τὴν στήλην καὶ τὸ μυστήριον τοῦ θεοῦ : cf. ἢ 1" ἄτερ
γὰρ τούτων ὁ (θ)εὸς οὐκ ἐπακούσεται, ἄλλως (ἀ)μυστηρίασ-
τον οὐ παραδέξιί = εἶται, ‘nam sine his deus non exaudiet,
alioqui (non) initiatum non admittet” (Ed.). The word
seems to refer to a material object in P Leid V *¥9 (iti/iv
A.D.) δότε οὖν πνεῦμα TO ὑπ᾽ ἐμοῦ κατασκευασμένῳ μυσ-
τ[ηρ]ΐῳ. In an interesting love-charm from a Berlin papyrus
(Ρ Berol 9909), now edited in Aegyftus iv. (1923), pp. 305-8,
the unusual formula δὐκεῖται παρὰ σοὶ Td θεῖον μυστήριον
occurs, apparently with reference to the fact that some of the
hair of the beloved was attached to the papyrus, which had
been inserted in the mouth of the mummy (whose νεκυδαίμων
was invoked to aid the lover). In an incantation to the Great
Deity in P Lond 461° (iv/a.p.) (=I. p. 68) the words |
occur—ty® εἰμι Μουσῆς (7. Matos) 6 προφήτης σου ᾧ
παρέδωκας τὰ μυστήριά σου τὰ συντελούμενα ᾿Ιστραήλ.
See also the magical P Par 5747477 (iv/A.p.) διέβαλεν γάρ
σου τὰ ἱερὰ μυστήρια ἀνθρώποις els γνῶσιν. Another ex.
of the word, which we owe to the courtesy of Dr. Victor
Martin, is afforded by an unedited Genevan papyrus, un-
fortunately mutilated at the most interesting point, where the
writer assures his readers that if, in priority to extraneous |
pleasures (ὑπερόρια ἡδέα), they auspiciously perform the
mysteries, things will afterwards turn out well for them—ei]
yap ἐπ᾽ ἀγαθοῖς πρότερον τῶν. .[.ο]Ἱυσων τὰ μυστήρια τελέ-
[covet] ὕϊσ]τερίο]ν αὐτοῖς συμβαίνίει. ..
equivalent of Mt 683,
εὐ a sort of pagan
The Biblical usage of the word follows different lines |
and is traced with great fulness by J. A. Robinson
Ephesians, p. 234 ff., where in particular it is shown |
hat in its NT sense a mystery is “ποῖ a thing which
must be kept secret. On the contrary it is a secret
which God wills to make known and has charged His |
Apostles to declare to those who have ears t6 hear lege
(Ρ. 240). So far then as this word is concerned we are not
prepared to find any ‘‘intimate”’ connexion between Paulin-
ism and the mystery-religions: cf. H. A. A. Kennedy δ.
Paul and the Mystery-Religions (London, 1913), C. Clemen
Der Einfluss der Mysterienreligionen auf das dlteste Christ-
entwm (Giessen, 1913), and for a different view W. Bousset
Kyrios Christos, Gottingen, 1913, p. 125 ff., R. Reitzenstein
From |
420,
| ἑαυτοῦ υἱὸν Kal μωρ[ό]ν τινα.
μωρός
Die hellenistischen Mysterienreligionen, Leipzig, 1910. Im-
portant discussions on the word will be found in E. Hatch
Essays on Biblical Greek, Oxford, 1889, p. 57 ff., H. von
Soden ZVTIV xii. (1911), p. 188 ff., and T. B. Foster 4/7
xix. (1915), p. 402ff.: cf. also S. Cheetham’s Hulsean
Lectures on Zhe Mysteries Pagan and Christian, Lon-
don, 1897. For the μυστήριον κοσμικὸν ἐκκλησίας of
Didache xi. 11, explained by Harnack on lines of Eph 5",
cf. MGr μυστήριον = ‘“‘sacrament,’’ used of marriage: see
G.F. Abbott in The Nineteenth Century, 1908, p. 653 ff.,
who shows that the modern wedding week in Macedonia fits
most closely the Eleusinian Mysteries.
μυωπάζω.
For a full discussion of this difficult word in 2 Pet 1° see
Mayor Comm. ad /., where it is shown that the meaning is
screw up the eyes in order to see, as a short-sighted man
does, and consequently that μυωπάζω limits, rather than
intensifies, the preceding τυφλός. Apart from the Petrine
passage the only known instance of the verb in Greek
literature is Ps. Dionys. Κεῖ. Hier. ii. 3, p. 219 (cited by
Suicer), where after speaking of the Light which lighteth
every man, he proceeds ‘‘if a man of his own free will closes
his eyes to the light, still the light is there shining upon the
soul μυωπαζούσῃ kal ἀποστρεφομένῃ (blinking and turning
away).”
| μώλωψ,
found in the NT only in 1 Pet 2%4, is defined by Bengel
(ad 1.) as ‘‘vibex, frequens in corpore servili’”: cf. Sir 2817.
μῶμος.
In 2 Pet 218 this word is used in the ‘‘ Biblical’’ sense of
“blemish” (cf. Lev 2121). For the meaning ‘‘blame δ
“reproach,” as in classical Greek (cf. also Sir 1154, 1818)
see Kaibel 9487 (Rom. )—
οὕνεκ᾽ é[yo πι]νυτ[ᾶ]τα kal ἀγλαὸν ἤθεσι κόσμον
8a[k]a καὶ ἐϊγ]μώμου πάντοθεν εἰρυσάμην,
where ἐ[γ]μώμου = ἐκ μώμου (see Index). See 5.Ὁ. ἄμωμος.
Boisacq (pp. 57, 637 0-2, 655) connects μῶμος with the
Homeric ἀμύμων and with μιαίνω.
μωρολογία,
“ foolish talking’ (Eph 54): cf. Plut. Aor. 504 B οὕτως
οὐ ψέγεται τὸ πίνειν, εἰ προσείη τῷ πίνειν τὸ σιωπᾶν᾽ ἀλλ᾽
ἡ μωρολογία μέθην ποιεῖ τὴν οἴνωσιν.
μωρός.
In the nursery acrostic P Tebt II. 27885 (early i/a.b.) it
is said of a lost garment—)éwy ὁ ἄρας, μωρὸς --ὁ -- ἀπολέσας,
(αι lion he was who took it, a fool who lost it”: cf. BGU
I. 4513 (A.D. 203) ἐπῆλθεν αὐτῷ, ἐπαγαγὼν σὺν α[ὐ]τῷ τὸν
1ό. IV. τοφθῖϊ. 35. (ii/A.D.)
Μάρων ἐπικαλί(ούμενος) μωρός shows the word used as ἃ
nickname, cf. the cognomen Brutus (Liv. i. 56. 8): so the
diploma of club membership with reference to the boxer
Herminus—P Lond 11784 (a.p. 194) (=III. p. 217)
γεινώσκετε! ὄντα [ἡμῶν] συνοδείτην “Eppeivoy, τὸν καὶ
Μωρόν, ‘‘ know that we are adopting as member Herminus,
also called Morus.” The word is a Greek word, and it is
μωρός 421 Motors
quite unnecessary to identify it in Mt 522 with Heb. md | Movoje.
Numb 20? (cf. RV marg.). It is found in the Midrashim, | For this the older form of the proper name, as in the
and may well have passed into use amongst the Aramaic-_| LXX, see Thackeray Gy. i. p. 163. The spelling Moves,
speaking population in the time of Christ: see further Field | Μουσῆ, is found in P Oxy VIII. 11162! (a.p. 363), Ρ
Notes, p. 3ff., Moulton Gr. ii. p. 152f., and Allen 7CC ad | Grenf 11. 102! (vii/a.p.), a/ See further Preisigke
Mt Zc. MGr μωρέ, ‘‘ well now!” | Namenbuch, s.vv.
Ν
Ναζαρέτ---ναύκληρος
Ναζαρέτ.
On the form of this proper noun see Burkitt Syrtac Forms,
pp. 16, 28f., and cf. 77S xiv. p. 475 f., Moulton Gy. ii.
p- 107 f.
Ναζωραῖος.
To Allen’s discussion of this word in 7CC 2d Mt 2%,
add ZNTIV xxi. (1922), p. 122 ff.
vat.
For this strong particle, responsive and confirmatory of a
preceding statement, as in Mt 1527 a/., cf. a report of the
proceedings of the Senate P Oxy XII. 14137 (A.D. 270-5)
γ]ραμματεὺς πολειτικῶν εἶπί(εν)" val. See also Ey. Petr. 9
with Swete’s note. The word survives in MGr, but is some-
times changed to vatoke, and sometimes strengthened with
μάλιστα (Thumb Handbook, p. 199).
Ναιμάν.
On the different forms of this Semitic name found in the
MSS of Lk 457, see Blass Gr. p. 17 n#., Moulton G7, ii.
Ρ- 84.
VQ0C,
which in hoth LXX and NT is applied to the temple at
Jerusalem, occurs in the inser. on the front of the temple of
Athene Polias at Priene—Prtene 156
βασιλεὺς ᾿Αλέξανδρος
ἀνέθηκε τὸν ναὸν
᾿Αθηναίηι Τολιάδι.
See Fouillac Recherches, p. 61, and cf. Sy// 21444 (c. B.C.
267) παρὰ τὸν ved τῆς ᾿Αθηνᾶς τῆς ΙΠοϊλιάδος with refer-
ence to a temple in honour of the same goddess at Athens.
In 7. 730 (=* 1102)?* (B.c. 175-4) the word is apparently
to be distinguished from the wider and more general ἱερόν,
““the temple precincts ’’—8o0dvar δὲ αὐτῶι καὶ (ε)ϊκόνος
ἀνάθεσιν ἐν τῶι ναῶι. ἀναγράψαι δὲ τόδε τὸ ψήφισμα εἰς
στήλην λιθίνην καὶ στῆσαι ἐν Tet αὐλεῖ τοῦ ἱεροῦ, and for a
still clearer ex. of ναός as the special “" shrine” or dwelling-
place of the god, cf. P Par 35 (B.c. 163) (= Wilcken UPZ
1. Pp. 130) οὐ μὴν [ἀ]λλὰ καὶ εἰς Td ἄδυτον τῆς θεᾶς εἰσελθὼν
ἐσκύληϊ σε]ν τὸν ναὸν ὥστε κινδυνεῦσαι καὶ συντρῖψαι
αὐτόν, where Wilcken notes, “Der ναός in Allerheiligsten
ist der Schrein, in dem das Bild der Gottin steht.’ See
also the interesting regulation from the Gromon des Tdios
Logos, BGU V. 1210! (c, A.D. 150) ἐν παντὶ ἱερῷ, ὅπου
ναός ἐστιν, δέον προφήτην εἶναι kal λαμβάνει τῶν προ-
σόδων τὸ πίέμ]πτον : see also 2d. "11 τοῖς θάπτουσι τὰ ἱερὰ
Calta] οὐκ [ἐξ]ὸν προφητεύειν οὐδὲ ναὸν κωμάζειν ο[ὐ]δὲ
τρέφειν ἱερὰ [{Ἰῷ[ι]α, and Epict. i. 22. 16 τί οὖν ναοὺς
ποιοῦμεν, τί οὖν ἀγάλματα... .; In BGU II. 4895 (ii/a.p.)
ναοῦ Καίσαρος θ[εοῦ υἱοῦ the context is unfortunately
broken. With Ac τοῦ} we may compare 26. I. 1621?
(1i/A-D.) βωμίσκιον ἀργυροῦν. For the compound σύνναος
cf. e.g. the temple oath, Chrest. I. 110 A* (B.c. 110) νὴ
τοῦτον τὸν Ἡρακλῆ καὶ τοὺς συννάους θεούς.
γάρδος,
““spikenard,” is found in such passages as PSI VI. 6287
(iii/B.C.) νάρδου ξηρᾶς pv(at) B, P Oxy VIII. 10884® (early
Ἴνδικος, and 26. ix-10 where νάρδος is included in a list of
ἐπιθύματα : cf. Mk 14%, Jn 12%. See also the adj. in Men-
ander Fragm. p. 78, No. 274 vapSwov (μύρον). The word
is Semitic, cf. Lewy Fremdworter, p. 40, and is found in
Theophr. HP ix. 7. 2 ft.
Ndox.ooos.
Thieme (p. 40) quotes instances of this proper name from
Magnesia (J/agn 122 d44—not later than iv/A.p.) and Hier-
apolis (Hierap~. 80), proving that its occurrence outside
Rome was well established, and consequently that the
common identification of τοὺς ἐκ τῶν Ναρκίσσου (Rom 1611)
with the household of the well-known freedman of that
name is by no means certain. Rouffiac (p, 90) cites also an
ex. from Thasos 7G XII. 8, 548, 2: cf. Zahn Jntrod. i.
p- 419. The word, as a plant-name, is probably derived
from a Mediterranean tongue: for the termination -ooos
cf. κυπάρισσος. As the plant is sedative, the influence of
νάρκη upon the stem may be traced (Boisacq, p. 657).
vavayéo.
With the metaphorical use of this verb, ‘‘ make shipwreck
of,” ‘come to ruin,’ in 1 Tim 1%, we may compare the
frequent occurrence of the same figure in popular Greek
philosophy, e.g. Ps. Kebes 24, 2 ὡς κακῶς διατρίβουσι kal
ἀθλίως ζῶσι καὶ ὡς vavayovo ἐν τῷ βίῳ, ‘how wretchedly
they live and how miserably they drag out their existence—
derelicts, as it were, on life's ocean”’ (Clark). Other exx.
in Dibelius HZNV7 adi Tim /.c. The literal sense, as in
2 Cor 11°, is well illustrated in P Oxy IV. 839 (early i/a.D.),
where, after describing an accident to a boat, the writer
continues—™ ὡς ἐναυάγησεν κατὰ Πτολεμαίδα καὶ ἦλθέ
μοι γυμνὸς κεκινδυνευκώς, εὐθέως ἠγόρασα αὐτῶι στολήν.
ναύκληρος.
This word should be translated ‘‘ captain” rather than
“owner” (AV, RV) in its only occurrence in the NT, Ac
422
ναὺς 4
2711, for the vessel belonged to the Alexandrian fleet in the
Imperial service: see Ramsay Paz/, p. 324. In this con-
nexion it is interesting to note that, judging from two vav-
kAnpos-receipts P Lille I. 22, 23 (both B.c. 221), the Ptolemies
were themselves ship-owners and hired out their vessels for
corn-transport. The ναύκληρος in both the above cases is
described also as μισθωτής or “‘lessee,” though in them-
selves the two functions were distinct: ‘“‘die Pacht eines
Schiffes fiir unbestimmte Zwecke schafit einen μισθωτής,
die Ubernahme eines Staatstransportes einen ναύκληρος ”
(Rostowzew, d7chiv v. p. 298). That private persons could
also be ship-owners is shown by another receipt P Lille I. 21
(B.c. 221), where a certain Heracleides acts as ναύκληρος
for a transport belonging to Heraclitus—® ‘HpakdelSys ναύ-
κληρος τῆς Ἡρακλείτου προσαγογεῖτος (/. προσαγωγίδος) :
see further Wilcken, d7chzv v. p. 226. Other exx. of the
term are P Hib I. 395 (B.c. 265) where, as in Ac /.c., Horus
is described as ναύκληρος καὶ κυβερνητής of a State barge
(εἰς κοντω[τὸ]ν βασιλικόν) conveying corn, and as ναύκληρος
is instructed to write a receipt and seal a sample of his
freight—otpBorov [δὴὲ ὑμῖν γραψάσθω.. . [κ]αὶ δεῖγμα
σφραγισάσίθ]ω, 26. 95? (B.C. 251) ὁμολογεῖ [Διονύσιος]
v[av]kAnpos ἐμ[β]εβίλῆσθαι] . . . κριθ[ῶ]ν (ἀρτάβας) Aw,
“Dionysius, captain, acknowledges that he has embarked
4800 artabae of barley” (Edd.), P Oxy I. 63% (ii/iii a.p.)
Tov ἀναδιδόντος σοι τὸ ἐπιστόλιόν μου ναυκλήρου ITave-
μονῶτος, ‘‘the bearer of this letter is the captain Panemouds”
(Edd.), and the Delian inscr. OG7S 344 (i/B.c.) ot kara-
πλέοντες εἰς Βιθυνίαν ἔμποροι καὶ ναύκληροι, where the
ἔμποροι, ‘‘ private-owners,” are distinguished from the ναύ-
kAnpot, ‘‘ captains” or ‘‘sailing-masters.”” For the difference
between ναύκληρος and πιστικός see the note on P Lond
IV. 13413* (A.D. 709). Ναυκλήριον, ‘ vessel,’’ is found in
P Oxy I. 8772 (a.p. 342).
ναῦς
is freely found in Aelian, Josephus, and other writers of
the literary ΚΚοινή, and, though not common, it occurs also
in the vernacular, e.g. in one of the Zeno letters, PSI V.
3318 (iii/B.c.) εἰς τὴν ναῦν, and in a business document
P Lond 1164(4)? (A.D. 212) (= III. p. 164) διὰ νεὼς σὺν
ἱστῷ. Cf. from the inscrr. (ρα IV. 33%! (B.c. 47) μήτε
αὐτοῖς] ὅπλοις χρήμα[σι ν]αυσὶ βοηθ] είτω, Sy// 348 (=* 763)?
(B.C. 46) ἐν νηΐ, 25. 499 (= * 716) (end of ii/B.c.) ἐν τ[αῖ]ς
ἱεραῖς ναυσίν. The nom. plur. νῆες is seen on the Rosetta
stone, OG/S 907° (B.c. 196): for a later use of vats in this
same case, cf. Mayser Gr. p. 269 n.', and see Lob. Péryn.
Ρ- 170 at νῆες ἐρεῖς, οὐχ αἱ vats, σόλοικον γάρ. Nais is
cited twenty times in HR from the LXX, but its solitary
occurrence in the NT is in Ac 2742, where Blass ad /. (cf.
Philology, p. 186) thinks the word is taken from an Homeric |
phrase. That Luke should use Homer is natural: cf. also
the Epic words and forms appearing in late Hellenistic and
vulgar epitaphs, especially the metrical ones. For ναῦλον
πλοίου the “fare on a boat,” see Wilcken Ostr i. p. 386 f.
and cf. P Goodsp Cairo 30% 13 (4.p. 191-2) with the editor’s
note.
ναύτης.
To the rare occurrences of this subst. in Greek prose (ter
9
~
3 νεκρός
257-0) πρὸς τῆι τῶν ναυτῶν ἀποστολῆι, P Petr IT. 15 (1)?
(B.C. 241-239) τῶν ναυτῶν [ἀπο]πέμπτων οὐκέτι pal (Sov
avak?}rycacbat, ‘if the sailors are scattered, it will no
longer be easy to collect them again,” P Giss I. qoii- 18 (a.p,
215) (= Chrest. I. p. 38) χοιρέμπο[ρ]οι καὶ ναῦται ποτά-
[μ]ιοι, P Oxy I. 86° (a.p. 338) ναύτην ἕνα, P Gen Ε 148
(Byz.) τὰ ναῦλα τοῦ μικροῦ πλοιαρίου λαβεῖν παρὰ τοῦ
ναύτου, and OG/S 6741" (taxes—a.D. 90) να]ύτου δραχμὰς
πέντε. :
The form ναύστης is found on the mummy-label Presigke
1207 ἐκβολὴν ποιῆσαι ναύστην is κώμη. For the adj.
vautikds cf. P Eleph 115 (B.c. 311-10) (= Selections, p. 4)
τῶν Ἡρακλείδου πάντων kal éyyalwy kal ναυτικῶν, ‘all
Heraclides’ possessions both on land and sea,” P Oxy VI.
ναυτικὸν δύμα καροίνου χιτῶνος, ‘please demand from
Tithois the sailor a garment consisting of a brown tunic”
(Edd.) ; and for ναυτεία, ‘naval affairs,” cf. P Rev L/*sxv.6
(B.C. 258), and OG/S 901? (Rosetta stone—B.c. 196) προσ-
ἔταξεν δὲ καὶ τὴν σύλληψιν τῶν els τὴν ναυτείαν μὴ
ποιεῖσθαι, with Dittenberger’s note. Ναύτης survives in
MGr.
νεανίας
is restored in P Oxy IIT. 4714 (ii/a.p.) with reference to
a boy of seventeen who had not been sent—émt ra] διδα-
okad¢tja κα[ὶ] τ[ὰς προ]σηκούσας τοῖς ν[ εανί]α[ις] τριβ[ά!ς,
“εἴο the schools and the exercises proper for the young ”’
(Edd.): cf. νὴ 425 (=*%546B)?> (p.c. 216-14) εἰς τὸ
ἔλαιον τοῖς veaviors (/. -αις) στατῆρας δέκα. For νεανι-
evopat of acting with youthful recklessness see P Grenf II.
78° (A.D. 307). The word is derived from a hypothetical
abstract noun *veFa, ‘‘ youth” (Boisacq, p. 659).
veaviaxoc.
In P Amh II. 39? (late ii/B.c.) the members of a chosen
band of youths are described as—ot [ἐκ] τοῦ σημείου vea-
νίσκοι. Cf. also for the word P Par 60 dys! (c. B.c. 200)
ὥστίε φυλάττειν καὶ καταστῆσαι] τοὺς νεανίσκους, P Oxy
III. 53328 (ii/iii A.D.) where directions are given not to lease
a house—veaviokots ἵϊν]α μὴ ἔχωμεν στομάχους9] μηδὲ
φθόνον, ‘‘to youths that we may not be caused vexation
and annoyance” (Edd.), and from the inscrr. Sy// 802
(ΞΞ 1168) 115 (c. B.C. 320) νεανίσκον εὐπρεπῆ τὰμ μορφάν,
OGIS 443° (i/B.c.) τήν τε τῶν [ὑποτεταγμένων] ἑαυτῶι
νεανίσκων ἐνδημίαν εὔτίακτ]ον παρέχεται καὶ ἄμεμπτον.
The dim. νεανισκάριον occurs in Epict. ii. 16. 29.
Νεάπολις.
See s.v. νέος ad finem.
Νεεμάν.
See s.v. Ναιμάν.
| vExOOS.
Among the numerous passages that might be quoted show-
ing how universally in the ancient world a dead body was
regarded as unclean, we may mention P Tor I. 1 33 (B.c.
116), where it is said of Hera and Demeter—ats ἀθέμιτά
ἐστιν νεκρὰ σώματα, ‘quae abhorrent a cadaveribus” (Ed.).
in NT) we can now add such exx. as PSI V. 502% (s.c. | Other exx. of the word in this general sense are P Fay 103}
,
vEeKpow
(iii/A.D.) λ[όγος] ἀναλώματος τοῦ νεκροῦ, “‘account of ex-
penses for the corpse,” P Oxy I. 518 (a.D. 173) the report
of a public physician who had been appointed—égibety σῶμα
νεκρὸν ἀπηρτημένον ‘Iépakos, ‘‘to inspect the body of a
man who had been found hanged, named Hierax”’ (Edd.)
(cf. 26. III. 4758—a.p. 182), P Grenf 11. 773% (iii/iv A.D.)
(= Selections, p. 120), where two men are charged with
leaving their brother’s body, while carrying off his effects—
kal ἐκ τούτου ἔμαθον ὅτι οὐ χάριν Tod νεκροῦ ἀνήλθατε
ἀλλὰ χάριν τῶν σκευῶν αὐτοῦ, ‘‘and from this I learned
that it was not on account of the dead man you came here,
but on account of his goods,’’ and from the inscrr. Sy//
43814 (c. B.C. 400) τὸν δὲ νεκρὸν κεκαλυμμένον φερέτω
σιγᾶν. In /HS xix. p. 92, a sepulchral inser. of ii/A.D., we
have χαῖρέ pou μῆτερ γλυκυτάτη Kal φροντίζετε ἡμῶν ὅσα
ἐν vexpots—the correlative of the NT ἐκ νεκρῶν. [Note the
alternation of sing. and plur. where the reference is identical
(cf. Milligan 7hess. p. 131 f.).] With the use of νεκρός in
Lk 15% 32, Rev 128, 28, 31, cf. BGU IV. 1024%H-26 (iv/v
A.D.) ἐλέησα τὴν δυσδ[αίμον]α, ὅτι Lara [π]ροσεφέρετο τοῖς
Bov[Aopévots] ὡς νεκρά. In C. and B. ii. 3431: (= p. 477)
a certain Menogenes Eustathes expresses his views on life in
the spirit of Epicurean philosophy—
τὸ ζῆν ὁ ζήσας kal θανὼν ζῇ τοῖς φίλοις"
ὃ κτώμενος δὲ πολλὰ μὴ τρυφῶν σὺν τοῖς φίλοις,
οὗτος τέθνηκε περιπατῶν καὶ ζῇ νεκροῦ βίον Ὁ
“The Christian spirit which objected to free enjoyment of
life for self and friends is stigmatized as ‘death in life’”’
(Ed.). Cf. also Soph. Phzloct, 1018 ἄφιλον ἔρημον ἄπολιν
ἐν ζῶσιν νεκρόν. Νεκρός is virtually = θνητός in Epict. i.
3. 3, li. 19. 27 (cited by Sharp, p. 54).
For a subst. νεκρία (not in LS), cf. P Par 2215 (B.c. 165)
τῶν δὲ ἀδελφῶν αὐτοῦ. . . παρακομισάντων αὐτὸν els τὰς
κατὰ Μέμφιν νεκρίας, μεχρὶ τοῦ νῦν οὐ τετόλμηκεν αὐτὸν ἡ
Νέφορις θάψαι, P Tor I. τ᾿: 39 (B.c. 116) see note on p. 85,
and Preisigke 5216® (i/B.c.), and for νεκροτάφος, ‘‘ grave-
digger,” cf. P Grenf 11. 737 (late iii/A.p.) (= Sedections,
p- 118), 2b. 77° (iii/iv A.D.) (= Selections, p. 120), and see
P Ryl II. 65? note, and Otto Priester i. p. 108 f.
VEXOOW.
To Rom 4? κατενόησεν τὸ ἑαυτοῦ σῶμα [ἤδη] vevexpwpe-
γον, Deissmann (2.4.5, p. 94) finds a striking parallel in 76
III. 2, No. 1355 ἄνθρωπε. . . μή μου παρέλθῃς σῶμα τὸ
γεν[εἸκρ[ὠ]Ἱμένον, “Ὁ man, pass not by my body, now a
”
corpse.
νέκρωσις.
The use of this word in 2 Cor 4} may be illustrated from
Photius zb/iotheca, p. 513°°, cited by Deissmann (2.44,
p- 96 n.1) from the Zhesaurus Graecaz Linguae —ot yap
KOKKOL μετὰ τὴν ἐκ σήψεως νέκρωσιν Kal φθορὰν ἀναζῶσι,
«for the seeds come to life again after death and destruction
by decay.”’ See also Vett. Val. p. 538 τὰ ἐκτρώματα γίνον-
ται Kal δυστοκίαι καὶ νεκρώσεις. In Mk 3° D νέκρωσις is
substituted for πώρωσις.
veounvia.
For this uncontracted form (Ionic), which is preferred by
WH in Col 215, we have no evidence earlier than ii/A.D., e.g.
424
,
VEOTNS
P Tebt II. 318% (A.D. 166) μηνὶ Tldxov veopnvia, “on the
first of the month Pachon.”” P Goodsp Cairo 3051.9 (a.p.
191-2) ἐπὶ τῆς νεομ(ηνίας), P Leid W'*-4 (ii/iii a.p.) ταῖς
τῶν θεῶν αὐϑεντικαῖς νεομηνίαις, BGU IV. 1021? (iii/a.p.)
ἀπὸ τῆς οὔσης veounvias τοῦ ὄντος μηνὸς ᾿Εἰπείφ: cf. Lob.
Phryn. p. 148 ““Νεομηνία non contractis primoribus syllabis
perrarum est etiam in vulgari Graecitate.” It is doubtful,
therefore, whether it should be read in the NT passage,
especially in view of the occurrence of νουμηνία in most
books of the LXX (Thackeray Gy. i. p. 98), and regularly
in the Ptolemaic papyri and the inscrr., e.g. P Petr II 4(2)®
(B.C. 255-4) ἕως τῆς νουμηνίας, BGU IV. 1053 30 (B.c. 13)
ἐν μησὶν t ἀπὸ νουμηνίας, Sy// 139 (= 3 284)8 (c. B.C. 322)
στεφανωθήσεται (6 ἀνδριὰς) ἀεὶ ταῖς νουμηνίαις καὶ ταῖς
ἄλλαις ἑορταῖς, Predsigke 1057 ἸΠέταλος. . . παρεγενέθη
πρὸς τὸν Σάραπιν νουμηνίᾳ. Souter draws our attention to
the occurrence of 22enza in good Lat. MSS.
γέος.
For the relation of νέος to καινός in the papyri see s.z.
katvés. The two words are found together, according to
the editor’s restoration, in P Flor III. 369? (a.p. 139-149)
ἐκ [k(at)]vijs καὶ νέας περι[σἸτάσεῳς. The adj. is applied
to the ‘‘new” year in P Strass II. 9118 (B.c. 87 ἢ) τοῦ νέου
ἔτους, and in the letter of an anxious wife to her husband, P
Giss I. 19" (ii/A.D.) τῆι ἃ [ἡμέρᾳ] τοῦ νέου ἔτους νὴ τὴν
σὴν [σωτη]ρίαν ἄ[γ]ευστος ἐκοιμώμην, ‘Son the first day
of the new year I swear by your safety I went to bed
without tasting food,’’ although, as the editor points out,
that day was generally regarded as a /aeta azes (Ovid Fast
i. $7). For νέος in relation to crops cf. P Oxy III. 500%
(A.D. 130) ἐγ νέων [γε]νημάτων, and 2. VII. 102435 (A.D.
129) ἐκ νέων ἀποδώσει τὰς ἴσας, ‘he shall repay an equiva-
lent amount out of the new crop” (Ed.). An inscr. from
Akoris (Teneh) marks the state of the water of the river Nile
as—7d ém[dyabjov γόνιμ[ον] νέον ὕδωρ (Pretsigke 991°—a. Ὁ.
290). On the use of véos to denote a full-grown man of
military age, see Ramsay Zeaching, p. 41, and onthe Νέοι
as a social club of men over twenty (as contrasted with the
ἜἌφηβοι on the one hand and the Τερουσία on the other),
see the same writer in C. avd B. 1. p. 110f.: cf. also OG/S
339% (c. B.C. 120) γυμνασίαρχός Te αἱρεθεὶς τῆς Te εὐταξίας
τῶν ἐφήβων kal τῶν νέων προενοήθη, and «ὁ γὴ 524 (= 950)
(ii/B.c.) οἵδε] ἐνίκων τῶν τε παίδων καὶ τῶν ἐφήβω[ν καὶ
τῶν] νέων τοὺς τιθεμένους AyY@vas—the νέων being described
elsewhere in this document as ἀνδρῶν. The reading Νέαν
Πόλιν (for Νεάπολιν), which is adopted by the critical
editors in Ac 164, is supported by inscrr. from B.C. 410
onwards: see Meisterhans G7. p. 137, Winer-Schmiedel Gr.
Ρ- 37.
γεοσσός.
See s.v. νοσσός.
γεότης.
The phrase ἐκ νεότητος, ““ rom youth upwards,” as in Mk
107° a/., is found as early as Homer (//. xiv. 86): cf. P
VI. 6857 (iv/A.D.) ἐν TO τῆς νεότ᾽]ητός μου χρόνῳ, and
Kaibel 322% τήνδ ἄρ᾽ ἐμὴν νεότητα πατὴρ Iladépws ἐνέ-
322
γραψεν (‘‘imaginem iuvenilem”). See also Didache iv. 9
’
νεοῴφυτος
ἀπὸ νεότητος διδάξεις τὸν φόβον τοῦ θεοῦ. As showing
that νεότης (1 Tim 412) may cover mature age, see Ramsay
cited s.v. νέος, and cf. Iren. c. Haer. ii. 22 ‘‘triginta
annorum aetas prima indolis est iuvenis et extenditur usque
ad quadragesimum annum.” MGr νιότη, ‘ youth.”
γεόφυτος.
This word, which in its metaphorical sense of ‘‘ newly-
converted ” is confined to Christian literature (cf. 1 Tim 3°),
is of frequent occurrence in the papyri in the original mean-
ing of ‘‘newly-planted” (cf. Ps 127), e.g. P Ryl II. 138°
(A.D. 34) εἰς τὰ νεώ(-- ὄγφυτα τῶν ἐλαιώνων, “into the
young plantations in the olive-yards’’ (Edd.), BGU II.
5631 9% (ii/A.D.) ἀπὸ νεοφύτίων, P Tebt 11. 31178 (a.p.
134) ἐν τῷ λεγωί-- οἡμένῳ New(= οἰφύτῳ yw, “in the so-
called Newly-planted field’? (Edd.), and P Oxy VI. 9091*
(A.D. 225) χώματος ἀμπελ[ι]κοῦ κτήματος νεοφύτου, ‘the
embankment of the newly-planted vineyard.’’ See also
Deissmann BS p. 220f.
γεύω.
As showing how readily this verb, which means literally
*“‘nod,” “make a sign” (Jn 1324, Ac 2419), may come to
imply words (cf. Field Motes, p. 100), see the letter of a
brother to his sister, BGU IV. 1078® (A.b. 39) ἤθελον δὲ ἢ
περὶ τῶν ἔργων σεσημάνκαις μοι νεύων ἃ γέγονε ἢ OV. For
the derived sense ‘‘look towards,’’ of countries or places
(Lat. vergere, spectare), cf. P Lond 9787 (a.p. 331) (= III.
Ρ- 233) ἀνδρεῶνα]) νεύοντα els νότον, ““ (a dining-hall) look-
ing to the south,’’ PSI VI. 7091 (A.D. 566) οἰκίαν νεύουσαν
ἐπ᾿ ἀπηλιώτην, ‘a house looking towards the east,’ P Oxy
VII. 1038°° (A.D. 568) ἀπὸ οἰκίας νευούσης ἐπὶ νότον, and
Pretsigke 4127 (hymn to Helios) νεύων yap κατ]έδειξάς μοι
σεαυτόν.
γεφέλη
is used metaphorically in Aazde/ 375° ἔθανον λοιμοῦ [νε]-
[Aq] καταλη[φ]θείς. The editor regards λοιμοῦ νεφέλη as
“*vox vulgaris . . apud Asianos.’’ For νεφέλαι as the
vehicle on which the quick and the dead are wafted to meet
the returning Lord, see Milligan on 1 Thess 417, and add that
the later Jews called the Messiah the Son of the Cloud
(Hort Agoc. p. 12). With the constr. in 1 Cor τοὶ ef.
P Lond 4678 (iv/a.p.) (= I. p. 73) ὑπὸ τὴν τοῦ ἀέρος
νεφέλην.
γέφος.
We are unable to illustrate from our sources the meta-
phorical use of this NT Gt. eip. in Heb 121, but cf. Aazde/
τοῦδ πᾶν γὰρ ἀκοσμί[η]ς λέλυται νέφοϊς, and the phrase in
the Hymn of Isis 26. 1028°8 (end of (iii/A.p.) πολέμω (= ov)
κρνερὸν νέφος, which recalls 71 xvii. 243.
νεφρός.
In the astrological P Ryl II. 637 (iii/A.p.) we find the |
‘‘kidneys ” assigned to Saturn—Kepdvov νεφροί. For the
diminutive cf, P Oxy I. 108° (a.p. 183 or 215) γλῶσσα
μία, νεφρία β, “1 tongue, 2 kidneys ’’—a cook’s monthly
meat bill.
Part V.
425
,
νεώτερος
νεωκόρος.
In a papyrus of B.c. 217 edited by Th. Reinach in 77.
Nicole, p. 451 ff. (= P Magd 35) we hear of a certain
Nicomachus who was vaképos (Doric form of νεωκόρος) of a
Jewish synagogue in an Egyptian village. According to the
editor this term, the Greek equivalent of the Hebrew azzdx
(generally called ὑπηρέτης), was borrowed from the usage of
pagan religion, and is still the current title in Greece or the
“*sacristan ’’’ of an orthodox church, as well as of a Jewish
synagogue: see also Lumbroso in Archiv iv. p. 317, and cf.
Herodas iv. 41, where the νεωκόρος (Lat. aed?tuus) is sent
for to open the temple of Asklepios in Cos. Another early
ex. of the word denoting a humble temple-functionary is
Priene 231 (iv/B.c.) Μεγάβυζος] Μεγαβύζου νεωκόρος τῆς
᾿Αρτέμιδος τῆς ἐν ᾿Εἰφέσωι, which is interesting as pointing
forward to the proud application of the term to Ephesus
itself as the ‘‘ warden” of the temple of Artemis, as in
Ac 19%, see e.g. OGZS 4811 (A.D. τοζ- 6) ᾿Αρτέμιδι ᾿Εἰφεσίᾳ
. Kal τῶι vewkdpar ᾿Εἰφεσίων δήμωι, with Dittenberger’s
note. The earliest trace of Ephesus as νεωκόρος is said to
be on a coin of A.D. 65: see Rouffiac, p. 65 n.4*. Later the
city came to be known as δίς, τρὶς νεωκόρος : see Ramsay,
art. ‘‘ Ephesus,” in Hastings’ D& i. Ρ. 722. Instances of
the term applied to individuals are P Oxy I. 1007 (A.D. 133)
Μᾶρκος ᾿Αντώνιος Actos . . . νεωκόρος τοῦ μεγάλου Lapa-
πιδος, BGU I. 731 (A.p. 135) Κλαύδιος Φιλόξενος νεωκόρος
Tov μεγάλου Σαράπι[δ]ος, P Tebt II. 286% (a.p, 121-138),
3171} (A.D. 174-5), a2. : cf. also Sy// 607 (= * 898)* (iii/A.D.)
ἐβ(όησεν) ὁ διῆμος)" πολλοῖς ἔτεσι [τοὺς] νεωκόρους. On
the form of the word see Thumb /ed/enx. p. 78, and cf. Otto
Priester i. p. 113, Cronert Mem. Herc. p. 165. The subst.
vewkop(a is found in BGU I. 14 %" (a.p. 255), Vett.
Val. p. 47°, and ναοφύλαξ in BGU II. 362 #1 (a.p. 215)
(=p. 4). Boisacq (p. 495) reverts to the traditional
derivation from kopéw, ‘‘sweep,” comparing the Ion.
{akdpos and the Hom. σηκοκόρος.
γεωτερικός.
For this adj., which in the NT is confined to 2 Tim 2”,
cf. P Oxy XII. 1449°® (Return of Temple Property—a.p.
213-7) κάτοπίτρον) νεωτερικ(ὸν) χα(λκοῦν) δίπ(τυχον) a,
“εχ bronze folding mirror in new style” (Edd.).
γεώτερος
in the literal sense of “ younger” is seen in P Par 3555
(B.C. 162) παραδεῖξαι ᾿Απολλωνίῳ τῷ νεωτέρῳ pov ἀδελφῷ,
Syil 790 (= 5. 1157)3 (c. B.C. 100?) ἄνδρας τρεῖς (μὴ) νεωτέ-
ρους ἐτῶν τριάκοντα, and P Oxy II. 24518 (A.D. 26) Στρά-
τωνος νεωτέρου, ‘‘of Strato the younger.” The word is
contrasted with πρεσβύτερος in P Strass II. 8518 (B.c. 113)
TlavoBxotver μὲν τῷ ἑαυτοῦ πρεσβυτέρῳ vidi μερίδα a,
ΠΠατῆτι τῶι νεωτέρῳ αὐτοῦ υἱῶι μερίδα μίαν, and in P Par
6655 (Ptol./Rom. period) πρεσβύτεροι καὶ ἀδύνατοι καὶ
νεώτεροι: cf. P Tebt II. 317815 (Α.Ὁ. 174-5), where we read
--Ἡρακλήου νεωτέρου and Ἡράκλην (/.—-nov) πρεσβύτερον,
‘“Heracleus the younger ” and ‘‘ Heracleus the elder.’’ In
a iii/B.C. inscr. from Ptolemais published in Archiv i. p. 202,
No. 415 a distinction is drawn between ot νεώτεροι kal οἱ
᾽
ἄλλοι πίολϊτ]αι. It is not very clear whom we are to under-
55
vn
stand by the former class, but Jouguet (Vze municipale, p.
26, cf. Plaumann Pfolemazs, p. 25) prefers to think of those
young in age, rather than of citizens recently introduced into
the city, but not yet officially enrolled in the demes. In
P Grenf II. 3812 (B.c. 81) (= Witkowski ?, p. 122) amongst
other articles mention is made of—pdapg[t]mov μεγάλον a,
καὶ τῶν νεωτέρων δύω, ‘Sone bag of the large sort, and two
of the newer shape,”’ and in P Oxy 11. 298*® (i/A.p.) the
writer, after complaining of the upsetting practices of a
certain Hermodorus (πάλι yap πάντα ταράσσει), adds—
ἐὰν εὕρῃς παρὰ σοὶ νεώτερον ἐντάσΊ]σειν ἐν τοῖς ypap-
μασι] ἔνεγκον, ““1Γ you find where you are a young man to
replace him, tell me when you write” (Edd. ).
VY.
oo this particle, as in 1 Cor 1551, cf. P Par 4950 (B.C.
164-158) (= Witkowski*, p. 71) ἐγὼ yap νὴ τοὺς θεοὺς
ἀγωνιῶ, μή ποτε ἀρ[ρ]ωστεῖ TO παιδάριον, Chest. I. 110 At
(a temple oath—B.C. 110) νὴ τοῦτον τὸν Ἡρακλῆ καὶ τοὺς
συννάους θεούς, P Lond 897" (aA.p. 84) (=III. p. 207)
κέκρικα yap νὴ τοὺς θεοὺς ἐν ᾿Αλεξανδρείᾳ ἐπιμένειν, P Giss
I. τοῦ" (ii/A.D.) τῆι ἃ [ἡμέρᾳ] τοῦ νεοῦ ἔτους νὴ τὴν σὴν
[σωτη]ρίαν ἄ[γ]ευστος ἐκοιμώμην, and P Oxy VI. 9397°
(iv/A.D.) (= Selections, p. 129) νὴ yap τὴν σὴν σωτηρίαν,
κύριέ pov, ἧς μάλιστά μοι μέλει---α Christian letter from a
servant to his master. Νή is used incorrectly with negatives
in P Oxy I. 33% ® (interview with an Emperor—late 1i/a.D.)
νὴ τὴν σὴν τύχην οὔτε μαίνομαι οὔτε ἀπονενόημαι, ‘1
swear by your prosperity, I am neither mad nor beside
myself’ (Edd.) (cf. Ac 2655), and BGU III. 8848 (ii/iii
A.D.) νὴ yap τοὺς θεοὺς [οὐ]κ ἔχωι (/. ἔχω) Aolurd]ly τί σοι
γράψωι (1. γράψω), cf. 1.
γνήθω.
This late form of véw, “1 spin,” occurs 42s in the NT
(Mt 628, Lk 1257): οἵ. Aazbel 501° (iv/A.D.) οὕτω μοῖρα
βραχὺν ν]ῆσε βίον μερόπων (“‘mortals’’). A verbal
ἄνηστος, not in LS, is found in P Oxy Ν, 1288*4 (iv/a.D.)
σιππίου ἀνήστο(υ), of “‘unspun tow’’: see the editor’s
note.
γηπιάζω,
“fam as a babe,” which in Bibl. Greek is confined to
1 Cor 14°, is cited elsewhere only from Hippocrates Zp.
1281. 52: cf. the Homeric νηπιαχεύω.
γήπιος.
For this adj. in its ordinary sense of ‘‘ young,”’ cf. P Tebt
II. 3265 (c. A.D. 266) where a woman notifies the Prefect
that her husband had died intestate—rtiv ἐξ ἀμφοῖν
γενομένην θυγατέρα κομιδῆ νηπίαν καταλιπὼν ἡ ὄνομά
ἐστι ΤΠαυλῖνα, “leaving our daughter, called Paulina, quite
young” (Edd.), P Ryl II. 114% (c. A.D. 280) a woman’s
petition for assistance to enable her to recover her property
απα- μετὰ νηπίων τέκνων ἐν τῇ ἰδίᾳ συν[ μένειν, ‘to live
with my young children in my own home” (Edd.), and
P Flor I. 36° (iv/A.D.) @]pa ἐκ νηπίας ἡλικίας. An earlier
ex. of the word is P Leid Β 1.33 (B.c. 164) (=I. p. 9) χρείας
ἔτι νηπίας οὔσας, unfortunately after a lacuna. See also
4.26
vndo
Kaibel 3141 5. (iii/a.p.), a sepulchral epitaph to a child, who
had lived only four years, five months, and twenty days—
Νήπιός εἰμι τυχὼν τύμβου τοῦδ᾽, ὦ παροδεῖτα"
ὅσσ᾽ ἔπαθον δ᾽ ἐν βαιῷ τέρματί μου βιοτῆς,
ἐνκύρσας λαϊνέᾳ στήλλῃ τάχα καὶ σὺ δακρύσεις.
ΜΝηρεύς.
To show how little this proper name is confined to Rome
(Rom 161°) Rouffiac (p. 91) cites exx. of its use not only
from Rome (CZZ VI. 4344), but also from Ancyra in Galatia
(C7Z III. 256), and from Athens (76 III. 105314, 1160%,
11777).
νῆσος.
For this fem. subst. in -os, it is sufficient to cite P Petr IT.
28 1.9 (iii/B.c.) ἱερᾶς νήσου, BGU IV. 1031} (ii/A.p.) dpa
μὴ ἀμελήσῃς τὸν ἁλοητὸν (“threshing”) τῆς νήσου. The
word was used (in contrast to ἤπειρος, “‘high land”’) of
land flooded by the Nile, and was so designated on account
of the canals by which it was intersected (see Preisigke
Fachwirter s.v.). In P Oxy VIII. 1r01* (A.p. 367-70)
a Prefect gives orders that in certain circumstances a man
should be deported to an island—totroy νῆσον οἰκῆσαι
KeAet[w. For the form νῆσσον which is read in Ac 13° D,
see Crénert Mem. Herc. p. 93, and for νησιῶτις used as an
adj., see P Grenf II. 15%? (B.c. 139) γῆς νησιωτίδος.
MGr νησί, ‘‘island.”
γηστεύω.
An interesting ex. of this verb is afforded by the new
Logion P Oxy I. 1° λέγει Ἰησοῦς, ἐὰν μὴ νηστεύσητε τὸν
κόσμον, οὐ μὴ εὕρητε τὴν βασιλείαν τοῦ θ(εο)ῦ. For the
gen. constr. cf. Empedocles (ed. Sturz) 454 νηστεῦσαι
κακότητος.
γῆστις.
For the rare form νήστης see the medical receipt P Oxy
VIII. 1088** (early i/A.D.) ταῦτα νήστηι δίδου πεῖν,
“sive them to the patient to drink fasting” (Ed.): cf. Syd
805 (=*1171)° (Rom.) ἔδωκεν εὔζωμον νήστῃ τρώγειν, ‘he
gave rocket to the fasting man to eat.” MGr νηστικός,
“ sober,’ ‘‘ hungry.”
γηφάλιος.
In Sy/7 631 (= 35 τοο)Ἐῦ (beginning of iv/B.c.) νηφάλ[ι]οι
tpés βωμοί may refer either to altars at which only wineless
offerings were made, or perhaps to cakes made in the form
of an altar, free from all infusion of wine: see Dittenberger’s
note, and cf. Roberts-Gardner ii. p. 380. The acc. fem.
plur. νηφαλίους in 1 Tim 311 is found in Plutarch. For the
late νηφάλεος see Moulton G7. ii. p. 76.
γήφω
is found along with ἁγνεύω to mark the proper state or
intending worshippers in Sy// 790 (= * 1157)" (c. B.C. 100)
ἁγνεύοντες καὶ νήφοντες : cf. 16. 5647 (ii/B.C.) ἀπ᾽ οἴνου μὴ
προσιέναι. For the metaphorical application, as in 1 Thess
58 a/., see Aristeas 209 where νήφειν τὸ πλεῖον μέρος τοῦ
βίου, “to be sober for the greater part of one’s life,” is laid
down as one of the qualities of a ruler, and the exx. in Hort’s
Νίψερ
note αὐ 1 Pet 118, See also BGU III. torrili-9 (ii/B.c.)
νήφ[ει]ν ἀναγκ[αζέσθ]ω, and P Oxy VII. 1062! (ii/A.D.)
αὐ[τ]ὴν δέ σοι τὴν ἐπιστολὴν πέμψω διὰ Σύρου ἵνα αὐτὴν
ἀναγνοῖς νήφων καὶ σαυτοῦ καταγνοῖς, “1 will send you
the very letter by Syrus in order that you may read it in
a sober mood and be self-condemned” (Ed.).
compound ἐννήφω, see M. Anton. i. 16. 9.
Niyeo.
This Latin surname, as in Ac 13}, is found in an ostracon
tax-receipt of A.D. 174-5, published in Archiv vi. p. 213,
where one of the πράκτορες ἀργυρικῶν is Αἰβύτιος Νίγερ.
It stands alone in a sepulchral inscr. of Roman times,
Preisigke 46 Νίγερ paxatpodpdpos, εὐψύχι. On the possi-
bility that Νίγερ (Ac /.c.) was a nickname first given to
Συμεών at Antioch (cf. Ac 1138), see Kinsey in Axp 7 xxxv.
p. 86f.
Νικάνωρ.
This proper name (Ac 6°) is common in the inscrr., e.g.
IG XIV. 2393375, 2405?° a/., and in such wall-scratchings as
Preisizke 1079 Νικάνωρ ἥκω μεθ’ “Hpaxdéas [A ]pvyxitibos
μεθύων (or μεθ᾽ ὑῶν ?), 3736 (i/A.D.) Νικάνωρ ᾿Απολλώνιος
ἥκω. See also P Frankf 5 vecfo?® (B.c. 242-1) and cf.
Cronert Afem. Herc. p. 170, n.*.
νικάω
is found in a legal sense of winning one’s case, as in
Rom 34, in P Hal I. 158 (mid. iii/B.c.) ἐὰν δέ τιν (1 τις)
++ + γρ[αψ]άμενος δίκην ψευδομαρ[τ]υρίου νικήσηι KTA.,
and in relation to games in PSI IV. 364 (B.c. 251-0)
γίνωσκε Διονύσιον τὸν ἀδελφὸν νενικηκότα τὸν ἐν ‘Tepar
νήσωι ἀγῶνα τῶν ΠΙτολεμαιείων, and P Oxy XIV. 17594
(letter to an athlete—ii/A.D.) mpd [τ]ῶν ὅλων εὔχομαί ce
ὑγιαίνειν [κ]αὶ νικᾶν πάντοτε. It is very common as an
epithet of the Emperors, e.g. P Amh II. 1401} (a.p. 349)
τῶ]ν πάντα νικώντων] δεσποτῶν ἡμῶν ᾿Αγούστων, ‘of our
all-victorious masters the Augusti” (Edd.). A good parallel
to Rom 12! is afforded by Zest. xtz. patr. Benj. iv. 3
οὗτος TO ἀγαθὸν ποιῶν νικᾷ TO κακόν.
γίκη.
An interesting ex. of this word, which in the NT is
confined to 1 Jn 5%, occurs in the letter of the Emperor
Claudius incorporated in the diploma of membership of The
Worshipful Gymnastic Society of Nomads, in which he
thanks the club for the golden crown sent to him on the
occasion of his victorious campaign in Britain in Α. Ὁ. 43—
ἔπὶ τῇ κατὰ Βρετάννων νείκῃ (P Lond 1178! (a.p. 194))
(=III. p. 216, Se/ectzons, Ὁ. 99). See also P Giss I. 275
(ii/A.D.) €]pxopévw εὐαγγελίζοντι τὰ τῆς velkns αὐτοῦ καὶ
προκοπῆς with reference to the arrival of a slave announcing
a victory over the Jews, and the Gnostic charm for victory
ὁλοκληρίαν σαδίου (/. σταδίου), ‘‘ grant victory and safety
in the race-course ”: the charm begins—vexyntikov Σαρα-
πάμμωνει υἱῷ ᾿Απολλωνείου, “‘charm for victory for
Sarapammon son of Apollonius,” cf. P Lond 121° (iii/A.p.)
(= I. p. 97) νικητικὸν Spopéws. P Strass I. 4217 (A.D. 310)
ὄμνυμει θεοὺς ἅπαντας kal τύχην Kal νίκην τῶν δεσποτῶν
For the |
427
,
VOE®@
ἡμῶν τῶν ἀνικήτων βασιλέων μηδένα ἀποκεκρυφέναι shows
a common formula. Other exx. of the word are P Leid
Bi 18 (p.c. 164) (=I. p. 11) ὃς διδοίη σοὶ μετὰ τῆς Ἴσιος
νίκην, OGZS go* (Rosetta stone—p.c. 196) ὧι ὁ “Ἥλιος
ἔδωκεν τὴν νίκην, and 7. 678! (A.D. 117-38) ὑπὲρ σωτηρίας
kal αἰωνίου νίκης Αὐτοκράτορος Καίσαρος Τραϊανοῦ
᾿Αδριανοῦ Σεβαστοῦ. In BGU IV. 1084* (a.p. 222-35) it
is the name of a goddess—ayuras ᾿Αρσινόης Nelkns. For
the compound νικηφόρος see P Tebt I. 435 (B.c. 118) θεοὶ
μέγιστοι νικηφόροι, “most great and victorious gods,” and
the description of Ptolemy IV. (B.c. 221-05), OG/S 89°
θε[οῦ μ]εγάλου Φιλοπάτορος Σωτῆρος καὶ Νικηφόρου.
Νικόδημος.
For this proper name, which is common both to Greeks
and Jews, cf. P Hib I. 110 verso, 7,105 (ς, B.c. 255), BGU
IV. 1132 (B.c. 13) Νικοδείμον, P Flor I. 62° (a.p. 201)
Νικόδημον βουλευτήν, and the Indexes to Sy// and
Preisigke’s Sammelbuch.
Νικολαΐτης.
See s.v. Νικόλαος.
Νικόλαος.
For this proper name, as in Ac 65, cf. 76 XIV. 682, 1252,
and the many exx. in Preisigke’s Sammelbuch, see Index.
On νικο-λαός in popular etymology a rough Greek equivalent
for py pba, leading to the identification of the Nicolaitans
with the Balaamites, see Moffatt on Rev 25 in Z£G7.
Harnack rejects any allegorical interpretation of the name
| (The Journal of Religion iii. (1923), p. 413 ff).
VLHOS.
This form, as in Mt 12°°, 1 Cor 1553. 57, τ Esdr 3°, occurs
in BGU III. 1oo2! (B.c. 55) σαὶ δέ εἰσιν πᾶσαι ai κατ᾽
αὐτῶν κείμεναι συνγραφαὶ καὶ ὠναὶ καὶ δίκαια Kal βέβαια
καὶ νῖκος, apparently with reference to victory in a law-suit.
According to Wackernagel (Hed/enzstica, p. 26f.) the word
is originally related to the poetic νεῖκος, ‘‘strife,’” but passed
into Ionic with the meaning of ‘‘ victory,’’ through the
influence of νίκη: see also Fraenkel Gotta iv. (1913)
p- 39 ff. Some Lat. MSS. actually translate νῖκος in
1 Cor 15" by contentio.
νίπτω.
See Ev. Petr. 1 τῶν δὲ ᾿Ιουδαίων οὐδεὶς ἐνίψατο τὰς
χεῖρας : ‘‘the callousness of the Jewish leaders is sharply
contrasted with the scruples of the Gentile Procurator”
(Swete ad 1). MGr νίβω (νίβγω).
γοέω.
The phrase νοῶν καὶ φρονῶν is common in wills of both
| the Ptolemaic and the Roman periods, e.g. P Petr I. 16(1)!
(B.C. 237) τάδε διέθετο νοῶν καὶ φρονῶν Μένιππος, P Oxy I.
1044 (A.D. 96), 26. III. 4913 (A.D. 126), the testator thus
certifying himself as ‘‘ being sane and in his right mind”:
contrast the imprecation, Wiinsch AF p. 2059 (iii/A.D.,
βασάνισον αὐτῶν τὴν διάνοιαν τὰς φρένας τὴν αἴσϑησιν
ἵνα μὴ νοῶσιν τί πί[ο]ιῶσιν. With 2 Tim 27 we may com-
pare the sepulchral inscr. Avaibel 2783 καὶ σὺ | ἐρχόμε[ν]ο[9]
νόημα
πία]ρ᾽ ὁδῷ τὸ[ν] φίλον ὄντα νόει, ““ εἴ tu quoque qui praeteris
nosce amicum tibi esse.’’ For the meaning ‘‘ perceive,”
““understand,”’ cf. further BGU I. 114: 9 (A.D. 117) νοοῦμεν
ὅτι at παρακαταθῆκαι mpoikés εἰσιν, and for the meaning
“purpose,” cf. P Par 63%! ®! (B.C. 165) τοὺς καθ᾽ ὁντινοῦν
τρόπον νοοῦντάς τί σοι ἀντίον, Predsighe 52357 (A.D. 12) |
a]\elous μοι πληγὰς ἐνέτεινε[ν] ἐξξέλα]σίν μοι νοησάμεϊνο]ς.
See also P Rein 1683 (B.C. 109) a legal execution against |
two men—rrap’ οὗ ἂν αὐτῶν νοῆται καὶ ἐκ τῶν ὑπαρχόντων)
αὐτοῖς [πάντων], ‘tant sur leurs personnes que sur la
totalité de leurs biens ᾿᾿ (Ed.).
In Rom 12° Field (4Votes, p. 151) understands νοούμενα as
“ες conceived '—apprehended by the mind.’’ MGr νοιώθω,
“perceive,” ‘‘notice,”’ ‘‘ feel.””
γόημα.
ΝΜοήματα, which is found sexzes in the NT, is best
rendered on each occasion by ‘‘thoughts.” According to
Heinrici ad 2 Cor 44 (in Meyer’) the plur. in the sense of
“*mind,’’ ‘‘reason,’’ which many commentators prefer, can
be supported only by Pind. ΟἿ. 7. 72. The sing. is seen in
Kazbel 632 Tpatavod τάφος οὗτος, ds εὐσεβὲς εἶχε νόημ[α.
γόθος.
This NT &m. εἰρ. (Heb 128) is found in such passages as
P Hib I. 3218 (return of sheep—Bs.c. 246) ψιλὰ νόθα t, ‘10
are shorn and half-bred,” P Petr III. 59 (6)® (tax-return—
τινῶν ἐκ TOD ἱεροῦ νόθων, ““ certain bastards from the temple,”
in contrast to the legitimate (νόμιμοι) priests: cf. Syl 734
(= " 1106)!44 (Cos—e. B.C. 300) ἂν δέ τις νόθος dv κρ[ιθ]εὶς
γνωσθῆι μετέχειν τῶν ἱερῶν], μὴ ἐξέστω αὐτῶι μετέχειν TOY |
[ἱεἸρωσυνῶν, and see also the sepulchral inser. Aazde/ 120°f —
ἑξήκοντ᾽ ἔτεσιν μετ᾽ ἐμῆς ἐβίωσα γυναικός,
ἐ]ξ ts ἔσχα τέκνα γνήσια κοὐχὶ νόθα.
The word is of doubtful origin.
VOL).
In P Hib 1. 527 (c. B.c. 245) we read o. certain persons
who had used up the pastures—érrokéxpyytat ταῖς νομαῖς,
in circumstances which are far from clear: cf. P Oxy U. 2445
(A.D. 23) the transference of sheep νο[μῶ]ν χάριν, ‘for the
sake of pasturage,” 74. X. 127918 (A.D. 139) a lease of State |
and on this condition—éyew pe τὰς νομὰς Kal ἐπινομὰς
φόρου τῶν ομῶν (1. νομῶν) κατ᾽ ἔτος σὺν παντὶ δραχμῶν
τεσσάρων, “that I shall have the pastures and secondary
pastures at the annual rent for the pastures of four drachmae |
in all” (Edd.), P Tebt II. 31728 (a.p. 174-5) πε]ρὶ
μισθώσεως νομῶν, “concerning a lease of pastures,” and
P Ryl II. 100% (A.D. 238) πρὸς τὴν τῶν προβάτων [βρῶσιν
kal κοίτη]ν καὶ νομήν, “for the maintenance, folding, and
pasturing of sheep.” On a tax els τὰς νομάς, see Wilcken
Ostri. p. 265f. For the legal phrase νομὴ ἄδικος, “ unjust
possession,” see P Tebt II. 2867 (a.p. 121-38) with the
4
9
a
8
,
VO[LLKOS
produced, in the neighbourhood of Pela.’’ The wider sense
of ‘‘ belong to,” ‘hold sway in,” is seen in 0615 503 (mid.
iii/B.C.) τοῖς τὴν σύνοδον νέμουσιν, with reference to the
members of an association or club, see Dittenberger’s note
and cf. Plaumann Pto/emazs, p. 62.
γομίζω.
For this verb in the pass. with reference to received
custom or usage cf. P Hib I. 773 (B.c. 249) ἵνα συντελῆται
τὰ νομιζόμενα [τοῖς θ]εοῖς, ‘‘in order that the customary
| payments may be made to the gods” (Edd.), P Ryl IT. 153°
(A.D. 138-61) τὰ νενοσμισμένα (1. νενομ-- τοῖς κατοιχομέ-
γοις, ‘“‘the accustomed rites for the departed” (Edd.),
P Oxy VII. 1070! (iii/A.D.) τῶν χρηστῶν ἐλπίδων τῶν
ἐν ἀνθρώποισι νεσνομισμένων (1 vevop—), ‘the good hopes
that are held by mankind” (Ed.), Sy? 737 (= %1109)*4
(before A.D, 178) μηδενὶ ἐξέστω ἰόβακχον εἶναι, ἐὰν μὴ
πρῶτον ἀπογράψηται παρὰ τῶι ἱερεῖ τὴν νενομισμένην
ἀπογραφήν, and OG/S 21019 (Α.Ὁ. 247-8) (= Chrest. I.
Pp. 702) πρὸς τὸ δύνασθαι τὰ περὶ τὰ ἱερὰ θρήσκια κατὰ τὰ
νενομισμένα γείνεσθαι. The act. “‘suppose,” ‘‘think,” is
frequent, e.g. P Par 4619 (B.c. 153) νομίζω yap μάλιστα
τῶν ἄλλων παρακολουθήσαντά σε τῇ ἀληθείᾳ, “‘for I think
that you more than the others are a follower of truth,” P
Tebt I. so! (B.c. 112-1) νομίσας καιρὸν εὐφνῆι ἔχειν,
“thinking that he had a favourable opportunity” (Edd.),
P Fay 1094 (early i/A.D.) νομίσας ὅτι κιχρᾷς μοι αὐτούς,
‘consider that you are lending them (3 staters) to me”
| (Edd.), P Lips I. 105% (i/ii A.D.) ἔχθες κατέσχον τὸν
editor’s note, and cf. 76. 3351" (mid. iii/A.D.), and for paxpas |
νομῆς παραγραφή, ‘‘/ongae fossessionts praescriptio,” see
Chrest. 11. 374 (ili/A.D.). Νομεύς, ‘‘shepherd,” appears in
P Oxy II. 2451? (A.p. 26), and the verb in 24. 19 ἃ νεμήσεται
σὺν Tos (/. τοῖς) ἐπακολουθοῦσι ἄρνασι περὶ Πέλα, ‘‘ which
(sheep) will pasture, together with the lambs that may be
φύλακα νομίζων σοι ϑύνασθαι πέμψαι ὃν ἐπεζήτησας λόγον,
ποῦ ἐστιν Oavs, and P Lond IV. 1359} (A.p. 710) ὑπὲρ ὃ
νομίζεις, ‘‘ beyond what you expect’ (Ed.). The verb
| survives unchanged in MGr.
γομικός.
Without entering into the discussion as to whether this
term when applied to Zenas in Tit 313 implies in his case a
knowledge of Roman or Hebrew law, it may be noted that
exx. of the former sense can be readily produced from the
_papyri and inscrr.: see e.g. BGU I. 326% (ii/a.D.) where
a certain Gaius Lucius Geminianus, νομικὸς Ῥωμαϊκός,
certifies that he has examined the copy of a will, and finds
that it corresponds with the original: cf. Mommsen’s com-
mentary ad /. in the Berliner Sitzungsherichte, 1894, p. 4, n.1,
where a number of instances of vopikds, “lawyer,” are cited
from Greek inscrr. of the Imperial age. See also Mag 1914
(time of Antonines) a decree honouring Ζώβιον Διοσκουρίδου
vopikoy ζήσαντα κοσμίως, and PAS 11. p. 137 (Imperial
period) A. Μαλίῳ Μαξίμῳ vopikd. In P Oxy IT. 237} 5
(a.p. 186) we have the copy of an answer by a νομικός --
ἀντίγραφον προσφῳν[ ἤσεως νομ]ικοῦ ---ἰο a technical question
addressed to him by the presiding magistrate, which prepares
us for the frequent appointment of νομικοί as ‘‘ assessors,”
where ‘‘the judge was a soldier and therefore not a legal
expert”: see GH ad 4. and cf. CPR I. 18% (a.p. 124)
(= Chrest. Il. p. 93) Βλαίσιος Maptavos ἔπαρχος . - -
συνλαλήσας ᾿Αρτεϊμι]δίώρῳ τ]ῷ νομ[υἸκῷ [π]|εἰρὶ το]ῦ mpay-
ματος, ὑ[πη]γόρευσεν ἀπόφασιν ἣ καὶ ἀν]ε[γνώσθίη, P
Cattaoui ti 18 (ji/a.D.) (= Archiv iii. p. 59, Ολγεςί. II. p.
νομίμως
4
2
“
121) Λοῦπ[ος] λαλήσας μετὰ τῶν νομικῶν εἶπεν κτλ. The ©
term is also applied to a private notary, as in BGU I.
36111. 2 (A.D, 184) 6 νομικὸς ὁ τὴν οἰκονομίαν γράψας : and
for the corresponding vopoypados cf. P Fay 2815 (A.D. 150-1)
(= Selections, p. 82) ἔγραψ[ε]ν ὑπὲρ αὐτῶν “Appavios
νομογίράφος). On the late variant νομικάριος for νομικός
see P Oxy XII. 1416* (c. a.D. 299) with the editors’ note.
γομίμως.
Epict. iii. 10. 8. 6 θεός σοι λέγει δός μοι ἀπόδειξιν, εἰ
νομίμως ἤθλησας᾽ offers a good parallel to 2 Tim 2° (see
Sharp, p. 2). For the corresponding adj. cf. P Tebt II.
30228 (A.D. 71-2) ἡμεῖν τοῖς νομίμοις ἱερεῦσι ἐτήρησεν [TAs
ἀρούρας, ‘he reserved the land for us, the legitimate priests ”’
(Edd.), P Fay 12418 (ii/a.p.) ἄνευ νομίμων, “ illegally,”
BGU IV. 103229 (a.p. 173) ἐκ μὴ νομίμων γάμων, P Oxy
IX. 120118 (A.D. 258) τοῦ μέρους Tod διατάγματος τοῦ τοῖς
νομίμοις κληρονόμοις τὴ]ν διακατοχὴν διδόντος, ‘that
portion of the edict which grants succession to the lawful
heirs” (Ed.), BGU IV. 1074? (A.D. 275) νόμιμα καὶ
φιλάνθρωπα, OGIS 56% (B.c. 237) συντελεῖν τὰ νόμιμα
τῆι θεῶι, and the Christian sepulchral inscr. Aazbel 7275
νομίμοις δὲ θεοῦ παρεγείνατο πᾶσιν.
νόμισμα
in its primary sense of zvstitutum, anything sanctioned by
usage, is in classical Greek almost confined to poetry (cf. Jebb
Antigone 296). We can however supply an example in the
Kowvf from the petition of Dionysia, P Oxy II. 237%!”
(a.p. 186), where reference is made to the fact τὰς
Αἰγυπτιακὰς γυναῖκας κατὰ ἐνχώριον νόμιμα (/. νόμισμα)
κατέχειν τὰ ὑπάρχοντα τῶν ἀνδρῶν διὰ τῶν γαμικῶν
συνγραφῶν, ‘that Egyptian wives have by native Egyptian
law a claim upon their husbands’ property through their
marriage contracts” (Edd.). It should be noted, however,
that the reading is somewhat uncertain. With the more
9 νομός
νομοθετέω.
An interesting ex. of this verb is found in a letter of
remonstrance from the Senate of Antinodpolis to the
epistrategus Antonius Alexander, in which they vindicated
the privilege bestowed on them by Hadrian to be exempt
from public burdens outside their own city, P Oxy VIII.
1119156 (A.D. 254) θεὸς ᾿Αδριανὸς ἐνομοθέτησεν
σαφῶς παρὰ νόμοις μὲν ἡμεῖν ἄρχειν καὶ λειτουργεῖν, πασῶν
δὲ ἀπηλλάχθη τῶν παρ᾽ ἄλλοις ἀρχῶν τε καὶ λειτουργιῶν,
‘€the deified Hadrian clearly established the law that we
should bear office and burdens nowhere but at home, and
we were relieved of all offices and burdens elsewhere” (Ed.).
For the pass., which alone occurs in the NT, see OG/S
32913 (mid. ii/B.c.) τὰ καλῶς Kal δικαίως νενομοθετημένα
ἡμῖν ὑπὸ τῶ[ν βα]σιλέων, 26. 493°° (ii/A.D.) ταῦτα μὲν ὑμεῖν
ὀρθῶς καὶ καλῶς .. νενομοθετήσθω.
| γόμος.
For the use of νόμος c. gen. obj. to denote a particular
ordinance as in Rom 7? ἀπὸ τοῦ νόμου τοῦ ἀνδρός (‘from
that section of the statute-book which is headed ‘The
Husband,’ the section which lays down his rights and
| duties” SH), cf. Sy/J 828 (= 1198) (iii/a.p.) κα]τὰ τὸν
special sense of ‘‘coin” in Mt 22? (cf. 1 Macc 155) we may |
x
compare P Tebt II. 485 (ii/B.c.) ὃς δ᾽ ἂν παρὰ ταῦτα ποιῆι
τό Te ἀργυρικὸν νόμισμα καὶ Tov ἀποτί., P Grenf 11. 77°
(iii/iv A.D.) (= Selections, p. 120) ἐν δραχμαῖς τριακοσίαις
τεσσαράκοντα παλαιοῦ νομίσματος : see also the introd.
to P Thead 33. For the form νόμιζμα see BGU I. 69°
(A.D. 120) ἀργυρίου σεβαστοῦ νομίζματος : cf. Deissmann
BS p. 185.
γνομοδιδάσκαλος,
“4 teacher of the law,” is found 27 in the NT, but does
not seem to occur elsewhere except in eccles. writers: cf.,
however, νομοδιδάκτης in Plut. Cato Major xx. 4.
νομοθεσία.
This classical word (found also in Philo), which in the NT
is confined to Rom 94, ‘‘ the giving of the law,” occurs ina
royal petition of about A.D. 375, P Lips I. 357 τῆς θείας ὑμῶν |
καὶ φιλανθρώπου νοΐμ]οθίεσ]ίας. Cf. Sy// 790 (= %1157)%%
(¢. B.C. 100) διαπαραδιδόσ[θ]ω [δὲ τὸ ψήφισμα τόδε καὶ τοῖς]
αἱρεθησομένοις μετὰ ταῦτα στρατηγοῖς [kal νομοφύλαξιν
νομοθεσίας τάξιν ἔχον, OG/S 32655 (time of Attalus II.
Philadelphus, B.C. 159-138) καθὼς αὐτὸς ἐν τῆι νομοθεσίαι
περὶ ἑκάστων διαίτέ]ταχεν.
νόμον τῶν ἐξρανισ]τῶν. See also P Rey ΤΑΧῪ. 15 (Β.Ο, 259-
8) a/. where the various cross-references from one section to
another are marked by the phrase κατὰ τὸν νόμον (cf. the
editors’ note, p. 91). Thieme (p. 30) illustrates the quasi-
personification of ὃ νόμος in Jn 751, Rom 315, by Magn
92 4.11 (ii/B.c. ad init.) πάντων συντελεσθέντων, alv ὃ
νόμος] συντάσσει, cf. ".᾽5 πάντων συντελεσθέντων ὧν ὁ νόμος
ἀγορεύει. The phrase ἐν νόμῳ γέγραπται is found in legal
phraseology from iii/B.c. onwards, e.g. Magn 52°° ὅ]σα καὶ
τοῖς τὰ Πύθια ἐπαγγελλόν[τ]εσσιΐν ἐν ν]όμῳ γέγραπται.
For the expression νόμος βασιλικός in Jas 2° see s.v.
βασιλικός ad fin. The inscr. is reproduced in OG/S 483.
In a remarkable epitaph from Apameia, C. and B. ii. p. 538
No. 399 42s, provision is made that the grave shall not be
disturbed in the following terms—ts ὃ ἕτερος οὐ τεθῆ, εἰ δέ
τις ἐπιτηδεύσι, τὸν νόμον οἶδεν [τ]ῶν Hlovdéwy. According
to Ramsay, the reference must be not to the law of Moses,
but to some agreement made with the city by the resident
Jews for the better protection of their graves. For a detailed
study of νόμος used qualitatively in the Pauline Epistles we
may refer to Slaten Qualitative Nouns, p. 35 ff. Norden
(Agnostos Theos, p. τὶ n.*) points out how readily Paul’s
teaching in Rom 24® ὅταν yap ἔθνη τὰ μὴ νόμον ἔχοντα
φύσει τὰ τοῦ νόμου ποιῶσιν, οὗτοι KTA. would be under-
stood in view of the &ypados νόμος of the Greeks (cf. R.
Hirzel Abh. d. Sachs. Ges. d. Wiss., phil.-hist. Kl. xx.
1900). See also Ferguson Legal Terms, p. 64.
γομός.
Although νομός as a terminus technicus for a political
‘‘department’”’ or ‘‘district” of the country does not occur
in the NT, we may cite here, owing to the interesting
analogy which it presents to Lk 214, the rescript of the
Prefect Gaius Vibius Maximus commanding all who happened
to be out of their own homes to return home in view of the
approaching census—rfjs kar’ ol[klav ἀπογραφῆς συἸνεστώ-
[σης (or ἐἸνεστώϊσης, see LAL p. 268 n.°) ἀναγκαῖόν [ἐστιν
νοσεω
πᾶσιν τοῖ]ς καθ ἥϊντινα] δήποτε αἰτ[ίαν ἐκστᾶσι τῶν
ἑαυτῶν] νομῶν προσα γγέλλε]σθαι ἐπα[νελ]θεῖν εἰς τὰ ἑαυϊ τῶν
ἐϊφέστια (P Lond 9049}. (a.p. 104) (=III. p. 125, Selec-
tions, p. 73)). For the word in the LXX see Deissmann
BS p. 145, and cf. Wackernagel Hellenistica, p. 10.
γνοσέω
in its literal sense ‘fam sick” occurs in such passages as
P Oxy I. 76° (A.D. 179) νοσήσας ἐπισφαλῶς ἔχει, “has
fallen ill and is in a precarious condition” (Edd.), PSI IV.
2991 (iii/A.D.) ἐνόσησαν δὲ πάντες of κατὰ τὴν οἰκίαν,
P Oxy VIII. 1161° (Christian—iv/a.p.) ταῦτα δέσοι ἔγραψα
νοσοῦσα, δ[ιν]ῶς ἔχουσα, “I write this to you in sickness,
being very ill” (Ed.), 24. X. 1299° (iv/A.p.) ἀπὸ τοῦ véw
(= νέου) ἔτους πολλὰ ἐνοσοῦμεν. Cf. also the iii/B.c. Coan
decree conferring a gold crown on a physician for his services
during an epidemic, Cos 5° (= Syl 490 (=%943)) παρέχων
αὐτοσαυ[τὸ]ν π[ρ]ό[θυμ]ον εἰς τὰν σωτηρίαν τῶν νοσεύντ[ων.
γόσος.
PSI IV. 2995 (ii/A.D.) κατεσχέθην νόσῳ (cf. [Jn] 54),
P Oxy XII. 1414°6 (a.p. 270-5) ἐ (Δ év) νόσῳ εἰμὶ Kal τῆς
πλευρᾶς [ῥ]έγχομαι, “1 have (long) been ill and have a
cough from my lung” (Edd.), 26. VIII. 11219 (a.p. 295)
γόσῳ κατα[β]λ[η]θεῖσα, ‘stricken with illness” (Ed.), 16.
VI. 93978 (iv/A.D.) (= Selections, p. 130) ἡνίκα ἐβαρεῖτο τῇ
νόσῳ, ‘“‘when she was oppressed by sickness,” 7. VIII.
1151°° (Christian amulet—v/A.D.?) ὁ ἰασάμενος πᾶσαν
νόσον kal πᾶσαν μαλακίαν (cf. Mt 435), and similarly BGU |
III. 954" (vi/A.D.) (= Sedections, p. 133). For ἱερὰ νόσος,
“* epilepsy,” cf. P Oxy II. 2639 (A.p. 77) the sale of a slave |
ἀσυκοφάντητον πλὴν ἱερᾶς νόσου καὶ ἐπαφῆς, ‘‘ without
blemish apart from epilepsy and leprosy,” e¢ saefe. Cf. also
the sepulchral inscr. Prezsigke 58837 θνήσκω δ᾽ οὐ νούσοισι
Sapels, εὕδων δ᾽ ἐνὶ κοίτῃ | τοῦτον ἔχω μισθὸν ϑύσθιον
(= λοίσθιον “‘last”) εὐσεβίης, and Aazbe/ 31471 cited
σις, κορέννυμι. For the adj. νοσε(η)ρός see Cronert AZem.
Herc. p. 295 n.?.
P Oxy VI. 9398 (iv/A.D.) (= Selectzons, p. 130) νοσηλότερον
δὲ ὅμως τὸ σωμάτιον ἔχει, “she is still in a somewhat sickly
state of body,” and ἀνόσητος in P Iand 13" (iv/a.p.) εἰ
ἀνόσειτίος el γράψον. The verb νοσηλεύω is found dés in
the so-called letter of Trajan, P Fay 19%%°. Νοσοκομεῖον,
‘*hospital,” occurs in the late P Amh IT. 1542 8 (vi/vii a.p.),
and appears in ΜΟΥ vorokopeto: but νόσος has dropped
out of the vernacular, ἀρρώστια taking its place (Thumb,
Handbook p. 46).
γοσσιά.
On the form of this collective word = ‘‘ brood ”’ (Lk 13%4) |
see Dieterich Untersuchungen, p. 47. A new ex. of the
earlier form may be cited from A/exandrea p. 81°78 νεοττίαν |
χελιδόνων. The Ionic form νοσσιή is found in Herodas
and hypocoristic proper names Νοσσίς, Νόσσος,
Nooo, are quoted by Boisacq, p. 664. See also Hatzidakis
Eznl, p. 268.
Vil. 72,
γοσσός.
According to Moulton Gy». ii. p. 92 this Hellenistic form
(for νεοσσός), which is found on the word’s only occurrence
The form νοσηλός is found in the Christian |
430,
νουνεχῶς
in the NT (Lk 254), arose from the slurring of ε into a »
sound, just as βορέας much earlier produced (Bopyas) Bop-
pas. Neooods is seen in Kazbel 1033 (iii/B.c.) θ]ούροις
πτερύγεσσι νεοσσόν, and Herodas vii. 48, and νεοσσοπῶλις,
“seller of young birds” in 26. vi. 99. For the LXX usage
cf. Thackeray Gr. i. p. 98. Neooods <*veFo-Kids, ‘*a
new occupant of a nest,’’ from κεῖμαι (Boisacq, p. 664).
γοσφίζω.
The absolute use of this verb ‘‘ purloin, peculate,” in
Tit 219 is illustrated by P Petr III. 56(4)!°. 2 (later than B.c.
259) where an official swears—otte αὐτὸς νοσφειοῦμαι, “1
will neither peculate myself,’’ adding that if he finds any one
νοσφιζόμενον, ““ peculating,” he will report him ; cf. 26. (c)?
where νοσφίσασθαι occurs in a similar context. See also P
Ryl IT. 116! (A.D. 194) θλειβομένη τῇ συνειδήσει περὶ ὧν
ἐνοσφίσατο ἕν τε ἐνδομενείᾳ καὶ ἀποθέτοις, ‘oppressed by
the consciousness of what she had appropriated both of the
” ες
| furniture and stored articles,’’ and Sy// 578 (= 993)" (iii/
B.C.) εἶ μὰν μηθὲν νοσφίζεσθαι. For the constr. with ἀπό,
as in Ac 52f, cf. PSI IV. 442! (iii/B.c.) ἐφάνη ἐπ᾽ ἀληθείας
ὅτι νενόσφισται ἀπὸ τῶν ἀμφιτάπων (“rugs”: cf. LXX
Prov 718), and Aazbe/ 2875 (ii/A.D.) ἀλλά pe μοῖρ᾽ ad’
[ὁμαίμου ἔνόσφισεν. Νοσφισμός is found in Vett. Val.
pp: 40°, 84%, and νοσφιστής in 26. 4855,
γότος.
For νότος, ‘‘the southern quarter,” ‘‘the south,” it is
sufficient to cite P Oxy 11. 2557 (census return—a.D. 48)
(= Selections, p. 46) ἐν τῇ trapxoltoy μοι οἰκίᾳ λαύρ]ας
νότου, ‘‘in the house which belongs to me in the South
Lane,’’ P Tebt II. 3428 (late ii/A.D.) νότου (see Proleg. p.
73) νοτινῆς ῥύμης, ‘Con the south of the southern road.”
| Other exx. of the adj. are P Ryl II. 157° (A.D. 135) τὴν
νοτίνην [pep(Sa, ‘‘the southern portion,’’ and P Oxy IV.
729° (A.D. 137) τοῦ νοτίνου χώματος, ‘‘the southern em-
bankment”; for the form νότιος cf. Sy// 538 (= #970) (B.c.
289-8) παρὰ τὸ νότιον τεῖχος TO τοῦ ἱεροῦ, and see Cronert
Mem. Herc. p. 186.
| γουθεσία.
This comparatively rare and mostly late word (Lob. PAryn.
p- 512) is found in BGU II. 613” (time of Anton. Pius?) and
broken contexts. On the form νουθετεία see Cronert Jem.
Herc. p. 288.
γνουθετέω.
For this verb in its derived sense of ‘‘admonish,” as in
all its NT. occurrences, οἷ. the late P Grenf Il. 93% (vi/vii
A.D.) παρακαλῶ τὴν ὑμετέραν πατρικὴν θεοφιλίαν νουθετῆσαι
αὐτὸν . . . ,—a request to a bishop to put pressure on a
presbyter to make him act justly to a letter-carrier.
νουμηνία.
See νεομηνία.
γουνεχῶς.
On the formation of this NT ἅπ. εἰρ. (Mk 1235), which is
found from Aristotle downwards, as equivalent to νουν-
νοὺς
ἐχόντως (Lob. Phryz. p. 599), see Giles Manual of Com-
parative Philology, p. 240, where reference is made to the
adj. νουνεχής and the subst. νουνέχεια in the later Greek.
vous.
In P Par 63:27 (B.c. 164) (= P Petrie III. p. 20) a com-
plaint is made that certain people left in their homes are |
harassed—rT@v πρὸς ταῖς πραγματείαις od κατὰ τὸ βέλτισ-
τὸν ἐγδεχομένων τὸν τοῦ περὶ τῆς γεωργίας προστάγματος
νοῦν, “because the officials do not put the best interpretation
on the meaning of the decree concerning agriculture Ἂ
(Mahaffy). For the wider meaning “thought,” “mind,”
cf. P Tebt II. 334 (A.D. 200-1), a curious petition in which
a woman complains that she has been robbed and deserted
by her husband, and adds—St ἐξ οὗ καὶ mat(/. ἐπαι)δο-
[ποιησάμην πα]ιδία δύο, μ[ὴ] ἔχουσα κατὰ νοῦν ἄλλον,
“J have also had two children by him and have no thought
of another man (Ὁ) (Edd.). Cf. also P Oxy XIV. 1665?"
(iii/A.D.) ἐρρῶσϑαί σε εὔχομαι κατὰ νοῦ (/, νοῦν) διάγοντα,
ΚΕἸ pray for your health and success” (Edd.). The dat. νόῳ
4
91
is found in BGU II. 385° (ii/iii A.D.) ἐν νόῳ ἔχῃς ὅτι ἡ
Ovya[t]np μου is ᾿Αλεξάνδρειαν ἔσσι (/. εἶσι }) and the acc.
νόον in Predsigke 287° ὅταν ἦλθεν ὑπὸ νόον τινός, On the
declension of the word see Moulton Gy. ii. pp. 127, 142,
Winer-Schmiedel G7. p. 84, and cf. Thumb Haradbook, ὃ 63
n.2 for the forms in MGr, which also (16. p. 343) shows such
phrases as ἔρχεται στὸ vod pov, “it occurs to me,’’ and
χάνω τὸ νοῦ μου, “lose my reason.” For νοῦς denoting the
being of God cf. Epict. ii. 8. 2 τίς οὖν οὐσία Ocod;...
νοῦς, ἐπιστήμη, λόγος ὀρθός.
Νύμφα.
In Pro/eg. p. 48 Moulton suggests that Νύμφαν, which
apparently should be read as a woman’s name in Col 415, is
not due to a Doric Νύμφαν, but by a ‘‘ reverse analogy pro-
cess” the gen. Νύμφης produced the short nom. Nuyda,
like δόξα, δόξης. He compares Hipfva in a Christian inscr.
C. and B. ii. p. 497 0.5.
γύμφη.
Thumb (e//en. p. 123) cites the MGr νύζφ)φη, “ bride,”
‘daughter-in-law,’ to support the Greek character of the
meaning ‘‘ daughter-in-law ” (Mt 10°, Tob 1115 5: B, a/.), as
against Grimm’s reference to Heb. 123. The word is used
of a little girl five years old in Hazel 570° (ii/A.D.). Νύμφη
is cognate with Lat. nubo, vwos, and νεῦρον ( Boisacq, p. 673 f.).
γυμφίος.
For νυμφίος, ‘ bridegroom,” see the late CPR I. 30%
(vi/a.p.), and from the inserr. Sy// 615 (= % 1024) (c. B.C.
200) ὧν οἱ νυμφίοι θύ[ου]σιν τῶν ἀρ[ν]ῶν τῶι ἱερεῖ καὶ τῶι
νυμφίωι γλῶσσα ἑκατέρωι, and the sepulchral inscr. Presszgke
10 ᾿Ιοάνη ᾿Ιοάνου νύμφιε ἄωρε πασίφιλε καὶ ἄλυπε
χρηστὲ χαῖρε, ὡς (ἐτῶν) A.
γυμφών.
For νυμφών, ““ bridechamber,” rare in profane Greek and
in the NT found only guater (cf. Tob 615. 11), see P Lond
964) (ii/iii A.D.) (= III. p. 212) ts τὸν νυμφῶνα--α letter
referring to preparations for a wedding-feast.
me
γῦν.
The classical phrase τὰ νῦν = ‘‘ now,’’ which in the NT is
confined to Acts, is found in P Oxy IV. 743% (B.c. 2)
where the writer states with reference to a certain Damas—
καὶ τὰ νῦν ἐπειπέπομφα αὐτὸν πάντα συνλέξαι, ‘Sand now
I have dispatched him to collect them all (7.5. rents)”
(Edd.): cf. BGU IV. 1114!” (B.c. 4) τανῦν συγχωρεῖ ὁ
“Tpepos κεκομίσθαι κτὰλ., P Oxy IV. 811 (c. A.D. 1) καὶ τὰ
νῦν εἴ σοι φαίϊνεῖται γράψον αὐτῷ: In PSI VI. 609!°
(iii/B.C.) τό τε Taped.ov (1. παρελθὸν ἢ) ἐχφόριον καὶ τὸ νῦν
| ἑτοιμάσας, τὸ νῦν is probably equivalent to τὸ τούτου τοῦ
| ἔτους ἐχφόριον : see the editor's note.
The formula ἀπὸ
tov νῦν, ‘henceforth,’ as in Lk 148 αλ, 2 Cor κ᾽, is com-
mon, e.g. P Oxy IIT. 479° (A.D. 157) βούλομαι ἀναγραφῆναι
ἀπὸ τοῦ νῦν ἐπὶ τοῦ ὑπάρχοντός μοι μέρους οἰκίας. . .
“pov, “61 wish that Horus should henceforth be registered
at the house of which I own part” (Edd.) ; other exx. in
Deissmann BS p. 253. For μέχρι τοῦ νῦν cf. BGU II.
667° (A.D. 221-2) kata [τὴ]ν ἐξ ἀρχῆς kal pexpl Tod νῦν
συνήθιαν. See also the emphatic viv ἐπὶ τοῦ παρόντος,
“now at the present,” in P Oxy III. 482% (a.D. 109).
γυγί.
The evidence of the papyri, so far as we have remarked it,
confirms the equivalence of νυνί to νῦν in the NT (as Grimm
| notes) : cf. e.g. P Petr III. 42 H(8) f+ (iii/B.c.) νυνὶ [δὲ ἐν
φόβωι clipt οὐ μετρίωι, P Oxy IIT. 490° (A.p. 124) Διονυσίῳ
. vuvel ἀφήλικι, ““ Dionysius now a minor,” 7. 506° (A.D.
143) τὸ πρὶν ἀμπελικοῦ κτήματος vuvel δὲ χερσαμπέλ[ου,
‘‘ what was previously a vineyard but is now dry vine-land”’
(Edd.), 73. VI. 908° (A.D. 199) Σαραπίων . . vuvel εὐθηνι-
άρχης τῆς αὐτῆς πόλεως, “*Sarapion at present eutheniarch
of the said city.’’ The adverb is joined to a subst. (cf. Gal
4°5 al.) in P Ryl Il. 1114 (ap. 161) τὴν νυνεὶ γυναῖ[κά
μου.
γύξ.
P Oxy II. 2357 (horoscope—a.D. 20--50) ὥρᾳ τετάρτῃ τῆς
νυκτός. For the gen. of time, as in Mt 214 a/., cf. P Hib I.
365 (B.C. 229) ἀπολωλεκέναι ἐκ τῆς αὐλῆς νυκτὸς πρόβατον
θῆλυ δασὺ ᾿Αράβιον, “that he has lost from the pen at night
an unshorn ewe of Arabian breed” (Edd.), P Amh 11. 1345
(early ii/A.p.) Tleréa . . . νυκτὸς ἀποσπάσαι, “to seize
Peteus by night,” and P Ryl II. 198° (iii/a.p.) κδ νυκτὸς
is τὴν κε, “the night of the 24th to the 25th” (Edd.).
The phrase νυκτὸς kal ἡμέρας, the regular order of the
words in Paul (cf. Milligan Zhess. p. 24, Ramsay CRE,
Ρ. 85), is seen in BGU I. 246% (ii/ili A.D.) νυκτὸς Kal
ἡμέρας ἐντυνχάνω τῷ θεῷ ὑπὲρ ὑμῶν --α good parallel to
1 Thess 310, For the other order ἥμ. κ' νυκτός, as in Lk
187, Rev 48, a/., cf. Magn 163° ἀδιαλείπτως θέντα τὸ ἔλαιον
ἡμέρας τε καὶ νυκτός. The dat. occurs in P Tebt I. 54°
(B.C. 86) τῆι νυκτὶ τῆι φερούσηι εἰς τὴν KE τοῦ Φαῶφι, “on
the night before the 25th of Phaophi,” where the editors
refer to Smyly Hermathena xi. p. 87 ff. and note: ‘‘the
| ‘day’ at this period contained not the whole twenty-four
hours, but the period from sunrise to sunset, events which
took place at night being described with reference to the
‘day’ following.” Cf. also P Ryl 11. 127° (A.D. 29) νυκτὶ
᾿ τῇ φερούσῃ els τὴν if τοῦ ἐνεστῶτο(ς) μηνὸ(ς) Σεβαστοῦ,
,
νυσσω 43
‘tin the night before the 17th of the present month Sebastus ”
(Edd.). Itis interesting to find our common phrase ‘‘ making
day of night ” as early as the mid. of iii/B.c. in PSI V. 514°
νύκτα οὖν ἡμέραν ποιούμενος κατάπεμψον τὰ διαγραφέντα
ἐχ Φιλαδελφείας : see the editor’s note. We may cite in-
stances of common adverbial phrases—P Flor II. 2365 (a.p.
267) ἀπὸ νυκτός, P Ryl IL. 138!® (A.p. 34) διὰ νυκτός,
“under cover of night” (Edd.), Cagnat IV. 860" στρατηγή-
σαντα διὰ vuktds, P Mon 64 (a.p. 583) ἐν νυκτί, PSI V.
5491! (B.C. 42-1) kata νύκτα, and P Strass II. 111° (iii/B.c.)
ot δὲ ὑπὸ νύϊκτα ἀνα]στάντες ἀνεχώρησαν εἰς Λεονταμοῦν,
P Tebt IT. 41918 (iii/a.p.) ὑπὸ νύκταν, ““αἱ dusk.”’ Νύξ is
used metaphorically of death in Aaze/ 10954 νὺξ αὐτοὺς
καταλύει, with reference to the departed glories of Ifomeric
heroes. MGr νύχτα.
For the adj. νυκτερινός cf. P Oxy VI. 9244 (iv/A.D.), a
Gnostic charm to protect ἀπὸ τοῦ νυκτερινοῦ φρικός, ‘‘ from
ague by night”: similarly BGU III. 956? (c. iii/A.D.). The
adv. νύκτωρ, said to be the only adv. of this form (LS), is
seen in P Hal 1195: (mid, iii/B.C.) τις. , μεθύων ἢ νύκτωρ
ἢ ἐν ἱερῶι. We may note also the compounds νυκτέλιον
with reference to the ‘‘night-festival” of Isis in P Oxy III.
525° (early ii/A.D.), νυκτοστράτηγος in 26. VI. 933° (late
ii/A.D.), and νυκτοφύλαξ in P Iand 338 (time of Commodus).
γύσσω.
For the ἔτυπτον . . καλάμῳ of Mk 15:3, Ev. Petr. 3
substitutes καλάμῳ ἔνυσσον. This may perhaps be taken
as supporting the milder sense of ‘‘pricked” instead of
“pierced”? (AV, RV) which Field (Vofes, p. 108) prefers in
Jn τοῦ! πλευρὰν ἔνυξεν, in distinction from ἐξεκέντησαν in
ver. 37. Swete ad Ev. Petr. Zc. cites also Orac. Sz. viii.
296 πλευρὰς νύξουσιν καλάμῳ.
γυχθήμεοον.
With this NT ἅπ. εἰρ. (2 Cor 1155), which is found
elsewhere only in late writers (cf. Sturz Dza/. Mac. p. 186),
2 -
νῶτος
we may compare the new νυκτῆμαρ in the Christian letter,
addressed perhaps to a Bishop, P Lond 981? (iv/a.p.)
(= III. p. 242, Chrest. I. p. 157) περιοδεύομεν καὶ περι-
πατοῦμεν νυκτῆμαρ, θαρροῦμεν ταῖς προσευχαῖς σου.
νωθρός.
The sense of ‘‘remissness,’’ “ slackness,” attaching to
this adj. in Heb 613 ἵνα μὴ νωθροὶ γένησθε, appears in the
use of the subst. in P Amh IT. 7815 (a.p. 184) ἐ]ν νωθρίᾳ
μου γενομένου, where the editors translate, ‘‘moreover as I
neglected my rights.” Νωθρός is probably cognate with
νόσος (Boisacq, p. 672), and the corresponding verb is used
of ‘‘ sickness” in a tquching letter addressed by a slave to
her master, P Giss I. 17® (time of Hadrian) ἠγωνίασα,
κύριε, οὐ μετρίως, ἵνα ἀκούσω ὅτι ἐνώθρευσας. Elsewhere,
as the editor notes, the verb is found in the papyri
only in the middle, see e.g. PSI VI. 717° (1i/a.p.)
μνήσίθη]τι πῶς σε νωθρευσάμενον [ὑ]πηρέτησα, BGU 11.
II. 421° (iii/A.p.) (= Selections, p. 106) γενοῦ πρὸς ἐμὲ
ἐπεὶ ἡ ἀδελφή σου νωθρεύεται, “come to me, since your
sister is sick.”
VOTOS.
In Rom 117° (from LXX Ps 6834) νῶτος replaces the
classical νῶτον, as generally in the LXX (cf. Thackeray
Gr. i. p. 155). In P Tebt I. 218 (B.c. 115) σὺ οὖν μὴ δῷς
νῶτον μηδενί, ‘do not therefore run away from anybody ”
(Edd.), and in P Oxy XIV. 1725° (after A.D. 229) ὡς τὰ
κατὰ νώτου éEns δη(λοῖ), and 20. 17 kata νώτου τοῦ ὅλου
ὀνόματος, the gender is indeterminate. The compound
νωτοφόρος, as in 2 Chron 218 καὶ ἐποίησεν ἐξ αὐτῶν
ἑβδομήκοντα χιλιάδας νωτοφόρων, is found in P Petr III.
46 (2) (Ptol.), a contract for the supply and carriage of
bricks: cf. P Meyer 61510 (iii/B.c.), P Tebt I. 115%
(B.C. 115-3).
—
=
Eevia—E€vos
ξενία.
The vernacular use of ξενία = ““ hospitality ” (cf. Sir 2957)
in such passages as P Oxy VI. 9317 (ii/A.D.) τὴν ovyklay
τῆς Tophipals] . . - δοθησόμενον (/. δοθησομένην) εἰς τὴν
ξενίαν thu μεικρᾷ, ‘the ounce of purple to be presented at
the entertainment to the little one” (Edd.), 7. VII. 10647°
(ii/A.D.) γράφω cor. . ὅπως συνλάβῃς τῷ "Ame . . ξενίαν
δὲ αὐτῷ ποιήσῃς, “1 write to you that you may assist Apis,
and may show him hospitality” (Ed.), 26. I. 118 verso?®
(late iii/A.D.) εἰδὼς δὲ ὁποία ἐστὶν καὶ ἡ Eevia, “you know
what hospitality requires”’ (Edd.), and Sy// 418 (= 8 888)*
(A.D. 238) ἀπολιμπάνοντες ἐπέρχονται εἰς τὴν ἡμετέραν
κώμην καὶ ἀναγκάζουσιν ἡμᾶς ξενίας αὐτοῖς παρέχειν, along
with the almost technical sense of τὰ ξένια for the gifts
provided on the occasion of the visit of a King or other high
official to a district (e.g. P Petr II. 10(1)} (iii/B.c.) εἰς τὰ
ξένια χῆνας ιβ, P Tebt I. 3311 (B.c. 112) (= Selections,
p- 31): cf. P Grenf II. 14 (4) (B.c. 264 or 227) and see
Ostr. i. p. 389 f.) seems to make it practically certain that
the word is to be understood in the same sense in Ac 2853,
Philem22, rather than of a A/ace of lodging. For this later
sense cf. Prezsigke 39247 (A.D. 19) kal ἐπὶ σκηνώσεις
καταλαμβάνεσθαι ξενίας πρὸς βίαν, 7/.17 ἐὰν yap δέῃ,
αὐτὸς Βαίβιος ἐκ τοῦ ἴσου καὶ δικαίου τὰς ξενίας διαδώσει,
BGU ILI. 3881. 15 (ii/iii A.D.) τὸ παιδίον τὸ παραφυλάσσον
αὐτοῦ τὴν ἵενίαν (1. ξενίαν ?) where however the reading is
doubtful, and the dim. ξενίδιον in P Tebt II. 335}? (mid.
iii/A.D.) ξενίδιον μεμ[ισθωμένον] μοι εἰς οἴκησιν, “a guest-
house rented to me as a dwelling”: see also PSI I. κοἱδ
(iv/y A.D.)Kal προβῇ τὸ ἔργον τῆς μικρᾶς ξενίας τῆς περὶ
τὴν Anvov, where the editor understands ξενία as ‘*stanzetta,”
*cella,” and cites Hesych. κατάλυμα, καταγώγιον.
ξενίζω
in its ordinary sense of ‘‘entertain” as a guest (Ac 107%
al.) may be illustrated from the Coan sacrificial calendar
Syll 616 (= 8 1025)*° (iv/iii B.C.) ἱαροποιοὶ δὲ ξενιζόζντω τὰ
Ἱερῆ Kal τὸς κάρυκας tlavta]y τὰν νύκτα : cf. the use of
the corresponding subst. (as in Prov 1517) in OG/ZS 22093!
(mid. iii/B.c.) καλεσάτωσαν δὲ οἱ ἐπιμήνιοι τῆς βουλῆς, καὶ
τοὺς πρεσβευτὰς τοὺς παραγενομένους] ἐγ Μαγνησίας ἐπὶ
ξενισμὸν εἰς τὸ πρυτανεῖον. The verbin its derived meaning
of ‘‘surprise,” ‘‘ astonish,” as in Ac 177°, 1 Pet 4412, is
seen in such passages as P Par 64° (ii/B.C.) ἱκανῶς ἐξενίσθην
Kal τούτῳ ἀντιμεμφομένῳ ὧν χάριν ἐπ᾽ ἐμοὶ ὑπὸ εὐεργεσιῶν
ὑπέδειξα, μὴ ἐπὶ βάθος σε τὸ τοιοῦτον πεποηκέναι, P Strass
I. 358 (iv/v A.D.) ξενίζομε μέχρει τῆς σήμερον ἡμέρας πῶς
ovk ... , and P Jand 20! (vi/vii a.D.): cf. also M. Anton.
viii. 15.
Part V.
ξενοδοχέω.
This form of the verb (cf. 1 Tim 519) is condemned by
the Atticists, see Lob. Pixyn. p. 307. A good ex. of the
subst. is afforded by Theophrastus Char. 6 (23) ad fin.
where the boastful man declares that he means to sell the
house in which he is living—81a τὸ ἐλάττω εἶναι αὐτῷ πρὸς
τὰς ξενοδοχίας, ‘‘as he finds it too small for his entertain-
ments”’ (Jebb). MGr ξενοδοχεῖον, ‘‘hotel.”’
ξ ,
ξέγος,
in the sense of ‘‘stranger,” is seen in such passages as
P Magd 8" (B.C. 218) καταφρονήσας μου ὅτι ξένος εἰμί (see
the editor's note), P Oxy XIV.16724(A.D. 37-41) πεπράκαμεν
χό(ας) AB ξένοις προσώποις, “we sold 32 choes to some
strangers” (Edd.), and 76. VIII. 11547 (late i/a.D.) μὴ
ἀγωνιάσῃς δὲ περὶ ἐμοῦ ὅτι ἐπὶ ξένης εἰμί, αὐτόπτης γὰρ
εἰμὶ τῶν τόπων καὶ οὐκ εἰμὶ ξέν[ο]ς τῶν ἐνθάδε (for gen.
cf. Eph 213), ‘do not be anxious about me because I am
away from home, for Iam personally acquainted with these
places and am not a stranger here’’ (Ed.). In CRi. p. 5f.
Hicks illustrates from the inserr. ξένοι as a term of Greek
public life, denoting temporary sojourners who have not yet
secured the rights of πάροικοι or μέτοικοι, e.g. C/G I. 1338
(Amyclae—mid. iv/B.c.) kal Μεγαλοπολειτῶν καὶ τῶν
ἄλλων ξένων κατοικοῦντες καὶ παρεπιδαμοῦντες ἐν [᾿Αμύ]κλ-
[αἼἸις, 26. 11..3521 (Pergamon—iii/B.C.) τοὺς παρεπιδημοῦντας
ξένους : cf. Ac 1731. The phrase ἐπὶ ξένης is common, e.g.
BGU I. 2234 (a.p. 114) where a woman complains of an
attack and robbery in the absence of her husband—rod
ἀνδρός μου ὦντος (/. ὄντος) ἐπὶ ξένης, 20. 1597 (A.D. 216)
Οὐαλερίου Δάτου κελεύσζαν)το[9] ἅπαντας τοὺς ἐπὶ ξένης
διατρείβοντας εἰς τὰς ἰδίας κατεισέρχεσθαι, κατεισῆλθον,
P Fay 136}0 (Christian letter—iv/A.D.) ἄμινον ὑμᾶς ἐν τοῖς
ἰδίοις οἷς ἐὰν τύχοι εἶναι ἢ ἐπὶ ξένης, ‘‘it is better for you
to be in your homes whatever they may be, than abroad”’
(Edd.), and Cagnat IV. 293% κατωι[κονομ]ήσατο [κ]αὶ
ἐν τῇ πόλει καὶ ἐπὶ τῆς ξένης. These exx. along with the
corresponding phrase εἰς τὴν ξένην in P Oxy II. 2511 (a.p.
44), 76. 2537 (A.D. 19) @/. show, as the editors remark in
their note to 24. 2861, that the reference may be merely
to residence outside the nome in which a person is registered :
ef. Jouguet Vze municipale p. 91 ff. In P Tebt I. 118 (late
ii/B.c.), the account of a dining-club, a distinction is drawn
between the σύνδειπνοι, “members,” and the ἕένοι,
“© guests,” and in P Hib I. 2738 (a calendar—s.c. 301-240)
the adj. has the wide sense of “‘ unfamiliar,” ἵνα μὴ δόξω (=p)
pak[pov] καὶ ξένον σοι kata[voiv?] τῶν μορίων ποικ[ιλία Ὁ
‘*in order that the intricacy of the fractions may not appear
to you a long and unfamiliar thing to understand (?)”
433 56
ξέστης
(Edd.). For the compound ἐπίξενος, see the receipt for
“alien” tax on an ostracon of A.D. 63 reproduced in LAE
Ρ. I1I1—Gméxwv παρὰ σοῦ τέλες (1. τέλος) ἐπιξένου Θῶυθ
καὶ Φαῶφι (δραχμὰς) β, “I have received from you alien
tax (for the months) Thoyth and Phaophi 2 drachmae,”
and for ξενικός cf. P Hal 118 (mid. iii/B.c.) ἐν [rots]
ξεν[ι]κοῖς δικαστη[ρί]οις with the editor’s note p. 95 ff.
The subst. ξενιτεία, as in Wisd 18%, is found in Aristeas 249
ἡ δὲ ξενιτεία τοῖς μὲν πένησι καταφρόνησιν ἐργάζεται,
τοῖς δὲ πλουσίοις ὄνειδος ὡς διὰ κακίαν ἐκπεπτωκόσιν,
‘residence in a foreign country brings contempt upon the
poor man and disgrace on the rich, as though they were in
exile for a crime” (Thackeray), and for the verb ξενιτεύω
cf, 2. 257 πρὸς ods ξενιτεύει, “among whom thou sojourn-
est” (zd.). Both subst. and verb are common in Vett.
Valens. The subst. survives in MGr = “" foreign land,”
and the verb “emigrate.” MGr ξένος, ‘‘strange,”’
“stranger.”
ξέστης,
a Roman dry measure (τό ζαγ 215), rather less than a pint :
cf. Ostr 1186 (Rom.) οἴνου ξέσται vB, and see Wilcken
Ostr. i. p. 762 f., Hultsch Archiv iii. p. 438. In the NT
(Mk 74) the word is used rather = ‘‘cup” or “* pitcher,”
whether holding a sextarius or not: cf. P Oxy VI. 92178
(iii/a.v.) ξέσται B, “ two cups,” 74. 109" (iii/iv A.D.) ξέσται
χαλκοῦ γ. In an inventory of church property P Grenf II.
1115 (v/vi A.D.) ToTHp(ta) apyvp(a) γ. ξέστ(ης) ἀργυρ(οῦς) a,
ξέστης is apparently = “‘paten”’: see the editors’ note.
It should be added that Moulton (G7. ii. p. 155) has
difficulty in believing that ξέστης is really a Latin word.
ξηραίνω.
With Mt 2119 ἐξηράνθη παραχρῆμα ἡ συκῆ may be
compared the interesting report regarding a persea tree,
addressed to the logistes of Oxyrhynchus.
of the guild of carpenters who had been commissioned to
examine the tree states that he found it—&kapmov οὖσαν
πολλςῶ]ν ἐτῶν διόλου ξηραντῖσαν (/. ξηρανθεῖσαν) καὶ μὴ
δύνασθαι ἐντε[Ὁ]θεῖν καρ]ποὺ[ς] ἀποδιδόναι, ‘barren for
many years, quite dried up and unable to produce any more
fruit” (P Oxy 1. 53°%—a.p. 316): cf. P Oxy IX.
1188192123 (A.D. 13), and on the value and associations
of the persea tree see Wilcken Archiv i. p. 127. Other exx.
of the verb are BGU IV. 10404 (ii/A.D.) τάχα δύνασαι
ἀναβιοναῖ Jar (ὃ ἀναβιώσασθαι) τὴν ποτίστραν
(‘«watering-place”’), εἰ δὲ μή, ξηραίν[ετ]αι, P Leid Wi
(ii/iii a.p.) (ΞΞ Π|. p. 83) ξήρανον ἐν σκιᾷ (of flowers used
in magic), and P Flor 11. 1451} (A.D. 266-7) τὰ δὲ τεμνόμενα
φυτὰ εὐθέως εἰς ὕδωρ βαλλέσθω ἵνα μὴ ξηρανθῇ. MGr
ξεραίνω ““1 dry.”
ξηρός.
P Petr III. 62 (6)7 (Ptol.) χόρτον ξηροῦ, P Oxy ΙΧ.
11884 (A.D. 13) κλάδους ξηρο(ύς), 20. IV. 736% (c. A.D. 1)
σεμιδάρί-- λ)εως ξηρᾶς (ἡμιωβέλιον), ‘for dry meal ᾧ ob.”,
P Tebt II. 31428 (ii/A.D.) Kopéov ξηρο[ῦ, ““ dried coriander,”
and the oracle Kazbel 103914 ξηρῶν ἀπὸ κλάδων καρπὸν
οὐκ ἔσται λα[βεῖν. For the subst. ξηρασία, see P Tebt IT.
3709 (A.D. 128) χόρτον els κοπὴν καὶ ξηρασ[ί]αν, ‘grass
The president |
454
| for cutting and drying,’
7m A ,
| τῷ πλινθουργίῳ κοπήτω.
ξύλον
,
and for ξηρότης, see P Flor II.
1764 (A.D. 256) ἐκ τῆς τῶν σύκων κακίας καὶ ξηρότητος.
The vernacular MGr ξερός reverts to the old Epic and Ionic
form (see e.g. Hom. Od. ν. 402): cf. the MGr θεριό and
σίδερο for the short unstressed vowel.
ξύλινος.
For this common adj., which persists in MGr, it isenough
to cite P Ἀν] 11. 1278° (a.p. 29), a list of stolen property
including—EvAtwoy πυξίδιν ἐν ᾧ ἀργ(υρίου) (δραχμαὶ)... δ,
‘*a small wooden box in which were 4 silver dr.,’’ P Tebt
II. 41435 (ii/A.D.) τὸν ξύλινον δίφρον, ‘‘ the wooden stool,”
P Oxy VIII. 11278 (a.p. 183) περιστερεῶνα σὺν τῇ τούτου
κλείμακι ξυλίνῃ, ““« pigeon-house with its wooden ladder,”
and 74. XII. 1449" (a.p. 213-17) a statue of Demeter—
οὗ ἡ προτομ(ὴ) Παρίνη, τὰ δὲ ἄλλα μέρη τοῦ σώματί(ος)
ξύλινα, "οἵ which the bust is of Parian marble, and the
other parts of the body of wood” (Edd.). In Sy/ 55417f
(ii/B.c. ad init.) a distinction is drawn between ξύλιναι
ὦναι and σιτηραὶ evar. With the remission of the 50% tax
on tree-fruits in 1 Mace το" cf. OGZS 5538 (iii/B.Cc.) ἀφεῖκεν
are[Aet]s τῶν τε ξυλίνων κ]αρπῶν : see the note. For the
form ξυλικός, which cannot be distinguished in meaning, cf.
P Ryl 11. 15726 (a.b. 135) τῆς δαπάνης τῆς τε ἐπισκευῆς
καὶ κατασκευῆς τοῦ ξυλικοῦ [ὀργάνου, ‘‘ the cost of keeping
and repairing the wooden water-wheel ” (Edd.), P Amh II.
9339 (A.D. 181) καταιάγματος (1. κατε-) ξυλικῶν ἢ ἀργαλίων
(Δ ἐργ-), ‘‘ breakage of wood-work or tools’’ (Edd.), and
OGTS 5107 (Ephesus—a.D. 138-61) τὴν λοιπὴν ξυλικὴν
παρασκευὴν τῶν θεατρικῶν. Other exx. in the note to
PSI V. 528 151.
ξύλον.
For the Hellenistic usage of ξύλον to denote a (living)
tree, as in Lk 23%, see the Ptolemaic ordinance P Tebt
I. 52°5 (B.c, 118) remitting penalties on those τοὺς κεκοφότας
τῶν ἰδίων ξύλα παρὰ ἐκείμενα (/. παρὰ τὰ ἐκκείμενα) προστάγ-
ματα, ‘who have cut down trees on their own property in
contravention of the published decrees.’” The editors find
in this regulation a proof that ‘‘the king controlled the
timber of the country, though whether in the form of a tax
upon cutting down trees or of a monopoly is uncertain "’ ;
but see Wilcken Archiv ii. p. 489. Cf. also P Oxy XII.
14214 (iii/A.D.) τὸ ξ[ύ]λον τὸ ἀκάνθινον τὸ κεκομμένον ἐν
τῇ Εἰόνθει ἐξαυτῆς [πέμψατε, “send at once the acacia-wood
which has been cut at Ionthis,’ P Flor II. 152 (a.p. 268)
ἀπέστειλα τέκτονα Mapeivoy ἵνα κόψῃ ξύλα εἰς τὰ μηχανι[κὰ]
τοῦ Πάκι, and for the diminutive ξυλάριον (3 Kingd 1713)
see P Tebt II. 513 (ii/iii aD.) τὸ σύκινον ξυλάριον τὸ ἐν
The substantives EvAela, ξυλολο-
yela, and ξυλοτομία are found in BGU IV. 1123° (time of
Augustus), P Oxy IV. 729% (A.D. 137) and 26. XIV. 1631°
(A.D. 280) respectively. Land planted with trees is called
ξυλῖτις in P Lille I. 558 (B.c. 260-59)—it had just been
cleared and sown: cf. P Petr II. 39(a)? (iii/B.c.). For the
more general sense of ξύλον, ‘* wood,’’ ‘‘ piece of wood,” as
in Mt 2647, cf. P Petr II. 4(11)® (B.c. 255-4) ἀποστεῖλον
δ᾽ ἡμῖν καὶ ξύλα τὰ λοιπὰ τῶν Σ ὅτι εὐμηκέστατα καὶ
παχύτατα, ‘‘send us also the remaining 200 beams as long
and thick as possible’’ (Ed.), P Fay 118° (a.p. 110)
ξύλον
γέμ[υἸσὸν αὐτὰ (τὰ κτήνη) βάκανον καὶ ξύλον, ‘‘load them
(the animals) with cabbage and wood,” P Giss I. 67°
(ii/A.D.) ξενικῶν ξύλων, ‘‘wood imported from abroad,”
P Tebt 11. 3042 (A.D. 167-8) peta ξύλων ἰσπηδῆσαι, ‘to
rush in with staves,” P Oxy I. 69% (A.D. 190) tows προσ-
ἐρείσαντας τῷ τόπῳ ξύλον, *‘ probably using a log of wood
as a battering-ram” (Edd.), 26. XIV. 17388 (iii/a.p.) ξύλα
. σώματα, ‘logs,” and P Ryl II. 236" (a.p. 256) ἀνερχόμενα
δὲ ξύλα ἀνακομισάτω els τὴν οἰκίαν τοῦ εὐσχήμονος, ‘and
when they (a team of four donkeys) come, let them bring up
timber to the magistrate’s house” (Edd.). Reference may
also be made to the law of astynomy at Pergamum, OG/S
483181 (time of Trajan) μαστειγωθεὶς δὲ ἐν τῶι κύφωνι
πληγαῖς ἑκατὸν δεδέσθω ἐν τῶι ξύλωι ἡμέρας δέκα, with the
editor’s note. For ξύλον, “‘a measure of length,” = 3 cubits
cf. P Ryl 11. 64%3(iv/v a.p.), the introd. to P Oxy VII.
1053 (vi/vii A.D.), and Archiv iii. p. 439, and for the verb
435
Evpaw
EvAopetpew see BGU I. 1227 (a.p. 181-2) γ]εωμετροῦντος
kal ξυλομετροῦντος. Other exx. of the diminutive ξυλάριον
are P Oxy X. 129217 (c. a.D. 30), BGU IIT. 8445 (a.p. 83).
In P Tebt 11. 316%° (A.D. 99) οἰκῶ δὲ ἐν τῷ ἐκτὸς τῆ (/. τῆς)
ξυληρᾶ (1 —as?) the editors think the reference is probably
to the ‘‘ wood-market.” MGr ξύλο, ““ wood.”
Evoaw.
In 1 Cor 11° most editors accentuate ξυρᾶσθαι pres. mid.
“to go shaven,” but in view of the immediately preceding
aor. κείρασθαι, it is probably better to read ξύρασθαι, aor.
mid. of ξύρω, a form found in Plutarch (see Veitch s.v.) :
cf. WH Wotes?, p. 172, Moulton Gy. ii. p. 200f. For
ξυρητής (not in LS), ‘‘one who shaves,” see BGU II.
630" 19 (c. A.D. 200): ξύρησις, “baldness,’’ is found in
Isai 2215. MGr ξ(ο)υρίζω.
O
ε ε , c e ,
O, ἢ. TO——O, ἢ TO
ὃ, ἡ τό.
(1) Apart from connexion with μέν or δέ (see below) the
demonstrative use of the art. in the NT is confined to a
poetical quotation Ac 1778, but it is not uncommon in the
papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ
(for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv
A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν
τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the
money that I have collected” (Ed.). For the distributive
Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161)
(=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων
εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν
ὑποτεταγμένων {(.. ... > παρελκομένων.
(2) The use of the art. as a relative, of which there is no
trace in the NT, may again be illustrated by the following
papyrus citations from ¢c. A.D. 346—P Lond 414® (= II.
Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου (4revinnz,
““memorandum ’’) τό μοι δέδωκες, 2. 413° (=II. p. 301)
ἵνα ἀνταποδώσει σοι [τὴν aylamny τὴν ποιεῖς δι᾿ αὐτοῦ,
and 70. 2441 (=II. p. 304) τὴν xt(= et)pa (“certificate ’’)
τὴν δέδωκεν. See also P Grenf II. 4114 (a.p. 46) olvov
κεράμια δύωι τῶν τε προσδιαγράψοί -- ω), P Oxy XIV.
1765)° (iii/A.D.) τοὺς (=ois) γὰρ ἔπεμψάς μοι τρεῖς
στατῆρας πάλιν σοι διεπεμψάμην, P Hamb I. 225 (iv/a.p.)
[Y]t€ θεοῦ μεγάλοιο τὸν οὐδέποτε δρᾶκεν ἀνήρ, and the
illiterate BGU III. ο4815 (iv/v A.D.) ποιῶ σοι εἰ(-- t)paria
πρὸς τὸ δύνομε(--- at), “1 am making garments for you as
far as I can.” The usage is rare in the Ptolemaic period
(Mayser Gr. p. 310f.), but see P Magd 2819 (B.c. 217) ἀπὸ
τῆς αὐτοὶ γεωργοῦσιν γῆς.
(3) The RV rendering in Lk 29 ἐν τοῖς τοῦ πατρός μου,
“ἢ my Father’s house,” receives fresh confirmation from
passages such as P Oxy III. 523° (ii/a.p.) (= Sedectzons,
p- 97) an invitation to dinner ἐν tots Κλαυδ(ίου) Zapa-
m(w(vos), P Tebt II. 3164 23 (a.p. 99) οἰκοῦμεν δὲ ἐν τῷ
ἔνπροσθις (/. ἔμπροσθε) ναυάρχου ἐν τοῖς ΤΤοτάμωνος, ‘ we
live opposite the admiralty in the house of Potamon” (Edd.),
εἰς TO Σατύρου, αἰπεὶ γὰρ ἀκούομεν ὅτι κακὰ μέλλιί-- εἰ)
πράσσδιζνΣ, ““ἀο not go to the house of Satyrus, for we
hear that he is going to get into trouble” (Ed.). From the
inscrr. we may cite C. and B. ii. p. 655, no. 581 Ἔρως
“Eppot κατεσκεύασε ἐν ris (/. Tots) προγονικοῖς ἑαυτῷ kal
«Λουκιανῇ συμβίῳ ζῶντες τὸ μνημῖον.
(4) Other prepositional phrases are P Tebt I. 59° (B.c. 99)
τῶν ἐξ ὑμῶν, ‘‘members of your society,” P Amh II. 663°
(A.D. 124) ἐπὶ τῶν κατὰ Στοτοῆτιν Πεκύσεως πρὸς Σατα-
βοῦν ἸΠεκύσεως, ‘“‘in the case of Stotoétis son of Pekusis
against Satabous son of Pekusis” (Edd.), P Eleph 13%
(B.C. 223-2) ἐχάρην ἐπὶ τῶι pe αἰσθέσθαι τὰ κατὰ σέ, “1
was glad when I perceived the state of your affairs” (cf. Ac
2422, a/.), P Oxy I. 1204 (iv/A.D.) ἄχρις ἂν γνῶ πῶς τὰ
kat aipal ἀποτίθαιται, ‘until I know the state of my
affairs,’’ and from the inscrr. C. and B. i. p. 150, No. 45
ἐπὶ 6, ‘Sin view of which.”
(5) We may notice one or two anarthrous prepositional
phrases in the NT which can be paralleled from the papyri
—Mt 27 ἀπὸ δὲ ἕκτης ὥρας, cf. P Oxy III. 523¢ (ii/a.p.)
τῆι iS ἀπὸ ὥρας 0, “on the r6th at 9 o'clock” ; Ac 238, 7”
διὰ χειρός, cf. P Magd 25° (B.c. 221) ὀφείλων γάρ μίο]ι διὰ
χερὸς κριθῶν (ἀρτάβας) ce, ““1] m’a emprunté de la main a la
main et me doit quinze artabes d’orge” (Ed.); Ac 7%, Heb
1° εἰς υἱόν, cf. P Oxy I. 37! 9(a.D. 49) (= Selections, p. 49)
ἐγένετο ἐνθάδε ἡ Tpodeitis els υἱὸν τοῦ Τ]Τεσούριος, “ὁ there
took place there the contract for the nursing of the son of
Pesouris” ; Mt 265 ἐν οἰκίᾳ, cf. P Oxy I. 5115 (A.D. 173)
ἐπὶ παρόντι TO αὐτῷ ὑπηρέτῃ ἐν οἰκίᾳ Hayao, ‘‘in the
presence of the aforesaid assistant at the house of Epaga-
thus”; Rom 5° κατὰ καιρόν, cf. P Lond 974° (A.p. 305-6)
(= III. p. 116) τῶν κατὰ καιρὸν εἴδων ὀπωριμείων, ‘fruits
in season”; and Mk 35 περὶ Τύρον kal Σιδῶνα, cf. 2. 45°
(A.D. 95) περὶ κώμην Κορώβ[ιν ἢ, Similarly πρὸ προσώπου
σου Mt 1110 may be paralleled by Herodas viii. 59 ἔρρ᾽ ἐκ
προσώπου.
In themselves these exx. may not seem of much im-
portance, but they are of interest, as Eakin (4/7? xxxvii.
(1916), p. 334) has pointed out, as illustrating the liking
of the NT writers for ‘‘ short-cut ’’ phrases in keeping with
the common speech of the time, and further as reminding
us that, even when the art. is absent, it should frequently be
expressed in translation. “Ev οἰκίᾳ, e.g., in Lk 857 is not
‘in any house” (AV, RV), but “in the house,” i.e. ‘‘at
home”; while ἐν συναγωγῇ in Jn 6° is simply “ἴῃ the
synagogue,” or, as we would say, “in church,” rather than
“ἔῃ time of solemn assembly ” (Westcott ad Δ).
(6) Deissmann discusses the anaphoric use of the art. with
proper names in the Ber/. Phil. Woch. xxii. (1902) p.
1467 f., where he shows that, when a name is introduced
without an art., the art. is frequently prefixed to each
recurrence of the name, much in the sense of our ‘‘the
aforesaid,” e.g. P Grenf I. 40% (ii/B.c.) Nex ®ptvos, but > τὸν
Νεχθμῖνιν, P Oxy I. 371 (A.D. 49) (= Selections, p. 49)
ΠΕεσοῦρις, but ὃ ἡ τροφεῖτις eis υἱὸν τοῦ Ilecovpios. But,
as showing that the practice was not uniform, cf. BGU I.
νομεικοῦ, πρὸς Σέρηνον γενέσθαι.
(7) The art. is frequently inserted before the gen. of
a father’s or mother’s name appended to the name of a
person, as in P Oxy I. 454 (A.D. 95) Διογένους tod Πτο-
436
m 1G »
0, ἢ. TO
λεμαίου παρακεχωρημένου παρὰ Ταποτάμωνος τῆς Πτολε-
μαίου τοῦ Κολύλιδ(ος). . ., ‘‘ Diogenes, son of Ptolemaeus,
has had ceded to him by Tapotamon, the daughter of
Ptolemaeus, son of Kolylis . . .”
(8) 6 καί introducing an alternative name, as in Ac 139,
meets us everywhere both in the papyri and in the in-
scriptions. According to Mayser Gy. p. 311 the nom. first
appears in Roman times, e.g. BGU I. 22% (a.p. 114)
᾿Αμμώνιος ὁ καὶ Φίμων, 75. 364 (ii/a.pD.) Στοτόητις ὁ καὶ
Φανῆσις. For earlier exx. of the gen., see P Par 15 d7si-3
(B.C. 143) Σισοΐτος τοῦ καὶ “Hptéws, P Grenf I. 2115
(B.c. 126) ᾿Απολλωνίας τῆς Kal Σεμμώνθιος, and of the
dat., see P Rein 265 (B.c. 104) Διονυσίωι τῶι καὶ Πλήνει.
From the inscrr. we may cite Prieze 3138 (list of place-
names from the gymnasium—i/B.C.) 6 τόπος) Απελ[ζλᾶ τ]οῦ
καὶ Ζ[ω]πυρίωνο[ς, Magnesia 122(h)* (iv/A.D.) Εἰὐτυχίου
τοῦ kal Taynvlov. According to Hatch 731 xxvii (1908)
p- 141 the phrase has been found as early as B.C. 400 in
a fragment of Ctesias. In Archiv vi. p. 213 Sir F. 6.
Kenyon publishes an ostrakon of A.D. 174-5 with the dating
ἴε (ἔτους) τοῦ καὶ ἃ (ἔτους), ‘‘for the fiftieth year, which is
also the first.”
(9) With this may be compared the use of the art. in
private or familiar letters, showing that the person referred
to was well known to the author, as in P Oxy I. 1171?
(ii/iii A.D.) τὴν ἀδελφὴν ἀσπάζου kal τὴν Κύριλλαν,
“salute your sister and Cyrilla.””
As regards the names of places, the art. is not used unless
it be anaphoric as in P Oxy III. 475 (a.D. 182) ἀπὸ
Σενέπτα, followed by 17 ἐν τῇ Σενέίϊπτα and “5 eis τὴν
Σενέπτα : cf. Acts 92%, τοῦ" 33,
(10) A good ex. of the noun followed by an adj., both
with the art. as in Jn 101}, is afforded by P Oxy I. 1139
(ii/A.D.) where a man writes to a business correspondent—
ἔσχον παρὰ Κορβόλωνος τοὺς τυροὺς τοὺς μεγάλους, “1
received the large cheeses from Corbolon,” notwithstanding
the fact that it was sma/7 cheeses he had ordered—ovx
ἤθελον δὲ μεγάλους ἀλλὰ μεικροὺς ἤθελον.
(11) On the much disputed question whether in Tit 215
τοῦ μεγάλου θεοῦ kal σωτῆρος ἡμῶν Χριστοῦ ᾿Ιησοῦ the
reference is to one person or to two, we may cite for what
it is worth in favour of the former interpretation P Leid G*
(B.c. 181-145) (=I. p. 42) τῷ ἐπὶ [τ]ῶν προσόδ[ω]ν καὶ
βασιλ[ικ]ῷ [γρ]αμματεῖ, ‘‘redituum Procuratori qui et
Regius scriba”” (Ed.). As showing that the translation
“our great God and Saviour’’ (one person) was current in
vii/A.D. among Greek-speaking Christians reference may
also be made to the formula in BGU II. 366! ἐν ὀνόματι
τοῦ κυρίου kal δεσπότου] Ἰησοῦ Χριστοῦ τοῦ θεοῦ καὶ
σωτῆρος ἡμῶν : cf. 20. 367, 368, α΄. See further Proleg.
p- 84 where a curious parallel is quoted from the Ptolemaic
437
| made for so much—eis πεῖν (BGU II.
formula applied to deified Kings—P Grenf II. 15‘ (B.c. 139) |
τοῦ μεγάλου θεοῦ evepyérou καὶ σωτῆρος [ἐπιφανοῦς]
εὐχαρίστοίυ.
We may also note here the use of the art. with the nom.
in forms of address, as in Lk 18! ὁ θεός : see Blass Gr.
Ρ. 86f., and Wackernagel Anredeformen pp. 7 ff., 11 ff,
where reference is made to the common formula on Christian
gravestones—6 θεός, ἀνάπαυσον.
(12) The common articular infin. with a preposition (e.g.
P Oxy I. 6915 (A.D. 190) εἰς τὸ καὶ ἐμαὶ (/. ἐμὲ) δύνασθαι
COE
τὴν κριθὴν ἀπολαβεῖν, ‘so that I may be able to recover
the barley ’”’) need only be referred to here in order to point
out that the art. is sometimes omitted in
case of family or business accounts, as
the papyri in the
when provision is
344 7—a.D. 223).
Nothing answering to this is found in the NT, another
proof of the general ‘‘correctness” of its articular usage
(Proleg. p. 81).
Tod c. inf. (a gen. of reference, Brugmann) occurs in
inscrr., e.g. C. and B. ii. p. 608, No. 4977 τοῦ καὶ τοὺς
ἄλλους... πειρᾶσίθαι. . . ἀγαθοῦ τινος παραιτίους
ἔσ]εσθ[αι "Ὁ τῷ δήμῳ. With 2 Cor 18 we may perhaps com-
pare the ablatival usage in the Lycaonian inscr. cited s.v,
διχοτομέω--τῷ διχοτομήσαντί με τοῦ πολοέτιον ζῆν. See
further Evans CQ xv. (1921), p. 26 ff.
Other exx. will be fouud in Eakin’s paper on ‘‘ The Greek
Article in First and Second Century Papyri” in 4/P
XXxvii. (1916), p. 333 ff., to which we are much indebted,
and in the exhaustive study by F. Volker on ‘‘ Der
Artikel” (Miinster, 1903) in the Bez/age τὴ dem Jahresberichte
tiber das Realeymnasium zu Minster t. W. fur das Schuljahr
1902.
ὀγδοήκοντα.
For the form ὀγδοιήκοντα see P Petr I. 197? ὡς ἐτῶν
ὀγδοιήκοντα, and similarly 2. 20(1)®, both of B.c. 225: cf.
Croénert Mem. Herc. p. 121, Nachmanson p. 46. Mayser
(Gr. p. 15 f.) draws attention to the solitary appearance of
ὀδώκοντα on a Theban ostracon of i/B.c., Ost 3238, and
thinks that it may be Ionic. MGr (ὀγδοήντα), ὀγδόντα.
ὄγδοος,
originally ὄγδοος, does not contract in any of its NT
occurrences, and this is the general rule in the papyri and
inscriptions, e.g. P Grenf I. rot (B.c. 174) ἔτους ὀγδόου,
OGTS 9039 (Rosetta stone—B.C. 196) ἕως τοῦ ὀγδόου ἔτους.
Cf. however P Eud 419 (before B.c. 165) ὄγδουν beside
ὀγδόης, and 20. 143 ὄγδου (cited in Mayser G7. p. 294), and
see also OGIS 33214 (B.c. 138-2) τὴν δὲ ὀγδόην, of the eighth
day of the month.
ὄγκος.
For this NT Gm. εἰρ. (Heb 121) cf. P Lond 130197 (horo-
scope—i/ii A.D.) (=I. p. 136) ἐπίτριτος ὄγκωι, and see
Kaibel 8108 cited s.v. κλισία. The meaning “ bulk”’ is
seen in Menander Fragm. p. 113, No. 394—
οὐπώποτ᾽ ἐζήλωσα πολυτελῆ νεκρόν"
εἰς τὸν ἴσον ὄγκον τῷ σφόδρ᾽ ἔρχετ᾽ εὐτελεῖ.
«1 never envied an expensive corpse: it comes to the same
bulk (¢.c. a handful of ashes) as a very cheap one.” For
the verb ὀγκόω cf. Kaibel 314°35—
GAN’ ἑτέραν πάλι pot νόσον ἤγαγε γαστρὸς μοῖρα,
σπλάγχνα μου ὀγκώσασα καὶ ἐκτήξασα τὰ λοιπά.
Cf. 25. 2342 (iii/a.D.) ὀγκωτὰ . . κόνις.
ὅδε.
The NT phrase τάδε λέγει (Ac 2171, Rev 21 al.) may be
compared with τάδε διέθετο, the regular formula in wills for
introducing the testator’s dispositions, e.g. P Petr I. 16(1)}*
ὁδεύω
(B.C. 230) τάδε διέθετο νοῶν καὶ φρονῶν Μένιππος κτλ. :
cf. P Giss I. 3610 (B.c. 161) τάδε λέγει γυνὴ “Ἑλληνὶς
᾿Αμμωνία κτλ. (with the editor’s note), and P Passalacqua 14
(Ptol.) (= Witkowski®, p. 54) ἀπεδόθη τάδ᾽ αὐτῶι, where
τάδ᾽ = ἥδε ἡ ἐπιστολή. Apart from the phrase cited above,
the pronoun occurs only twice (Lk 10%%, Jas 413) in the NT
(it is commoner in the LXX, Thackeray Gy. i. p- 191), and
this corresponds with its rarity in the later Kowy: cf. how-
ever P Ryl II. 16211 (A.D. 159) κατὰ τήνδε τ[ὴ]ν ὁμολογίαν,
“In accordance with this agreement,” P Oxy VII. 103314
(A.D. 392) τούσδε τοὺς λιβέλλους ἐπιδίδομεν, and P Grenf
I. 53*4 (iv/A.p.) αἵδε λέγουσαι. For earlier exx. see Mayser
Gr. p. 308, and add P Tor I. 24° (8.6. 241) ἐπὶ τήνδε τὴν
οἰκίαν : for the NT usage see Blass-Debrunner ὃ 289. The
only survival of the pronoun in MGr is ὁ τάδε(ς) used in the
sense of δεῖνα (Jannaris, ὃ 564).
ὁδεύω.
For this verb = ‘‘am on a journey,” which in the NT is
confined to Lk 108%, cf. P Oxy XIV. 1771” (iii/iv A.D.) μετὰ
yap τὸ ὁδεῦσε (1. -σαι) ταῦτα ἐκώλυσαν τὸν καμηλείτην
κἀμὲ μὴ dpe (λ ἄραι), aN’ (1. ἀλλ᾽) ἔτι ἐπιμεῖναι τοῖς ἐνθάδε -
directions about certain measures of wine. See also the
words transcribed by the traveller Cosmas from a monument
in Nubia in the first half of vi/a.p., OGZS 19928 ἐκέλευσα
καὶ ὁδεύεσθαι per’ εἰρήνης καὶ πλέεσθαι. It may be worth
while to recall the metaphorical use of περιοδεύω in Epicurus
(cf. Linde Zfzc. p. 54) and in Epictetus (e.g. iii. 15. 7) =
“investigate thoroughly.”
ὁδηγέω.
P Leid W*- #1 (ii/iii A.p.) (= IL. p. 123) ὁ δὲ θεὸς ἔφη᾽
πάντα κεινήσεις (/. κινήσεις), Kal πάντα ἱλαρυνθήσεται,
“Eppot σε ὁδηγοῦντος. With the use of the verb in Jn 16%
we may compare from the hermetic literature Hermes (ed.
Parthey) p. 8115 εἰς δὲ τὴν εὐσεβῆ ψυχὴν ὁ νοῦς ἐμβὰς ὁδηγεῖ
αὐτὴν ἐπὶ τὸ τῆς γνώσεως has: cf. the oracular Aaibel 10411
νῦν τοι πάντα τελεῖ δαίμων, νῦν és dpO[d]y ὁδηγεῖ. See also
Test. xii. patr. Jud. 19 ἡ φιλαργυρία πρὸς εἰδωλολατρείαν
ὁδηγεῖ. For the form o8ayéw, which occurs sporadically, see
Moulton Gy, ii. p. 71.
ὁδοιπορέω.
For this verb, as in Ac 10%, see the prescription in the
magic P Lond 12118! (iii/a.p.) (=I. p. 90) ὁδοιποροῦντα
μὴ διψᾶν woy οἶνον (1. οἴνῳ) ἀνοκόψας (/. ἀνακόψας) pdda,
“*that you may not be thirsty when on a journey, beat up an
egg in wine and gulp it down”’: the editor compares Mr.
Gladstone’s similar prescription for support during a long
speech. The medical usage is illustrated by Hobart p. 216 ἢ.
For the verb cf. also Sy// 652 (= %885)8 (c. A.D. 220) τὴν
τοσαύτην ὁδοι[π]ορῆσαι [oSdv, and for the compound
συνοδοιπορέω, cf. P Giss I. 274 (ii/A.p.) (= (ἄνες). I. p. 29)
μετέλαβον πα[ρ]ά τινων ἀπὸ ᾿Ιβιῶνος σήμερον ἐλθόντω[ν]
συνοδοιπορηκένα[ι] tiy[t] παιδαρίῳ τοῦ κυρίου ᾿Απολλωνίου
ἀπὸ Μέμφεως [é]pxopévw. The first part of the compound
ὁδοιπορέω is the locative ὅδοι-- (Boisacq, p. 685).
© ΄,ὔ
ὁδοιπορία
is found in a letter of late iii/A.p. containing instructions
for the sending of a ferry-boat—8ta τὸ ἄδηλον τῆς ὁδοιπορίας,
438
a ae
ὀδυναομαι
“on account of the uncertainty of the road” (P Oxy I. 118
verso®): cf, Epict. iii, 10. 11 μέρος yap ἐστι καὶ τοῦτο τοῦ
βίου, ὡς περίπατος, ὡς πλοῦς, ὡς ὁδοιπορία, οὕτω Kal
πυρετός, “for fever too is a part of life, like walking, sail-
ing, travelling.” For ὁδοιπόρος (Gen 377°) cf. Sy// 802
(= 5 1168)** (iv/B.c.) ὁδο[ι]πόρος οὖν τις ἰδὼν αὐτόν, and
Kaibel τ67} μεῖνον, ἄκουσον ἐμοῦ, ὁδοιπόρε, τίς ποτ᾽ ἔφυμε.
ὁδοποιέω.
In Mk 258 ἤρξαντο ὁδὸν ποιεῖν [ὁδοποιεῖν Βα Π] τίλλοντες
τοὺς στάχυας, the verb is to be understood in the sense of
““journey’’ (= Lat. ze facto): in more careful Greek it
would mean ‘‘ pave a road’”’ (see Souter Zex. s.v. and Field
Notes, p. 25). Cf. OGZS 17529 (B.c. 108-101) ὁδὸν ..
πρὸς evxé[peav] ὡδοποιημένην, and the use of the subst. in
a letter announcing the preparations for the visit of an official
by repairing the roads, P Grenf II. 14(4)§ (8.c. 264 or 227)
γινόμ[εθα] δὲ πρὸς τῆι ὁδοποίαι (for form see Mayser Gr.
p- 110). Ὅδια or provisions for his consumption on the
journey have also been got ready, amounting to no less than
χῆνες πεντήκοντα, ὄρνιθες διακόσιαι, περιστριδεῖς ἑκατόν :
cf. Wilcken Ο έν. i. p. 390. The late ὁδοιποιέω is modelled
on ὁδοιπορέω (Boisacq, p. 685).
ὁδός
in its ordinary sense of ‘‘ way,” ‘‘road,’’ is seen in such
passages as P Petr I. 211} (B.c. 237) ὁδὸς δημοσία, 20. 237
(ili/B.c.) (p. [66]) ἀπὸ τῆς βασιλικῆς ὁδοῦ, P Lond τοῦ]
(ili/B.c.) (= L. p. 61) τά τε σκεύη μου ἐξέρριψεν εἰς τὴν
ὁδόν, P Fay 111° (A.D. 95-6) ἀπὸ τοῦ σκυλμοῦ τῆς
ὧ(-Ξ δ)δοῦ, ‘‘owing to the fatigue of the journey” (Edd.),
and P Oxy VII. 1068%° (iii/A.pD.) καθ᾽ ὁδόν, ‘‘on the road”
(cf. Lk 104, a/.). For the metaphorical usage we may cite
P Lond 8977 (a.p. 84) (= III. p. 207) in which a man
writes that, in view of the treatment received on his last
visit, he will not return to the Arsinoite nome, unless his
correspondent can find some ‘‘way” of preventing a repe-
tition of the injury—édy δὲ μὴ ἦσα (/. ἦσθα) εὑρηκώς τινα
ὁδὸν γράψον μοι κτλ. In the note on P Strass II. 8555
(B.C. 113) it is suggested that the true reading of P Lond
8803 (B.c. 119) (= III. p. 9) is πλατεία ὁδὸς τῶν θεῶν. The
Christian letter P Oxy XII. 14948 (eariy iv/A.D.) shows us
ὁδὸς εὐθεῖα, as in 2 Pet 2!°. For the difficult ὁδὸν θαλάσσης
in Mt 4), see McNeile’s note ad ἃ
ὁδούς.
P Grenf IT. 32° (B.c, 101) οὐλὴ ὀδόντι---““ ἃ curious phrase,
meaning presumably that he had a front tooth broken”’
(Edd.). The nom. of ὀδόντος, which is formed by vocalic
assimilation from ἔδοντος, pres. part. of ἔδω (cf. Lat. edo),
should really be ὀδών (Boisacq, p. 686). MGr δόντι.
ὀδυνάομαι,
‘suffer pain,” rare in prose writers, is used in the NT
only by Luke: cf. the Alexandrian Erotic Fragment P
Grenf 1. 11° (ii/B.c.) ταῦτά pe ἀδικεῖ, ταῦτά pe ὀδυνᾷ. It
occurs guater in Vett. Val., e.g. p. 24015 οὗτος ὀδυνώμενος
ματαίαν ἡγεῖται τὴν τῆς παιδείας ἐπιβολὴν καὶ εὐδαίμονα
προκρίνει τὸν ἀμαθῆ : see also Hobart Ρ. 32f. For the form
ὀδυνᾶσαι (Lk 167°), see Moulton Pro/eg. p. 531. The word
ὀδύνη
may be from the root of ἔδω (cf. curae edaces in Horace), or
it may be connected with δύη (Boisacq, p. 685).
ὀδύνη.
P Grenf I. 1? (ii/B.c.) ὀδύνη με ἔχει ὅταν ἀναμνησθῶ ὥς
με κατεφίλει ἐπιβούλως μέλλων με καταλιμπάνειν.
ὀδυρμός.
For the corresponding verb = “‘ lament,” ‘‘ bewail,” cf. P
Thead 217° (A.D. 318) ἀναγκαίως ἀνοσίῳ πρᾶμμα (/. ἀνόσιον
πρᾶγμα) [ὀ]δυρόμενος, ἐπιδίδωμί σοι τάδε τὰ βιβλία,
“driven by necessity and lamenting this impious act, I
submit this petition to you,’’ and Ramsay Zast. Rom. Prov.
p- 144° dv κὲ τὰ τέκνα τὸν ἐμὸν πότμον ὠδύροντο, ‘their
children too bewailed my death.” See also Ααζόεὶ 10034
φωνὴ δ᾽ ὀδυ[ρτ]ὸς ἣν πάλαι μοι Μέμνονος.
ΥΩ
ola.
With the use of this verb in Jn 1139 (cf. Exod 813) cf. PSI
IV. 2978 (v/A.D.?) δριμὺ ὀϊσ]δομένου τοῦ σώματος, ‘‘ the
body emitting a pungent odour”: for the form ὀσδομένου
see the editor’s introduction. When word was brought to
Athens of the death of Alexander, Demades denied the
report, since, had it been true, the whole earth would long
ago have been filled with the stench of the body—é\at yap
ἂν ὅλην ὄζειν νεκροῦ τὴν οἰκουμένην (Plut. Phoc. 22).
ὅθεν,
““whence ” of place, as in Mt 125} a/., may be illustrated
from the interesting letter, P Lond 8547 (i/ii a.p.: cf.
Deissmann ZAZ p. 162) (= III. p. 206), in which a
traveller describes his visit to the spot—8ev τ[υγ]χάνει
Νεῖλος ῥέων, “whence the Nile flows out.” For the
inferential ὅθεν, ‘‘ wherefore,” ‘‘on which account,” as
in Heb 217, 1 Jn 218, cf. P Tor I. r@4(B.c. 116) ὅθεν ἐν
τῶι αὐτῶι ἔτει τοῖς ἐν τῆι Θηβαΐδι χρηματισταῖς ἐνέβαλον
ἔντευξιν, BGU III. 731%! (a.p. 180) ὅθεν ἐπιδίδωμι
καὶ [ἀξιῶ] ἐν καταχωρισμῷ [γενέσθαι τάδε τὰ] βιβλεί-
δια : similarly in the inscrr. from 1.8.6. (Meisterhans Gr. p.
253). The meaning is little more than ‘‘when’”’ in P Tebt
I. 54 (B.C. 86) κλήρου. . ὡρίμου σπαρῆναι, ὅθεν τῆι νυκτὶ
τῆι φερούσηι εἰς τὴν κε τοῦ Φαῶφι, “the holding was ready
for sowing, when on the night before the 25th of Phaophi”’
certain men invaded it, and in P Oxy I. 62 verso1® (iii/a.D.)
ὅθεν = “‘ where ”—tva δυνηθῶμεν ὅθεν ἐὰν δέω τὴν ἐμβολὴν
ποιῆσαι διὰ τάχους, ““Ξ50 that we may be able to do the
lading quickly at any point I may require” (Edd.). MGr ὅθε.
ὀθόνη
does not occur in the LXX, and in the NT is confined to
Ac τοῦ, 11°: on the possibility that we have here the
reminiscence of a medical phrase see Hobart p. 218f. See
also Mart. Polyc. xv.
ὀθόνιον.
Wilcken Ostr i. p. 266 ff. has shown that by ὀθόνιον in
Egypt we must understand fine linen stuff, both in its manu-
factured and in its unmanufactured state. Its manufacture
was a government monopoly: cf. P Tebt I. 5° (B.c. 118)
ἀφειᾶστι] δὲ kal τοὺς ἐπιστάτας τῶν ἱερῶν καὶ τοὺς ἀρχιε-
ρεῖς καὶ ἱερ[εῖς τῶν] ὀφε[ι]λομένων πρός τε τὰ ἐπιστατικὰ
439
οἶδα
καὶ τὰς προστιμή[σεις τῶν] ὀθονίων ἕως τοῦ ν (ἔτους), ““ἀπᾷ
they remit to the overseers of the temples and the chief
priests and priests the arrears on account of both the tax for
overseers and the values of woven cloths up to the soth year”’
(Edd.): see the editors’ note ad 7. and P Rey L}xxxvii-cvii
with the note on p. 175, also OG/ZS go! (Rosetta stone—
B.C. 196) τῶν τ᾽ εἰς TO βασιλικὸν συντελουμένων ἐν τοῖς
ἱεροῖς βυσσίνων ὀθονίων ἀπέλυσεν τὰ δύο μέρη, {0.25 τὰς
τιμὰς τῶν μὴ συντετελεσμένων εἰς τὸ βασιλικὸν βυσσίνων
ὀθ[ονίων. On the manufacture of ὀθόνιον (Suid. λεπτὸν
ὕφασμα) see Otto Préester i. p. 300f., and cf. the Zeno
letter PSI VI. 599 (iii/B.c.), where mention is made of 3
slaves and 1 woman as engaged on the manufacture of each
ὀθόνιον. The word ὀθονιοπώλης,, ‘“a linen-seller,”’ is re-
stored by Wilcken in P Leid 13 (B.c. 99) (=I. p. 52); for
ὀθονιακός, ‘a linen-merchant,” see P Oxy VI. 933% (late
li/A.D.). With the use of ὀθόνιον in Jn 1949 cf. P Par 538
604(= ὄ)νιον ἐγκοιμήτριν (= -τον), ε0..5 ἔδωκα Δημητρίῳ
ὀθόνια B, and P Giss I. 6811 (ii/A.D.) ὀθόνια εὔωνα, fine
linen-wrappings fora mummy. Other exx. of the word are
P Hib I. 671°(B.c. 228) eis τιμὰ]ς ὀθονίων τῶν [συντελ]ουμέν-
wy εἰς τὸ [βα]στιλικ]όν, P Eleph 274.8 (iii/p.c.) βυσσίνων
ὀθονίων, P Petr I. 30(1)% (mid. iii/B.c.) (= Witkowski?, p- 5)
where τὰ ὀθόνια is translated by the editor ‘ sail-cloth ” (cf.
Ac τοῦ, 11°, and Polyb. v. 89. 2), and the early Christian
letter P Amh 1. 3(α) 1: 5. (a.p. 250-285) ὠνησάμενο[ι] τὰ
ὀθόνια. In P Grenf I. 38" (ii/i 5.0.) ὀθόνιον κατέρηξεν,
ὁ. = “outward garment,” ‘‘cloak”: cf. P Par 598 (B.c. 160)
(= Witkowski*, p. 75) πέπρακα τὸ ὀθόνιον (δραχμῶν) Φ καὶ
τὸ εἱμάτιον (δραχμῶν) TH, and a list of clothes classified as
ἱμάτια and ὀθόνια in P Oxy XIV. 1741 (early iv/a.p.). See
also P Strass II. 9178 (B.c. 87?) ἀφείλοντο τὰ βύσσινα
ὀθόνια τῶν θεῶν kal ἃ εἶχεν ἱμάτια, and for the dim. ὀθονίδιον
see P Oxy XIV. τόγ95 (iii/A.p.) τὰ κρόκινα ὀθονείδια τῆς
θυγατρός σου, ‘the saffron clothes of your daughter ” (Edd.).
The word itself is of Semitic origin: Lewy Fremdworter, p.
124f., Thumb Hedlentsmus, p. 111.
οἶδα.
The distinction between οἶδα, ‘‘know’’ absolutely, and
γινώσκω, “come to know ” (cf. Lightfoot on Gal 49), can-
not be pressed in Hellenistic Greek. For οἶδα in contexts
which suggest full, accurate knowledge, we may cite PSI
VI. 667° (iii/B.c.) ἐγὼ δέ ye εἰδυῖα τούς σου τρόπους [ὅ]τι
μισοπόνεί -- η)ος εἶ, οὐ ποιῶ αὐτό, P Petr II. τι (1)7
(111/B.C.) (= Sedectzons, p. 8) γράφε δ᾽ ἡμῖν καὶ σύ, ἵνα
εἰδῶμεν (1 Cor 213) ἐν οἷς εἶ, καὶ μὴ ἀγωνιῶμεν, P Strass II.
93° (B.C. 120) διασάφησον... . ὅπως εἰδῶμεν, P Tebt I.
5850 (B.C. 111) (= Chrest. I. p. 339) γράψας ὅπως εἰδῇς, καὶ
σὺ avaywvlaros ἴσθει, “1 write this for your information ; do
not have any anxiety” (Edd.), P Oxy IV. 7458 (c. A.p. 1)
ἐρωτῶ οὖν σε μὴ ἄλλως ποιῆσαι, οἶδα δὲ ὅτι πάντα καλῶς
ποιήσεις, “Task you therefore not to do otherwise; but I
know that you will do everything well” (Edd.), and BGU
I. 377 (A.D. 50) (=ZAZ, p. 157) ὅρα οὖν μὴ αὐτὸν κατάσχῃς,
οἶδας yap πῶς ἑκάστης ὥρας χρήζωι, ‘see then that you do
not detain him, for you know how I have need of him every
hour’: cf. Rev 2? with Swete’s note.
asseveration in the Christian papyri olSev γὰρ (δ) θεός, e.g-
P Iand 117° (jii/a.p.), P Strass I. 3514 (iv/v a.p.), P Oxy
See also the common
οἰκεῖος
VIII. ττ658 (vi/a.p.), and 7. VI. 9423 (vi/vii a.p.): cf.
2 Cor 125. In 2.8 and 1 Cor 115 Field (Mores, Ρ- 187)
suggests that οἶδα might be rendered ‘‘I remember,” and
cites Lucian Dial. Meretr. i. 1: οἶσθα αὐτόν, ἢ ἐπιλέλησαι
Tov ἄνθρωπον ; οὐκ, ἀλλ᾽ οἶδα, ὦ Γλυκέριον.
The meaning “ἀρργεοίαξε,᾿᾿ ‘‘respect,”’ in 1 Thess 515 can
now be paralleled from P Goodspeed 37 (ili/B.c.) (= Wt-
howski>, p. 47) ἔδο]ξέ [μο]ι ν[ῦ]ν περὶ τοῦ ὁράματος διασα-
φῆσαί σοι, ὅπως εἰδῆις, ὃν τρόπον οἱ θεοί σε οἴδασιν, where
the meaning apparently is, ‘‘in order that you may know as
clearly as the gods know you.” Notice also in the above the
early occurrence of the Hellenistic οἴδασιν. The literary
ἴσασιν is found in the NT only in Ac 264: cf. Blass
Philology, p. 9. Eph 5° ἴστε γινώσκοντες is sometimes
treated as a Hebraism (‘‘ye know of a surety”” RV: cf.
Gen 15%), but the verbs are different, and the meaning is
rather ‘‘ ye know by what you observe’ (Westcott ad. /.).
Oi8es for οἶδας occurs in BGU III, 923" (i/ii a.p.) ot8es
σὺ οἶδες οὖν τῇ ἀδελφῇ σοι ὡς ἔγραψες (cf.1? ἤρηχες --
εἴρηκας) Ἡρᾶτι, 720. II. 380} (iii/A.D.) εἰ δὲ οἶδες σατῷ, ὅτι
ἔχεις ἔτι, γράψον μοι, P Oxy VII. 10677° (iii/a.p.) εἰ οἶδες
(cf.° ἀφῆκες) ὅτι οὐ μέλλεις ἐλθεῖν, πέμψον μοι τὸν ἀδελφόν
σου, and 74. XII. 15935 (iv/a.D.) περὶ d{t} οἶδες οὐδεμίαν
ὑπόμνησίν μοι ἐδήλωσας. The form is apparently not so
rare as Mayser (G7. p. 321) would imply, though it seems
generally to occur in the writings of uncultured scribes.
Οἴδαμεν is the usual form in Epict. (e.g. ii. 20. 32) as in the
NT, though ἴσμεν occurs once (ii. 17. 13): see Sharp Afict.
Ρ. 83f. “Iore is found in the NT in Eph 5°, Heb 121”, Jas 119
(cf. LXX 3 Macc 34): for ἴστωσαν cf. P Hamb I. 298 (time
of Domitian) ot προτεθέντες ἐπ᾿ ἐμὲ Kal μὴ ὑπακούσαντες
ἴστωσαν, ὅτι... Οἶδα is extinct in MGr, except for the
phrases tls οἶδε; ‘‘who knows?”. Κύριος οἶδε, ‘‘ Heaven
knows’’: see Jannaris Gr. ὃ 970».
οἴκεῖος,
‘one’s own” in contrast to ‘‘another’s ἡ (ἀλλότριος : cf.
Arist. het. i. 5. 7), hence ‘a member of one’s family or
household,” is seen in such passages as P Lille I. 7° (iii/B.c.)
διατρίβοντος yap μου μετὰ ᾿Απολλωνίου ἐμοῦ (αὐτοῦ inserted
above line) οἰκείου, P Magd 132 (B.c. 217) ἀδικούμεθα ὑπὸ
Θευδότου καὶ ᾿Α γάθωνος, οἵ εἰσιν οἰκεῖοι τῆς μητρὸς Φιλίπ-
που, Τ Grenf II. 285 (B.c. 103) με[τ]ὰ κυρίου ἑαυτῆς
οἰκήου Θοτούτης, Preisigke 61° (A.D. 216) πρώην οὖν εἰς τὸν
τόπον ε[ἰ]σελθόντων τῶν οἰκείων μου. . . οὐχ εὑρέθη τ[ὰ
σ]ειτάρια κεκουφισμένα, and for the neut. cf. P Oxy XIV.
16827 (iv/A.D.) 7 μὲν τοῦ θεοῦ πρόνοια παρέξει TO μετὰ
ὁλοκληρίας σε τὰ οἰκεῖα ἀπολαβεῖν, ‘may the divine provi-
dence grant that you may be restored in security to your
home” (Edd.). For the wider sense of οἰκεῖος, ‘‘ intimate,”
*¢spiritually akin with,” in its NT occurrences (Gal 61°,
Eph 215, 1 Tim 58), see Whitaker Zxf VIII. xxiii. p. 76 ff.
The ‘‘ exhausted” οἰκεῖος, practically equal to a possessive
pronoun, is common in Hellenistic writers such as Josephus
(exx. in Schmidt Jos. p. 369). For οἰκεῖος = ἴδιος in Epic-
tetus, see Stob. 11 ὅπερ οὖν σοι φυσικὸν καὶ συγγενές, ὁ
λόγος, τοῦτο καὶ οἰκεῖον ἡγησάμενος τούτου ἐπιμελοῦ, ‘that
therefore which is natural and congenial to thee, Reason, think
to be specially thy own and take care of it” (Sharp, p. 127).
440
οἴκημα
For an interesting ex. of the verb οἰκειόω cf. P Ryl II. 1143
| (¢. A.D. 280), where a widow appeals to the Prefect for pro-
tection against the aggression of a certain Syrion—otktwrat
δὲ τῷ προκειμένῳ Συρίωϊνι ἐμὲ τὴν χήρα]ν μετὰ νηπίων
τέκνων ἀεὶ ἀποστερεῖν, ‘but it is characteristic of the afore-
said Syrion on all occasions to rob me and my young chil-
dren” (Edd.). The subst. οἰκειότης is seen in OG/S 54
(B.C. 311) διὰ τὴν οἰκειότητα τὴν ὑπάρχουσαν ἡμῖν πρὸς
αὐτόν, and οἰκείωσις in Vett. Val. p. 20217,
οἰκέτεια.
P Tebt 11. 2855 (A.D. 239), a rescript of the Emperor
Gordian enacting that false insertions in the registers are not
to confer privileges upon any persons not entitled to them by
birth—otre τοὺς ἀλλοτρίους εἰ καὶ ἐγένοντο εἰς τὴν οἰκετείαν
εἰσάγουσιν, ‘nor, if there actually are registers, can they
introduce outsiders into the family” (Edd.). Syd? 552
(= " 695)" (after a.p. 129) dvijerBar. . . τὴν οἰκετείαν
ἀπὸ παντὸς ἔργου, ‘to release the household from all work.”
οἰκέτης.
The use of οἰκέτης to denote ‘‘a household or domestic
slave” (Lat. famutdus) in Lk 1618 οὐδεὶς οἰκέτης δύναται δυσὶ
κυρίοις δουλεύειν, ‘no domestic can be a slave to two
masters,” is well illustrated by P Lille I. 29/2 (iii/p.c.) ἐὰν
δέ τις περὶ ἀδικήματος ἑ[τέ]ρο[υ] οἰκέτηι ὄντι δίκην γραψά-
μενος, ὡς ἐλευθέρωι, καταδικάσηται, ἐξέστω τῶι κυρίωι ἀναδι-
κῆσαι ἐν ἡμέραις ξ, ‘si quelqu’un en raison d’un dommage
a intenté une action a l’esclave d’un autre, comme a un
homme libre, et 14 fait condamner, qwil soit permis au
maitre de l’esclave d'interjeter appel dans un délai de cing
jours’’ (Ed.). For the adj. οἰκετικός, see P Grenf I. 218
(B.C. 126) ἀπὸ τῶν οἰκετικῶν σωμάτων 8. On the different
terms for ‘“‘slave” in the NT, see Trench Sy. ὃ ix,, and
cf. Thackeray G7. i. p. 7 f.
οἰκέω.
P Magd 88 (B.c, 218) οἰκησάντων γὰρ ἡμῶν ἀμφοτέρων
[ἐν τῆι προγεγραμμένηι κώμηι, P Tebt I. 6᾽0 (B.c. 140-39)
οἰκεῖν παρὰ τὸν ἐθισμόν, ‘inhabit (the temple) contrary to
custom,” and 26, 104"! (B.c. 92), a marriage contract, where
it is laid down that the husband shall not reside in a house
over which his wife has no rights—pm8’ ἄλλην [οἰκία]ν οἰκεῖν
ἧς οὐ κυριεύσει ᾿Απολλωνίαι. In P Oxy VIII. rio1
(A.D. 367-70) we have the phrase νῆσον οἰκῆσαι -- ‘to
be deported.” For the pass. with an act. significance see
OGIS §'4 (iv/B.c.) τῶν τυρ[άν]νων [κα]ὶ τ[ῶν é]p mo[Ae
| oikn]Oévrwy, cf. 147.14, and for a weakened use of οἰκεῖσθαι
see Archiv i. p. 475.
οἴκημα.
In Ac 127, the only place where it occurs in the NT,
οἴκημα is used euphemistically of a ‘* prison chamber ”’ :
Field (Votes, p. 120. For its more general use cf. Chrest.
I. 224%.) (iii/B.c.) cited s.v. αὐλή, P Lond 887? (iii/B.c.)
(= III. p. 1) where a petitioner complains that a neighbour,
who occupied ‘“‘apartments” in the same courtyard, had
erected a staircase in the courtyard to the petitioner’s injury
—airds δὲ εἰσώικισται εἰς δύο οἰκήματα ἐν τῆι αὐλῆι Kal
ἀνοικοδόμηκεν ἐν τῆι αὐλῆι κλεῖμα KTA., P Petr IT. 32(1)}}7
see
οἰκητήριον
(Ptol.) εἰσπηδήσας εἰς τὸ οἴκ[ημα] οὗ ὦικουν, “having
rushed into the house where I dwelt,” 26. 334-5 ἐνοίκιον τοῦ
οἰκήματος, ‘‘rent of the house,’’ and OG/ZS 483"° (ii/A.D.)
ἐὰν ὁ μὲν ὑπερῶιον οἴκημα πρὸς αὐτῶι (τῷ κοινῷ τοίχῳ) ἔχῃ,
ὃ [δ]ὲ ἁπλο[ῦ]ν. The dim. οἰκημάτιον occurs in P Ryl II.
77° (A.D. 192) τὰς κλεῖδας τοῦ οἰκηματίου, and οἴκησις --
‘right of dwelling”? in 26. 153714 (A.D. 138-61).
οἰκητήριον.
For οἰκητήριον, ‘“ dwelling-place,”’ ‘‘ habitation,’
Jude 5, cf. BGU IV. 116733 (n.c. 12) ἐν τῇ τετραγώ(νῳ) στοᾷ
οἰκητηρίο(υ), P Oxy II. 281! (a.p. 20-50}, complaint
against a husband—éyd μὲν οὖν ἐπιδεξαμένη αὐτὸν εἰς τὰ
τῶν γονέων μου οἰκητήρια λειτὸν παντελῶς ὄντα, ““ἀ5 he
was destitute of means I received him into my parents’
house’’ (Edd.). In P Tor II. 355 (B.c. 127) ot évKadov-
μενοι ἐμβατεύσαντες els σημαινομένην οἰκίαν Kal περιοικοδο-
μήσαντες ἑαυτοῖς οἰκητήρια ἐνοικοῦσιν βιαίως, the editor
understands by οἰκητήρια, ‘‘apartments,’’ rather than a
whole house: cf. the important inscription of B.c. 76-5,
cited by Plaumann Pto/emats, p. 35, where we read of a
shrine of Isis ("Iot8etov), built to the south of Ptolemais—
σῦν τοῖς περὶ αὐτὸ κατῳκοδομημένοις οἰκητηρίοις. For
οἰκήτωρ, ‘inhabitant,’ see P Lond 121° (iii/a.p.) (= I.
Pp. 95)-
> as in
οἰκία.
For οἰκία, ‘‘a house,” in the ordinary sense of the term,
it is sufficient to cite such passages as P Petr IT. 12(1)”
(B.C. 241) ἐνωικοδομηκότας τὰς θύρας τῶν οἰκιῶν, ‘built up
the doors of the houses,” zd. I. 1410 (a Will—s.c. 237)
Katahipmavw . . [τὴν élv ᾿Αλεξανδρείαι οἰκίαν ἐμοὶ ὑπάρ-
χουσαν, Ρ Ryl IT. 12535 (a.p. 28-0) ἔριψεν ἐν τῇ οἰκίᾳ μου
τὴν πυξίδα κενήν, “he threw the box empty into my
house ’’ (Edd.), P Oxy I. 99° (A.D. 55) μέρος ἥμισυ τῆς
ὑπαρχούσης αὐτῷ μητρικῆς οἰκία[ς] τριστέγου, “ one half of
a three-storied house inherited from his mother,” and BGU
I. 2255 (A.D. 114) (= Selections, p. 76) ἀνέβη εἰς τὴν οἰκίαν
pov. In phrases similar to the last, the word οἰκία is
sometimes omitted, e.g. P Oxy III. 4724 (c. A.D. 130) ἀπὸ
δὲ τῆς ἑαυτοῦ τε kal τοῦ κληρονομεῖν μέλλοντος υἱοῦ προῆλ-
Qe, ‘but it was from the house of himself and his son and
future heir that he came forth’’ (Edd.), P Iand 14° (iv/a.p.)
ἄπελθε εἰς Avxlov. This usage survives in MGr. The
difference between οἰκία, the whole house, and οἶκος, an
msula, or set of rooms, our ‘‘ flat,” is, as the editors point
out, well seen in such a document as P Tebt I. 46 (B.c. 113),
where a certain Menches complains that a raid had been
made on his house—® ἐπὶ τὴν ὑπάρχουσάν μοι οἰκίαν, and
that the raiders had burst open the lock of his mother’s
apartment—*$ ἐκκρούσαντε[ς] TO χελώνιον Tod οἴκου τῆς
μητρός pou: cf. 26. 3814. (B.c. 113), P Fay 311 (c. Α.Ὁ.
129). The traces of the distinction are not readily observ-
able in the NT ; but note the appropriateness of the larger
word in such passages as Mt 515, Lk 158, Jn 123, 2 Tim 229,
Οἰκοδομέω is not used with οἶκον as object, except in
Ac 7%; #9, and the temple is always οἶκος : see the significant
contrast ἐν τῇ οἰκίᾳ τοῦ πατρός μου, Jn 147. For οἰκία --
‘‘household,” as in Jn 455 a/., cf. P Petr II. 23(4)? κατα-
γράψας τὴν οἰκίαν τοῦ Qpov, and for the phrase κατ᾽ οἰκίαν
Part V.
441
= ,
οἰκοδομέω
with reference to the ὁ“ house to house ᾿᾿ census cf. P Tebt
II. 291°* (A.D. 162) τῇ [πρ]ὸς τὸ 8 (ἔτος) κ[ατῇ οἰκίαν
ἀπ[ο]γραφῇ, and Se/ections, p. 44f. In the curious contract
of service for 99 years, into which a woman enters with
another, we find the formula—évy τῇ σῇ οἰκίᾳ καὶ τῇ τοῦ
ἔργου σον (PSI V. 5494%—n.c. 42-1). With Mt 265 cf.
P Oxy I. 5113 (A.b. 173) ἐν οἰκίᾳ ᾿ΕἸπαγαθοῦ.
οἴκιακός,
**a member of one’s household,” as in Mt 10%, is seen
in such passages as P Oxy II. 29417 (a.p. 22) (= Selections,
P- 35) ἐγὼ δὲ βιάζομαι ὑπὸ φίλω[ν] γενέσθαι οἰκιακὸς τοῦ
ἀρχιστάτορος ᾿Απολλωνίου, “1 am being pressed by my
friends to become a member of the household of the chief
usher Apollonius,’’ and P Giss I. 884 (ii/A.p.), the fragment
of a letter whose bearer is stated to be— AzroMAwvoty τὴν
ἀναδιδοῦσάν σοι Td ἐπιστόλιον οἰκιακήν μου οὖσαν.
οἰκοδεσποτέω.
This late Greek verb (cf. Lob. Pry. p. 373), which in
the NT is confined to r Tim 5%, occurs in the horoscopes
P Oxy IT. 235% (A.D. 20-50) οἰκοδεσποτεῖ ᾿Αφροδ[ίτη, P
Lond 1301 (i/it A.D.) (= I. p. 137) δι ὃ οἰκοδεσποτήσει τὸ
διάθεμα.
οἰκοδεσπότης.
Like the verb, this non-classical subst. is found in horo-
scopes, e.g. P Lond 98 vecfo® (i/iia.p.) (=I. p. 130)
© φυ[σικὸς οἸϊκ[οδεσπότης] τῆς γενέσεως ᾿Αφροδείτης καὶ
“Eppois, similarly 16. 110 (a.p. 138) (=I. p. 132), and PSI
III. 1588° (iii/a.D.?) σκοπεῖν δὲ ἐπὶ παντὸς εἴδους τοὺς
οἰκοδεσπότας τῶν φώτων. The word in the sense of
“‘house-steward”’ (cf. Mt 1075 a/.) occurs in the late P
Meyer 24? (vi/A.D.), where the writer states that he is pre-
vented from receiving the visit of a high dignitary—t7d
κηδίας Tot οἰκοδεσπότου, ‘ owing to the death of the house-
steward.” Hatch (/BZ xxvii. p. 142) cites the Isaurian
inscr. υἱοὺς τοὺς οἰκοδεσπίότα)ς from PAS iii. p. 150.
Epictetus applies the term to God, 111. 22. 4 ἔστι γάρ τις καὶ
ἐνθάδ᾽ οἰκοδεσπότης ἕκαστα [Ὁ] διατάσσων, ‘for here too
is a master of the house who orders everything” (Sharp,
Ρ- 25).
οἴκοδομέω
in the literal sense of ‘“‘build” is seen in such passages
as—P Magd 27% (B.c. 218) θεμέλιον σκάπτων ὥστε οἰκο-
Sopetv, P Ryl II. 2483 (B.c. 162) τῆς ἐν αὐτῆι οἰκίας ὠικο-
δομημένης, P Grenf IT. 35° (B.c. 98) παστοφόριον (cf. Jerem
42! al.) ὠκοδομημένον καὶ δεδοκωμένην, ‘a priest’s chamber
built and furnished with beams,” P Ryl II. 13338 (A.D. 33)
ἔμβλημ(α) οἰκοδομημένον pera δαπάνης οὐκ ὀλίγων κεφα-
λαίων ἀργυρικῶν, ““4 dam (Ὁ) built at the expense of no
small sums of money” (Edd.), and the interesting P Giss I.
201° (beg. ii/A.D.) (= Chrest. I. p. 224) with its reference to
a private shrine, built in honour of the Dioscuri—wkoSepnrar
αὐτῶν ὁ τόπος. See also Logion 7 (= P Oxy I. 11°) λέγει
*Incots, πόλις ὠκοδομημένη ἐπ᾽ ἄκρον [d]pous ὑψηλοῦ καὶ
ἐστηριγμένη οὔτε πείσ]εῖν δύναται οὔτε κρυ[β]ῆναι.
the augment see Moulton 677. ii. p. 191. The metaphorical
use of the verb, with which Paul has familiarized us, is
57
For
οἰκοδομὴ
found already in Xen. Cyr, viii. 7. 15. οἰκοδομεῖτε ἄλλα
φιλικὰ ἔργα : see also Deissmann Pax, p. 184 ff.
οἰκοδομή,.
This late Greek word, which is condemned by the Atti-
cists (Lob. PAry2. pp. 487 ff., 421), but is found in Aristotle
(Eth. Nic. v. 14.7), occurs in the literal sense of “ building ”
in the Κοινή, e.g. P Grenf I. 2117 (B.c, 126) εἰς οἰκ)]οδομὴν
περιστερῶνος, BGU III. S94? (A.D. 109) Ady(os) οἰτομῆς
(2. οἰκοδομῆς) τέκτω(νες) B, P Flor II. 2004 (A.D. 259) eis
οἰκοδομὴν κρήνης, and from the inscrr. OG/S 655? (B.c. 25)
ἡ οἰκοδομὴ τοῦ περιβόλου τῷ θεῶι καὶ κυρίῳ Σοκνοπαίωι.
In Eph 45" πρὸς οἰκοδομὴν τῆς χρείας Field (Moses, p. 192)
suggests that perhaps the meaning is ‘‘ for the improvement
of the occasion.” The word is a shortened form of οἰκο-
δόμημα : sce στο. ἀγάπη, γλωσσόκομον.
οἰκοδομία.
For οἰκοδομία in its literal sense of ‘‘ building,” cf. ΟΟ 75
$4310 (ii/B.c.) τὸ ἴσον εἰσφί ερ]έτωσαν εἰς τὴν οἰκοδομίαν.
and Cagnat 1V. 66114 (Acmonia—a.D. 85) ὅπως μηδὲν τοῦ
μνημείου τούτου ἢ τῶν περὶ [αὐ]τὸ φυτειῶν ἢ οἰκοδομιῶν
ἐλασσωθῇ KTA. The adj. occurs in Sy// 932 (= 5880) 55
(A.D. 202) ἐν τοῖς οἰκοδομικοῖς καὶ ἐν τοῖς λειτουργικοῖς
καὶ ἐν τοῖς χρηστικοῖς (see the editor's note). In the NT
the subst. is read only in 1 Tim 14 De (οἰκονομίαν NAG
ai.), where it is used metaphorically.
οἰκοδόμος.
P Ry! II. 125° (A.D. 28-0) ποιουμέϊν]ου pov κατασπασμὸν
τειχαρίων παλαιῶ(ν) ἐν τοῖς οἰκοπέδο[ι)]ς μου διὰ ΤΙετε-
σούχου τοῦ Πετεσούχου οἰκοδόμ(ου), “1 was engaged in
demolishing some old walls upon my land through the
agency of Petesouchus son of Petesouchus, builder” (Edd.),
P Tebt II. gor? (early i/a.p.)"Avéts οἰκωδώμος εἰς [οἸϊκων
(Δ οἰκοδόμος εἰς οἶκον) xo(ts) a<, P Giss I. 2015 (ii/a.p.)
οἰκοδόμοις Kal τέκτοϊσι, and P Oxy XIV. 1674% (iii/a.D.)
ἔρχεται ὁ οἰκοδόμος Kal οἰκοδομεῖ τὴν νοτινὴν πλάτην,
“¢the builder will come to build the south wall” (Edd.).
οἴκονομέω.
The wide sense attaching to this verb with its correspond-
ing subst. in late Greek is fully illustrated from Polybius
by Dean Armitage Robinson on Eph 11°. We may adda few
citations from the papyri. In PSI VI. 584!" (iii/p.c.)
Agesilaus writes to Zeno asking him to “‘make arrange-
ments” for the transport of certain quantities of barley and
wheat in order that he may receive them—el δύνη (ιν οὖν
μοι αὐτὰς οἰκονομήσασθαι ἵν[α] αὐτὰς ἀπενένκωμαι : cf. 2.
597° (iii/B.c.) καλῶς ποιήσεις... οἰκονομησάμενος περὶ
τῆς εἰσόδου, and BGU IV. 1209} (B.C. 23) τοῖς ὑφ᾽ ἡμῶν
οἰκονομηθησομένοις. In P Eleph 9° (B.C. 223--22) an official
summons a subordinate to appear before him bringing with
him all his writings and official documents—kopif{ov [π]άντα
τὰ γράμματα καὶ [el τι ἄλ]λο ὠικονόμηκ[ας] καὶ ὧν πεποί-
nora διαγραφῶν τὰ ἀντίγραφα, and in P Oxy IX. 1203%7
(late i/A.D.) certain petitioners ask that their positions should
be communicated to the collector of external debts in order
that he ‘may take no step against us . . before the trial
of the case’’ (Ed.)—pndtv καθ᾽’ ἡμῶν οἰκονομήσῃ μέχρι
442
οἰκονόμος
κρίσεως. In P Petr IT. 11 (2)3 (mid. iii/B.c.) (= Witkowski?,
p- 6) the verb is used for the administration of a sacred office
or priesthood, γίνωσκέ pe τὴν ἱεροποΐαν ὠικονομημέϊνον, and
in 76, 38 (c)®° (iii/B.c.) of the management of the details in
some matter relating apparently to cowherds—rrepl βούτων
dv ἂν [τρόϊπον οἰκονομήθίηι. See also Preisigke 3925°
(ii/B.c.) τὰ πρὸς τ[ὴν] κατάστασιν δικαιώματα καὶ ὃ[ν] ἂν
τρόπον οἰκονομήσαμεν.
οἰκονομίᾳ
describes the office of δὴ οἰκονόμος in P Tebt I. 2731
(B.C. 114) φρόντισον ὅπως... πρὸς ταῖς οἰκονομίαις καὶ
ἀρχιφυλακει[τ]είαις προχειρι[σθῶ]σιν ἀξιόλογοι, ‘take
care that persons of repute are appointed to the posts of
oeconomus and archiphylacites ” (Edd.).
In P Eleph 117 (8.6. 223-22) ὧν δ᾽ ἂν πράξηις γ᾽ οἰκίονο-
Μμιῶν, the word has the general meaning ‘‘ measures,” and as
further showing its width of application we may cite BGU
ΠῚ. 926% (A.D. 188) ὅσα δέεται γενέσθαι ἐν τῷ ὑπὸ τὴν οἰκονο-
μίαν σου βα[λ]ανείῳ, of the ‘‘care’’ of a bath, and P Ryl
II. 788° (a.D. 157) περὶ oikovoplas, of the conduct of his
business by a strategus. The important rescript of the Pre-
fect, P Lond 904° (a.p. 104) (=III. p. 124, Selections
Ρ- 73), which offers such a striking analogy to Lk 2!*,
requires all persons residing out of their own districts to
return to their homes—ty[a] kal τὴν συνήθη [οἰ]κονομίαν
Ti[s ἀπο]γραφῆς πληρώσωσιν, ‘that they may carry out the
regular order of the census”: cf. Col 125.
In P Rein 7% (B.c. 141?) οἰκονομία is used of a legal
transaction—py]Seulav οἰκον[οἹμίαν kat ἐμοῦ ποιεῖσθαι:
cf. P Magd 325 (B.C. 217) μεθ᾽ οὗ τὰς περὶ τούτων οἰκονομίας
θήσομεν, ‘avec l’assistance de qui je puisse passer les actes
nécessaires” (Ed.). Other exx. of the word are—P Tebt I.
3015 (B.C. 115) τῶν δὲ πρὸς ταῖς γραμματείαις ἀγνοούντων
τὴν γεγονυῖαν περὶ ἐϊμο]ῦ οἰκονομίαν, ‘the scribes being
ignorant of this transaction affecting me’’ (Edd.), 2. II.
318! (notice of a claim—a.p. 166) τὸ εἴς pe δίκαι[ον]
οἰκονομεί[ας, “my right of procedure ” (Edd. ), P Oxy I. 5617
(A.D. 211) ἐπιγραφῆναί μου κύριον πρὸς μόνην ταύτην τὴν
οἰκονομίαν ᾿Αμοιτᾶν, ‘that I may have assigned to me as
my guardian for this transaction only Amoitas’’ (Edd.), and
zd. XII. 14678 (A.D. 263) where reference is made to the law
that women, in virtue of their possession of three children
and ability to write, have the right χωρὶς] κυρίου χρηματίζειν
ἐν ais ποιοῦν[τ]αι οἰκονομίαις, ‘‘ to act without a guardian in
all business which they transact.”’
Chrest. 11. 6810 (A.D. 14) ἀἸκ[ολού]θ[ω]ς αἷς ἔχωι oik[o]vo-
μίαις shows us the meaning ‘‘document,”’ and in the magic
P Lond 4085: (iv/a.p.) (=I. p. 76) οἰκονομία = ‘ incanta-
tion.” In Cicero’s letters the word occurs ézs in the sense of
“arrangement,” ‘‘order” (ad ΑΔ. vi. 1. 1, 11), as in Epict.
ill. 24.92. For the derived sense of “utility,” ‘ practical
expediency,’’ see M. Anton. iv. 19 (with Crossley’s note).
οἰκονόμος
in its literal sense of ‘‘ steward,’’ ‘‘manager of an estate”
(as in Lk 12%, 1 Cor 4?) is found in P Tebt II. 4021
(A.D. 172) Mapte[. . .] οἰκονόμῳ Φλανίας ᾿Εἰπιμάχης καῇ]
τῶν πρότερον ᾿Ιουλίας Καλλινίδος παρὰ Διδύμου οἰκοδόμου,
“ἴο Mart . .., steward of Flavia Epimache and of the
5
OlKOS
property formerly belonging to Julia Kallinis, from Didymus,
builder,’’ P Oxy VI. 929% (ii/iii a.p.) Νιννάρῳ oikovépw
᾿Απίωνος στρα(τηγοῦ), and P Fay 133? (iv/a.p.) ἀπέστειλα
τὸν οἰκ[ον]όμον [Ἣ ρα]κλείδην πρὸς σὲ καθὰ ἠξίωσας] ἵνα
τὴν διαταγὴν τῆς τρύγης ποιήσηται, ‘I have sent to you the
steward Heraclides as you requested, to make arrangements
about the vintage ”’ (Edd.).
The meaning of ‘‘ treasurer” which is given to the word
in Rom 1678 RV (cf. τ Esdr 449) is common both in Ptole-
maic and in Roman times, though latterly the position sank
much in importance: see P Tebt I. 5189 (Β.6. 118) with
the editors’ note, and for later exx. zd. II. 296!" (A.D. 123)
διέγραψε Σεκούνδῳ τῷ τοῦ k[v]piov Καίσαρος οἰκονόμῳ
(‘‘procurator,”’ G.H.) (δραχμὰς) <A>, Ρ Oxy IV. 735°
(A.D. 205) Κα αισάρων οἰκονόμου οὐικαρίου. From the inscrr.
we may cite OG/S 501 (mid. iii/B.c.) τὸ δὲ ἀνάλωμα τὸ εἰς
τὴν στήλην δοῦναι τὸν οἰ[κον]όμο[ν] Σωσίβιον, and Przene
68° (B.C. 330-29) τὸ δὲ ἀνάλωμα ὑπηρετῆσαι τὸν οἰκοϊνόμον
with reference to defraying the expenses of an inscr.
On the difficult usage of οἰκονόμος in Gal 45 to denote
one who has charge of the person or estate of a minor, see
Burton 7CC ad /oc. ; and against Mahaffy’s view on P Petr
II. 18 (1) (B.c. 246) that the οἰκονόμος ‘‘ had authority to
investigate criminal cases on appeals,’”’ see drchiv iv. p. 31 f.
The title is discussed by Wilcken Chrest. I. i. p. 150 ff.
οἶκος.
As illustrating the NT conception of the otkos πνευματ-
ukds and the οἶκος τοῦ θεοῦ Thieme (p. 31) refers not only
to the place which ‘‘the house of God” had in Jewish
religion, but also to the ‘‘holy houses” of Greek antiquity,
as preparing the way for the Christian usage (1 Tim 3}°,
1 Pet 417): see e.g. Magn 945 (ii/B.c.), where a certain
Εὔφημος ἸΤαυσανίου νεωκόρος is praised for his liberality—
eis T]O[v olk]Jov τὸν ἱερόν, 2. 1177 (Ist half ii/A.p.) τῷ ἱερῷ
οἴκῳ τῶν ἐν Κλίδωνι, and Sy// 571 (-- 8 987)% (iv/B.c.),
where mention is made of an οἶκος τεμένιος ἱερός in Chios.
In Herodas i. 26 οἶκος τῆς θεοῦ refers to Aphrodite.
From the fact that a tomb was often dedicated to a local
deity, and hence became his ‘‘temple” or ‘‘home,” it is
natural that οἶκος should be used in inscrr. in the sense of
““tomb,”’ as at Cibyra BCH ii. (1878), p. 610 f., and Mag-
nesia Ζό. xviii. (1894) p. II (cited in C. azd B.i. p. 100 n.1):
also Kazle/ 321° (after A.D. 171) καμάτου οἶκον. For οἶκος
used in an astrological sense see P Lond οὗ γεζίο 1» αἰ. (i/ii
A.D.) (=I. p. 127 ff.). The subst. in its ordinary applica-
tion to “δὴ inhabited house’’ is found in such passages as
P Oxy II. 2942 (A.D. 22) (= Selections, Ὁ. 35) ὁ ἐμ[ὸς]
οἶκος ἠραύνητ[αι, ‘my house has been searched,” P Ry] IT.
127° (A.D. 29) ἐπὶ τῆς θύρας οὗ καταγείνομαι οἴκου ἐν τῷ
ἐποικίωι, ‘fat the door of the house which I inhabit in the
farmstead ” (Edd.), and the magical incantation P Oxy VIII.
1152° (v/vi A.D.) βοήθι ἡμῖν Kal τούτῳ οἴκῳ (for τούτῳ
without article cf. Ac 2474). See also the prepositional
phrases—év οἴκῳ, ‘fat home” (1 Cor 1194), P Lond 425
(B.c. 168) (=I. p. 30) ot ἐν οἴκωι πάντες, P Fay 1152? (A.D.
101): ἐξ οἴκου, ‘‘out of the house,” P Ryl II. 173 (a)
(A.D. 99): and 76. 761912 (late ii/A.D.) where Kat’ οἶκον,
‘© according to households,” is contrasted with κατὰ πρόσω-
mov, ‘‘according to individuals.’’ For a wide sense in
443
οἰκτείρω (Attic οἰκτίρω)
which οἶκος is apparently equivalent to πόλις, see the note
on P Oxy I. 126%. For οἴκοθεν = ‘‘suis impensis,” cf.
Syl 737 (=% 1109)!*! (before A.D. 178) παρεχέτω δὲ
οἴκοθεν τὸ θερμόλυχνον. See further s.v. οἰκία.
οἰκουμένη.
Ἢ οἰκουμένη (γῆ), ‘‘the inhabited world,” isa common
designation of the Roman Empire, orbis terrarum : cf. e.g.
the notification of the accession of Nero, P Oxy VII. 10215
(A.D. 54) ὃ δὲ τῆς οἰκουμένης Kal προσδοκηθεὶς Kal ἐλπι-
σθεὶς Αὐτοκράτωρ ἀποδέδεικται, ἀγαθὸς δαίμων δὲ τῆς οἰκου-
μένης [ἀρ]χὴ ὦν [[peyio]] τε πάντων ἀγαθῶν Νέρων Καῖσαρ
ἀποδέδεικται, ‘and the expectation and hope of the world
has been declared Emperor, the good genius of the world
and source of all good things, Nero, has been declared
Caesar” (Ed.): cf. OGZS 6665, 668°. Similarly Pretsighe
176? (A.D. 161-180) with reference to Marcus Aurelius—roy
εὐεργέτην καὶ σωτῆρα τῆς ὅλης οἰκουϊμένης. In 20. 1070
(Abydos) a god [Besa 2] is invoked as—&evotov καὶ 80
ὅλης οἰκουμέν(ης) μαρτυρούμενον. See also such magic in-
vocations as P Lond 12174 (iii/A.p.) (=I. p. 107) σὲ καλῶ
Toy καταλάμποντα τὴν ὅλην οἰκουμένην, P Leid V 1-9
(ili/iv A.D.) ἥκε μοι o (/. ὦ) δέσποτα τοῦ οὐρανοῦ, ἐπιλάμπων
τῇ οἰκουμένῃ. A very early instance of the phrase occurs in
PSI V. 541 7 where a certain Aigyptos supplicates Ptolemy
Il. or III.—cod τῆς οἰκουμένης πάσης βασιλεύοντος : cf. 1
Esdr 2°. We may add a new ex. from the New Comedy in
P Hib I. 5 Fr. (a)!® τῆς οἰκουμένης | ἱερὰ σαφῶς αὕτη ᾽στὶν
ἡ χώρα μόνη. It is hardly necessary to point out that the
pleasant hyperbole of Lk 21, Ac 1178 (cf. Ramsay Paud
Ρ- 48 f.) αἰ. must not be pressed too far.
οἰκουργός.
This adj. = ‘‘ house-worker,” which is read in Tit 2° N*
ACD*G, is pronounced by Grimm-Thayer “not found else-
where,” but Field (Moses, p. 220) refers to Soranus of
Ephesus, a medical writer (not earlier than ii/a.D.) ‘from
whose work Ilept γυναικείων παθῶν (published at Berlin 1838)
Boissonade quotes οἰκουργὸν καὶ καθέδριον (‘sedentary ”’)
διάγειν βίον, where οἰκουρόν would suit at least equally
well.” For the verb οἰκουργέω see Clem. Rom. 1 with
Lightfoot’s note. The form οἰκουρός, ‘‘ keeper at home,”
read in N° D¢ H, occurs in the magic P Lond 125 verso
(v/A.D.) (=I. p. 124) 4 θεὸς ἡ καλο[υμ]ένη olkoupds. See
further Field σέ s. and the citations in Wetstein ad ὦ.
5)
οἴκουρός.
See s.v. οἰκουργός.
οἰκτείρω (Attic οἰκτίρω).
For the form οἰκτίρω in the Attic inscrr. see Meisterhans
Gr. p- 179.
The adverb οἰκτρῶς occurs in the interesting school exer-
cise, P Fay 19% (ii/A.D.), purporting to be the copy of a
letter addressed by the Emperor Hadrian to Antoninus
regarding his approaching death which, he declares, was
neither untimely nor unreasonable nor lamentable nor un-
expected—ol]iite dw[pel οὔτ]ε ἀλόγως οὔτε οἰκτρῶς οὔτε
ἀπίροσ]δοκήτω[ς. For the adj. see Αἴαζόε 59—
σ]ῆς δ᾽ ἀρετῆς kal σωφροσύνης μνημεῖον ἅπασιν
λείπΊεις οἰ[κτ]ρὰ παθὼν μοίρας ὕπ[ο] δαίμονος ἐχθροῦ.
» , ny ,
οἰκτιρμοὸς 444 οΚκνεῶω
οἰκτιρμός. οἰνοφλυγία.
Preisigke 3923 (graffito) Μέρκη οἰκτειρμῶν. (There is This NT ἅπ. eip. = ‘‘ wine-bibbing” (1 Pet 43) is found
no need for Preisigke’s proposed emendation—Mepéy oik-
τείρων (?).)
οἶμαι, οἴομαι.
For this verb construed with the acc. and inf., as in Jn
2155, cf. P Eleph 13° (B.C. 223-2) οὐκ οἶμαι [8°] αὐτὸν ἔχειν
ἐξ ὧν ἡ μήτηρ αὐτοῦ ἀνήγγελλεν, P Petr 111. 51° (Ptol.) τὸ
ἀργύριον ὃ diovro ἀπολωλέναι ἐν τῶι μαρσιππίωι, ‘the
money which they thought had been lost in the purse”
(Edd.), and P Oxy XIV. 1666? (iii/A.D.) οἴομαι τὸν ἀδελφὸν
Σαραπάμμωνα μεταδεδωκέναι ὑμεῖν δι ἣν αἰτίαν κατῆλθον
εἰς ᾿Αλεξάνδρειαν, “I think that my brother Sarapammon
has told you the reason why I went down to Alexandria’’
(Edd.). It is construed with the inf. alone, as in Phil 17,
in P Eleph 12? (8.0, 223-2) καθάπερ ὥιου Setv, P Flor III.
332° (ii/A.D.) οἰόμενος δύνασθαι τυχεῖν ἀδίκως πραγμάτων,
and P Oxy VI. 8984 (Α.1». 123) οἰομένη ἐκ τούτου δύνασθαι
ἐκφυγεῖν ἃ διέπραξεν, ‘thinking by this means to escape
the consequences of her misdeeds” (Edd.). In these pas-
sages the underlying idea of the verb seems to be ‘‘ purpose,”
as frequently in later Greek: see Kennedy 267 ad Phil
Zc., and cf. Schmid Aftic. i. p. 128, Schweighauser Lex.
Polyd. s.v. Οἴομαι occurs in connexion with dreams in
P Leid C4 (B.c, 163-2) (=I. p. 118) οἴετο ἐν τῷ ὕπνῳ
καταβαίνου, and P Par 50! (B.c. 160) olero ἄνθρωπον
λέγειν pou φέρε τὸ δέρμα τοῦ ποδός σου καὶ ἐγὼ δώσω cor
τὸ δέρμα τοῦ ποδός μου, also 20.}7 ᾧμην οἰκίαν καθαίρεσθαι,
καλλύνοντος αὐτήν. The root is Ἐόξις-ιο-- : cf. Lat. omen,
old Lat. osmen (*ouds—men) (Boisacq, p. 692).
οἰνοπότης. :
This compound subst. (Mt 1129, Lk 74) is found in the
dream of Nectonabus, P Leid Uiv-2! (ii/B.c.) (=I. p. 125),
as edited by Wilcken 2761. Nicole p. 584, καὶ ἔδοξεν αὐτῷ
φύσι ὄντι οἰνοπότη ῥαθυμῆσαι πρὶν ἢ ἅψασθαι τοῦ ἔργου,
‘and it seemed good to him (i.e. Petesius), since by nature
he was a wine-drinker, to take a holiday before he began
work.” Other compounds are οἰνολογία (Osty 7113-Ptol.),
οἰνοποιέω (P Rev L*xvi.1_p.c. 258), οἰνοπώλης (P Fay 638--
A.D. 240), and οἰνοφόρος (P Lond 4027? (= II. p. 12)—B.c.
152 or 141].
οἶνος.
It is hardly necessary to illustrate this common word, but
we may note οἶνος καινός in Ostr 1142 (beginning of iii/
A.D.) as the antithesis to οἶνος παλαιός in 7. 1129, not νέος
as in [Lk] 58%. See also P Lond 11135? cited s.v. ὅδοι-
πορέω. For the dim. οἰνάριον cf. P Eleph 135 (B.c. 223-2)
(= Witkowski?, p. 43) περὶ δὲ τοῦ oivaplov ΤΤραξιάδης
οὔπω εἰσελήλυθεν ἐξ ἀγροῦ, P Oxy XIV. 16725 (A.D. 37-41)
πολλὰ λέα οἰνάρια, ‘‘a quantity of quite thin wine,” and
P Grenf II. 773° (iii/iv A.D.) (= Selections, p. 122), where
provision is made that the man who is conveying a dead
body for burial shall be entertained—ev ψωμίοις kal [οἰ]ναρίῳ
καὶ ἐλαίῳ, ‘with delicacies and thin wine and olive-oil.’’
Οἰνηγία, ‘‘conveyance of wine,” is found in P Oxy XIV.
1651° (iii/A.D.), and the corresponding adj. οἰνηγός (not in
LS) in PSI VI. 568? (B.c. 253-2): cf. οἰνικός in 20. 715!
(A.D. 92), with the editor's note.
in Musonius p. 14᾽5 καὶ λιχνεῖαι καὶ oivodAvylar kal ἄλλα
παραπλήσια κακά, Philo de Vita Mosis, ed. Mangey
II. p. 16317, οἰνοφλυγίαι kal ὀψοφαγίαι καὶ Aayvetar
καὶ ἄλλαι ἀπλήρωτοι ἐπιθυμίαι. Other exx. in Wetstein.
For the verb see Deut 217°.
οἷος.
For οἷος without τοιοῦτος in the sense of ‘‘such as,” “οὗ
what kind,” as in Mt 245 a/., cf. P Oxy 11. 27818 (a.p. 17)
ἀπίοκα]ταστησάτωι ὁ μάνης τὸν μύλον ὑγιῆι Kal ἀσινῆι,
οἷον καὶ παρείληφεν, ““1Π6 servant shall restore the mill safe
and uninjured in the condition in which he received it”
(Edd.), P Ryl 11. 15428 (a.p. 66) τὰ παράφερνα οἷα ἐὰν ἐκ
τῆς τρίψεως ἐγβῆι, “the farapherna as they emerge from
wear and tear” (Edd.). For otos used as a relative (cf.
Proleg. p. 93), cf. P Lond 982° (iv/A.p.) (= III. p. 242)
ἀφ᾽ οἵας yap ἡμέρας ἀνήλ[θομεν] ἀπὸ τῆς δοκιμασίας
᾿Αννιανοῦ, and see also the late P Lond IV. 1343%° (A.D.
709) ὅπως μὴ εὕρωμεν κατ᾽ αὐτῶν ἀφορμὴν τὴν οἵαν οὖν,
“ἴῃ order that we may not find any ground of complaint
whatever against them.” In P Ryl II. 777% (A.p. 192)
we have the phrases οἷόν τ᾽ ἐστίν (cf. 4 Macc 47) and οὐκ
οἷόν τ᾽ ἐστίν, unfortunately both in broken contexts, but
see P Tebt II. 4117 (ii/A.D.) οἷός τε ἣν καὶ προγράψαι εἰ μὴ
ἐπηγγειλάμην σήμερόν σε παρέσασθαι, “πε (the epistra-
tegus) might even have proscribed you, had I not promised
that you would be present to-day” (Edd.). According
to Lob. Phryn. p. 372 οὐχ οἷον δὲ ὅτι (Rom 95) is to be
understood as a strong negative equivalent to οὐ δήπου,
“not of course that,” cf. Field Mores, p. 158. For οἷος
used in an indirect question, as in I Thess 1°, cf. Epict.
iv. 6. 4 kal ἡ προσποίησις ὅρα δι᾽ οἵων ἂν γένοιτο, “and
consider by what means you would achieve your pretence ”
(Matheson). οἷος survives in MGr in ὅ(γ)οιος, which is
current in dialects: see Jannaris Gr. ὃ 615, Thumb Hand-
book, p- 94.
οἱοσδηποτοῦν.
For this compound, which is read by Lachmann in [Jn] 5*
οἱῳδηποτοῦν νοσήματι, we may compare BGU III. 895°°
(perhaps from Syria (dchiv i. p. 557)—ii/a.D.) οἵῳ δήποτε
οὖν τρόπῳ, P Grenf IT. 7615 (A.D. 305-306) ἄλλῳ οἱῳδήποτε
τ[ρόπῳ, 20. 9ο᾽5 (vi/A.D.) οἱασδήποτε εὑρεσιλογίας, and P
Oxy VI. 8935 (vi/vii A.p.), cited s.z, ὅλος.
ὀκνέω.
This verb, followed by an inf. as in Ac οὔϑ, is found in a
weakened sense, as an epistolary formula, e.g. P Eleph 137
(B.c. 223-2) (= Witkowski?, p. 43) εὐχαριστήσεις otp μοι
σαυτοῦ τε ἐπιμελόμενος Kal μὴ ὀκνῶν γράφειν ἡμῖν, PSI
VI. 621° (iii/B.c.) σὺ δὲ καλῶς ποιήσεις μὴ ὀκνῶν γράφειν
αὐτῷ περὶ οὗ ἐὰν χρήΐζῃς. See also Field ores, p. 118,
and Proclus de forma epistolart in Hercher Z fist. Gr. p. Se
ὀκνῶ yap εἰπεῖν εἰς μοχθηρίαν. A stronger sense is seen in
P Giss I. 79:6 (c. A.D. 117) εἰ δυνατόν plot] ἦν διατρί ἐ]-
ας
χ[ειῖν πρὸς τὴν οἰκονομίαν τῶν ἡμετέρων, οὐκ ἂν ὠ[κΊνήκειν,
and P Oxy XIV. 17758 (iv/A.p.) οὐκ ὥκνησᾳ οὔτε πάλιν
ἠμέλησα. A good ex. of the thought of Eph 515 is afforded
by Menander Fragm. p. 186, No. 619—
χαλεπόν ye τοιαῦτ᾽ ἐστὶν ἐξαμαρτάνειν,
ἃ καὶ λέγειν ὀκνοῦμεν οἱ πεπραχότες.
ὀκνηρός.
With the use of this adj. in Phil 31 we may compare the
adverb ἀνόκνως (for Attic ἀόκνως) in P Oxy IV. 743°°
(B.c. 2) (= Witkowski®, p. 130) Kal od δὲ ὑπὲρ ὧν ἐὰν
θέλῃς γράφε μοι καὶ ἀνόκνως ποήσω, ‘write to me yourself
about anything you want, and I will do it without hesita-
tion” (Edd.), and PSI VI.6218 (cited s.v. dxvéw). ᾿Οκνηρῶς is
foundin Menander Perikedr. 127 ὡς ὀκνηρῶς μοι προσέρχε[ι]»,
Δᾶε.
ὀκταήμερος,
“eight days old” (Phil 3°).
see Moulton G7. ii. p. 176.
On the form of the word
ὀκτώ.
P Lille I. 175 (11}8.6.} περὶ σιταρ[ου ὀκτὼ ἀρταβῶν, P
Grenf II. 389 (8.0. 81) μ[έϊλαν στατηροῦ ὀκτώ. For the
form ὀκτώι cf. P Amh II. 59° (B.c. 151 or 140) ἑξήκοντα
ὀκτώι, PSI V. 4704 (A.D. 102-103) ἀρτάβας ὀκτώι, and see
Mayser Gr. p. 136. MGr ὀχτώ shows the regular change ;
cf. χτίζω, δίχτυ, etc. The combination kt, like mr, does
not occur in MGr vernacular.
ὄλεθρος.
For a somewhat weakened use of this strong word, which
in Biblical usage implies ‘‘ ruin,” the loss of all that gives
worth to existence (see Milligan ad 1 Thess 5°), cf. BGU IV.
1027 **¥i.1 (iv/a.p.) (as amended Crest. I. p. sor) ἐν
ὁποίῳ κιντύνῳ καθεστήκατε, οἵου ὀλέθρου πιρασ[θ]ήσεσθαι
οὐκ αὐτοὶ μόνοι, ἀλλὰ καὶ ὁϊλ]όκληρον ὑμῶν τὸ βουλευ-
τήριον--ἃ representation of the great danger that was being
incurred at Hermopolis by the withholding of their avnona
from the soldiers for three years. Like Lat. pernzcizes (Ter.
Ad. 188), ὄλεθρος is used as a comic hyperbole applied to a
person (‘‘pest’’). For a new ex. see Menander Samza 133
χαμαιτύπη δ᾽ ἄνθρωπος, ὄλεθρος. The ordinary force of
ὄλεθρος is seen in Sy// 463 (-Ξ 527)8? (c. B.C. 220) κακίστῳ
ὀλέθρωι ἐξόλλυσθαι. For exx. of the adj. ὀλέθριος, which is
read by Lachmann in 2 Thess 1°, see Cronert Mem. Herc.
p. 186.
ὀλιγόπιστος
is not found in profane authors, and in Bibl. Greek is
confined to four occurrences in Mt: cf. Act. Thom. 28.
ὀλίγος.
The following are exx. of the varied uses of this common
adj. with reference to (1) ¢¢me, as in Ac 1428, P Petr II. 40(a)4
(iii/B.c.) (= Witkowski*, p. 41) ἀνδρίζεσθε, ὀλίγος yap
χρόνος ὑμῖν ἐστιν, P Fay 1231 (c. A.D. 100) ἡμέρας ὀλίγας,
(2) xumber, as in Mt 957, P Ryl 11. 130! (A.D. 31) οὐκ
ὀλίγην ἐλᾶν, ‘Ca quantity of olives,” and (3) degree, as in
445
ὀλιγωρέω
Ac 1218, P Ryl II. 148%? (a.p. 40) ὥστε μοι οὐκ ὀλίγον
βλάβους ἐπηκλουθηκότος (/. ἐπηκολουθηκότος), ““
I have suffered πὸ slight damage” (Edd.), P Oxy XIV.
166817 (iii/A.D.) ἡ τειμὴ τοῦ σείτου ὀλίγη ἐστίν. For the
neut. sing. ὀλίγον, as in Mk 119, cf. P Oxy I. 399 (A.D.
52) ὀλίγον βλέπων, “short-sighted,” and see Aazbel 3461
(i/A.D.) σπεῖσον ἐμοὶ δακρύων ὀλίγον, 502%% (ili/iv A.D.)
ἐγενήθην εἰς ὀλίγον ἐτέων ἐναρίθμιος. The phrase δι᾽ ὀλίγων,
“briefly,” asin 1 Pet 512, 15. well illustrated by P Par 26°
(B.C. 163-162) (= Selections, p. 14) δι’ ὀλίων (for form, see
below) τὴν τῶν ἀδικούντων ἡμᾶς φιλαυτίαν ἐχθεῖναι, “in a
few words to set before you the selfishness of those who are
injuring us.” Other phrases are am’ ὀλίγων, as in P Meyer
115 (8.6. 144) δεόμεθα ὑμῶν] τῶν μεγίστων θεῶν, μὴ ὑπεριδεῖν
ἡμᾶς ἀπ᾽ ὀλίγων [διαζῶντας, ‘bitten wir euch, Thr grossen
Gétter, uns, die von geringem unser Leben fristen, nicht zu
iibersehen” (Ed.) ; per’ ὀλίγον, ‘‘ after a little,” as in P Ryl
II. 7741 (a.p. 192), 2345 (ii/a.D.), and πρὸς ὀλίγον, ‘for a
little,” as in P Oxy I. 6714 (A.D. 338) πρὸς ὀλίγον εἰσχύει,
ὡς withstands but for a short time” (Edd.), cf. 1 Tim 48, Jas
424 (in the latter passage the meaning may be ‘‘to a slight
degree,” Vg ad modicum). Thackeray (Gr. i. p. 112) has
shown that the form ὀλίος, due to the omission of the y in
writing, began about B.C. 300, and spread over a wide area
in the Greek-speaking world ; cf. from the papyri P Petr IT.
19(2)? (iii/B.c.) χρόνον οὐκ ὀλίον : other exx. in Mayser G7.
Ρ- 163 f. The aspirated odtyos does not occur till later, but
is not infrequent in papyri of ii/iii a.p., e.g. BGU I. 14610
(ii/iii A.D.) οὐχ [δΊλ[γην ζη[μ]είαν μοι ἐζημιωσάμην, 22. 11.
whereby
3)
as in LXX twice”:
λίγος as well as ὀλίγος. With ἐν ὀλίγῳ, Ac 2678, cf. MGr
σὲ λίγο (καιρό) and μὲ ὀλίγα, “soon,” “ina short time.”
For the derivation from Aotyés, “* pestilence,” see Boisacq,
Ρ. 586.
ὀλιγόψυχος,
“ faint-hearted’”’ (1 Thess 513). For the corresponding
verb cf. P Petr II. 40(a)!2 cited s.v. ἀνδρίζομαι, and add
ἐνοικίου, εἰσάπαξ yap αὐτὸ λήμψῃ, ‘do not lose heart about
the rent, for you will get it once for all” (Edd.), and the
new astragalos inscr. from Pamphylia in 7215. xxxii. (1912)
Pp. 273 μ]ηδ᾽ [ὀ]λιγοψύχίει. - -
ὀλιγωρέω.
For this verb = “‘ make light of,” as in Heb 12° (from
Prov 31), cf. PSI VI. 502%° (B.c. 257-6) καλῶς ἂν οὖν
ποιήσαις μηδεμίαν ἡμῶν καταγινώσκων ὀλιγωρίαν᾽ οὐ γὰρ
ἔστιν σοι ὑπηρετοῦντα ὀλιγωρεῖν, P Tebt I. 273 (B.C. 113)
= Chrest. I. p. 359) διαλαβὼν μηδεμιᾶς τεύξεσθαι
συνγνώμης ὀλιγωρηθέντος τινός, “ believing that you will
receive no pardon for any neglect ” (Edd.), BGU IV. 1095°
(A.D. 57) μὴ οὖν ὀλ]ιγωρ[ἡσῃς] περὶ μηδενός, 16. τορ 7" Ὁ
(time of Claudius or Nero) o¥X° (= οὐχ) ὀλιγωρῶ, ἀλλὰ
εὐψυχοῦσα πα[ραϊμένω, Τ Oxy VII. 1065° (iii/A.D.)
(= Chrest. 1. p. rag) ἐὰν δὲ ὀλιγωρήσῃς, ὥσπερ [o]t θεοὶ
οὐκ ἐφίσαντό μίο]ν, οὕτως κἀγὼ θεῶ[ν] οὐ φί[σ]ομαι, ‘if
you neglect this, as the gods have not spared me so will
ὀλίγως
I not spare the gods” (Ed.), P Lips I. ττοῦ (iii/iv A.D.)
ὀλιγωρῶ τὰ περί σου μὴ κομισάμενός σου γράμματα, and
from the inscrr. Sy// 652 (=%885)?4 (c. A.D. 220) ὅπως
μηδέποτε τοῦτο ἐκλε[ιφθείη μη]δὲ ὀλιγωρηθείη ποτὲ τὰ τῆς
εὐσεβείας [τῆς πρὸς τὼ Oe]. See also Ρ Sa‘id Khan 17%
(B.C. 88) (= /H'S xxxv. (1915) p. 28) ἐὰν [δὲ κ]αὶ ὁ Γαθάκης
ὀλιγωρήσῃ τὴν [ἄμπεῖλον kal μὴ ποιήσῃ αὐτὴν] ἔπαφον,
ἀποτειννυέτω τὸ α[ὐτὸ ἐπίτειμον, ‘but if Gathaces too
neglect the vineyard and fail to keep it in good order, let
him pay the same fine.” For the adv. see P Magd 61°
(B.C. 221) “Hpd8]oros δέ, ὀλιώρως (for form cf. Mayser Gr.
Ρ. 163, Meisterhans Gy. p. 75) χρησάμενος, παρείλκυσέ με
ἕως τοῦ viv, ‘mais Hérodotos, me traitant avec mépris,
m’a trainé en longueur jusqu’aujourd’hui” (Ed.). Coming
from ὥρα, ‘‘care,”’ the word is the opposite of πολυωρέω.
΄
ὀλίγως.
According to Radermacher (Gy. p. 54) the extension of
forms in τως belongs essentially to the written language.
In this connexion we may notice the appearance of the new
adv. ὀλίγως in 2 Pet 218 AB (Vg paululum) ‘‘as character-
istic of the writer’s bookish style—Aquila and the Anthology
appear to be its only supporters” (Moulton G7. ii. p. 163).
ὀλοθρευτής.
For the assimilation of ε to ο in this NT Gm. εἰρ. (1 Cor
101°), cf. Moulton Gr. 11. p. 71, and for the same tendency
at work in MGr see Dieterich Untersuchungen, p. 274 f.
ὀλοθρεύω.
For the form, see Moulton Gy. ii. p. 71, Reinhold p. 40.
MGr ξολοθρεύω.
ὁλοκαύτωμα.
With the use of ὁλοκαύτωμα to denote a victim the whole
of which is burned (Mk 1233, Heb τοῦ’ 8) cf. Os/r 1305°
(A.D. 4) ὁλοπυρεῖται ἄρτοι, apparently with reference to
loaves of unground wheat, or wheat boiled whole, and the
corresponding compound ὁλοκάρπωμα (see Deissmann BS
Ρ. 138). Phrynichus mentions in his Appendix p. 51 (see
Lob. Phryn. p. 524) the verbs μηροκαυτέω, ἱεροκαυτέω,
odoKavTéw, also (p. 568) the form ὁλοκαυτίζω.
ὁλοκληρία.
In the NT this word is found only in Ac 315, where it is
rendered in the Vg zztegra sanitas: cf. F Oxy I. 1238
(iii/iva.D.) πάνυ θαυμάζω, υἱέ pov, μέχρις σήμερον
γράμματά σου οὐκ ἔλαβον τὰ δηλοῦντά μοι τὰ περὶ τῆς
ὁλοκληρίας ὑμῶν, “1 have been much surprised, my son,
at not receiving hitherto a letter from you to tell me how
you are” (Edd.), 2, XII. 14788 (Gnostic charm for victory
—iii/iv. A.D.) δὸς νείκην ὁλοκληρίαν cadlov (/. σταδίου)
kal ὄχλου τῷ προκειμένῳ Σαραπάμμωνι, “grant victory and
safety in the racecourse and the crowd to the aforesaid
Sarapammon” (Edd.), 7. X. 1298° (iv/A.D.) πρὸ παντὸς
εὔχομεί ----μαι) τῷ κυρίῳ θεῷ περὶ τῆς ὁλοκληρίας σου καὶ
τῶν φιλτάτων σου, ‘before all else I pray to the Lord God for
the prosperity of yourself and those dearest to you”’ (Edd.),
and BGU III. 9484 (iv/v A.D.) πρὸ μὲν πάντων εὔχομε
(= pat) τὸν παντοκράτοραν θεὸν τὰ πε[ρὶ τ]ῆς ὑγίας σου
440
“
ολος
καὶ ὁλοκληρίας σου χαίριν. See also the votive inscr. Sy//
775 (= %1142)? (i/ii A.D.) Μελτίνη [ὑ]πὲρ τῆς ὁλοκληρίας
[τῶν] ποδῶν εὐχὴν [ἀνέσ]τησεν. The corresponding verb
(not in LS) is fairly common in such formulae as the follow-
ing—P Lips I. 110? (iii/iv A.D.) εὐχόμενος ὅπως ὁλοκλη-
ροῦσάν σε καὶ ὑγιαίνουσαν ἀπολάβω, P Oxy X. 12993
(iv/A.D.) πρὸ μὲν πάντων εὔχομαί σοι ὑγιένειν (1 σε
ὑγιαίνειν) καὶ ὁλοκληρεῖν παρὰ τῷ κυρίῳ θεῷ, and Τ' Lond
12447 (iv/A.D.) (=III. p. 244) παρακαλῶν τὸν θεὸν ἵνα σαι
ἀπολάβω εὐθυμοῦντα καὶ εὐπυγμοῦντα καὶ ὁλοκληροῦντα.
ὁλόκληρος
is common of material or physical soundness and com-
pleteness, e.g. P Lond 9357 (A.D. 216 or 217) (= III. p. 30)
ὁλοκλήρου οἰκίας, P Oxy I. 571% (iii/A.p.) ὑπὲρ τοῦ
ὁλόκληρον (ποιῆσαι) τὴν ἐπίσκεψιν τῶν χωμάτων καὶ
διωρύχων, ‘towards the completion of the survey of the
dykes and canals” (Edd.), 26. XIV. 17725 (late iii/A.D.)
μεθ᾽ ὧν εὔχομαί σε ὁλόκληρον ἀπολαβεῖν, and from the
inscrr. OGZS 519! (c. A.D. 245) χωρίον ὑμέτερόν ἐσμεν
ἱερώτατίον καὶ ὡσπερεὶ δῆ]μος ὁλόκληρος. An interesting
parallel to 1 Thess 538 is afforded by the magic P Lond
1215 (jii/a.D.) (=I. p. 103) διαφύλασσέ pov τὸ σῶμα
τὴν ψυχὴν ὁλόκληρον : cf. Epict. iv. i. 151 ἔτι τιμῶ τὸ
σωμάτιον, ὁλόκληρον αὐτὸ ἔχειν ἀντὶ πολλοῦ ποιοῦμαι,
“T still pay regard to my !body, I set a great value on
keeping it whole’’ (cited by Sharp, p. 54). The Biblical
use is discussed by Milligan, Zhess. p. 78. MGr ὁλάκερος
has lost the second A through dissimilation (Thumb,
Handbook, p. 23).
ὀλολύζω.
This NT ἅπ. εἰρ. (Jas 51) occurs in the curious spell for
transforming a goddess into the appearance of an old woman,
P Lond 125 verso®® (v/A.p.) (=I. p. 124) ὀλολύξασ᾽
ἡ γραῦς φεύξεται ὅπως μὴ εὐκόλως αὐτὴν ἀπολύσῃς. For
the subst. see P Leid W**)*0 (ji/iii a.p.) (= 11. p. 155)
ἔσω προσβαλόμενος μύκησαι ὀλολυγμός (/. -μόν), P Lond
1219°8 (jii/A.D.) (= 1. p. 94) μὴ φωνὴ μὴ ὀλολυγμὸς μὴ
σιυριγμός (4 συριγμός), and τόϑίρ. 109). For the δα).
ὀλολυγαῖος see Aaite/ 546° (Imperial) ὀλολυγαία νυκτερίς,
“ἐᾷ howling bat,’’ and for ὀλολύκτρια (not in LS) applied
to a woman “crying aloud” at a sacrifice see Sy// 566
(=*982)*° (ii/B.c.). The words are onomatopoetic: cf.
ὑλακτέω, Lat. w/udare.
ὅλος.
P Grenf II. 773° (iti/iv a.D.) (= Selections, p. 121) τῆς
ὅλης δα[πά]νης, “the whole outlay,” P Oxy VI. 903*
(iv/A.D.) ἐπὶ ὅλας ἑ[πτ]ὰ ἡμέρας, ‘for seven whole days,”
and Priéene 112°5 (after B.c. 84) διὰ τοῦ χειμῶνος ὅλου,
«ἐ during the whole winter”’ (cf. Lk 5°). See also P Thead
351 (A.D. 299), where, at the end of a deed of sale, the vendor
announces—typaa τὰ ὅλα. With the use of ὅλος in Jn 9*4,
131°, we may compare P Fay 1198 (c. A.D. 100) χόρτον
σαπρὸν καὶ ὥλον (1. ὅλον) λελυμένον, ‘rotten hay, the
whole of it decayed” (Edd.). Other exx. are P Tebt I. 3315
(B.C. 112) (= Selections, p. 31), where the instructions for
the entertainment of a Roman visitor are summed up in the
words—rd δ᾽ ὅλον ἐπὶ πάν[των] τὴν μεγίστην φροντίδα
ὁλοτελής
ποιουμένου τοῦ εὐδοκοῦν[ τ]ᾳ τὸν ἄνδρα κατασταθῆίναι, ‘in
general take the greatest pains in everything that the visitor
may be satisfied” (Edd.), P Ryl II. 13318 (a.p. 33) ἐξ οὗ
κινδυνεύει TO ὅλωι ἐξαρθῆνα[ι, “ whereby there is a risk of
its (viz. a dam’s) being entirely carried away’’ (Edd.), and
26. 15214 (A.D. 42) Tots ὅλοις ἠφάνισαν, ‘utterly destroyed
it,” of damage done by an inroad of sheep. In P Oxy VI.
936° (iii/A.D.) οὐδὲ Φιλόξενον 8X ἐξ ὅλων οὐχ εὗρον, the
editors render, ‘‘I have entirely failed to find Philoxenus,”
and compare 74. 893° (vi/vii A.D.) οὐδέν[α] λόγον ὑπὲρ
οἱασδήποτε ὅλον TO σύνολον πράγματος, “no ground of
complaint on any matter of any kind whatsoever.” For the
interchange of ὅλος and πᾶς cf. P Tebt II. 4184 (iii/A.D.)
πρὸ τῶν ὅλων TO προσκύνημά σου ποιῶ, for the usual πρὸ
πάντων, P Lond 4o4!® (c. A.D. 346) (-- 11. p. 305) ἀσπά-
fopar . . . πάντας τοὺς ἐν τῇ οἰκίᾳ ὅλους κατ᾽ ὄνομα, and
P Jand 13°° (iv/A.D.) πάντες οἱ ἀδελφοί σου κατ᾽ ὄνομα
ὅλ[οι . .. For δι᾿ ὅλου, as in Jn 1958, see P Oxy I. 5319
(A.D. 316) where a persea tree is reported on as διόλου
ξηραντῖσαν, ‘quite dried up.” Διόλου is found in Cercidas
(ili/B.c.), and survives in MGr. In MGr ὅλος in many
districts takes the form οὕλος (Thumb Hazadtook, p. 97),
which is similar to the Ionic and Epic form οὖλος, from
*oMFo-s: cf. Lat. salvus, solidus (Boisacq, Ρ- 699).
We may add that the compound ὁλοσχερής is fully
illustrated in Linde ΚΖ 22. p. 13 f.: for the adv. see Cicero ad
Att. vi. 5. 2.
ὁλοτελής.
For this 4]. = “" perfect,’ ‘‘ complete,’’ which in the NT
is confined to 1 Thess 57% (but cf. Arist. Péant. i. 2. 20,
Plut. ii. 909 B), we can now cite the decree of Epaminondas
attached to Nero’s pompous declaration of the freedom of all
Greeks at the Isthmian games of A.D. 67, Sy//376 (= ° 814)%
ἀνεισφορίαν, ἣν οὐδεὶς τῶν πρότερον Σεβαστῶν ὁλοτελῆ
ἔδωκεν, where the adj. has the same adverbial force as in
1 Thess /.c. For the adv. ὁλοτελῶς, by which Suidas
defines the common ὁλοσχερῶς, cf. Aq. Deut 13107),
᾿Ολυμπᾶς.
Rouffiac (Recherches, p. 91) has shown that this abbreviated
common name (Rom 1615) is by no means specially char-
acteristic of Rome, but is common throughout the Empire,
e.g. 7G III. 108078 (Athens), CZZ XIV. 1286 (Ostia), τό.
III. 4939 (Olympia) : cf. Milligan Documenis, p. 183.
ὅλως.
For ὅλως = ‘‘entirely,” ‘‘altogether,” cf. P Oxy IV. 743%
(B.C. 2) καὶ yap ἐγὼ ὅλος (1. ὅλως) διαπον[ο]ῦμαι et” HAevos
χαλκοὺς ἀπόλε[ o]ev, “1 am quite upset αἱ Helenos’ loss of
the money” (Edd.), and for the meaning “αἱ all” with a
neg. verb, as in Mt 584, cf. the letter of a wife to her
husband, BGU IV. 10798 (time of Claudius or Nero) περὶ
δὲ Σαραπᾶτος τοῦ υἱοῦ οὐ καταλέλυκε παρ᾽ ἐμὲ ὅλως, ἀλλὰ
ἀπῆλθεν εἰς παρεμβολὴν στρατεύσασθαι, “but as regards
our son Sarapas, he has not lodged with me at all, but has
departed to the camp on military duty.’’ The meaning of
the adv. in 1 Cor 5" has caused difficulty, but a certain support
is lent to the local sense ‘‘everywhere,” which Weiss in
Meyer " ad /. prefers (cf. Bachmann in Zahn’s Kommentar),
2 ἐς
447
e ,
ομίλεω
by P Oxy IV. 744! (B.c. 1) (= Selections, p. 32) μὴ ἀγωνιᾷς
ἐὰν ὅλως εἰσπορεύονται, ἐγὼ ἐν ᾿Αλεξανδρε -- (-- ᾳ μένω, where
ὅλως may perhaps imply all the writer’s fellow-workmen.
For the meaning ‘‘actually,” adopted by the Revisers in
I Cor /.c., we may cite 76. XIV. 167634 (iii/A.p.) καλῶς οὖν
ποιήσεις ἐλ[θοῦσ]α τῷ Μεσορὴ πρὸς [ἡμᾶ]ς ἵνα ὅλως ἴδωμέν
σε, ““γοι will therefore do well to come to us in Mesore, in
order that we may really see you’’ (Edd.).
ὄμβρος.
This word, which in Lk 12° is used of a ‘‘rain-storm,”
appears frequently in our sources as a kind of ¢erm. techn.
in connexion with land which has become waterlogged, e.g.
P Tebt I. 61(4)!* (B.c. 118-7) (€4Bpoxos) διὰ τὸ[ν ὄμβρον
τῶν παρακειμένων ὑδάτων. See also Sy// 804 (=*%1170)?
(ii/A.D.). For the adj. ὄμβριμος cf. P Lond 12124 (iii/a.p.)
(=I. p. 91) ὕδωρ ὄμβριμον. Cognate with Lat. zder,
ὄμβρος retains the nasal which ἀφρός has lost (Boisacq, p.
106).
ὁμείοομαι.
A good example of this rare verb = ““Ἰοηρ for” (Hesych.
ἐπιθυμέω) in 1 Thess 2° (cf. Job 35} A, Sm. Ps 62(63)?)
is supplied by the true reading of the Lycaonian sepulchral
inscr. C7G III. 40007 (iv/A.p.), where the sorrowing
parents are described as—opetpopevo[t] περὶ παιδός, ‘‘ greatly
desiring their son”: see Ramsay in /HS xxxviii. (1918),
p- 152 ff., as against Boeckh-Franz (in C/G) and Kazbe/
406, who unwarrantably change ὁμειρόμενο[ι] into ὀ[δυ]ρό-
μένοι. The illustration of 1 Thess /.c. is peculiarly apt if,
with Wohlenberg (in Zahn’s Kommentar ad /.), we regard
ὁμείρομαι there as a term of endearment (‘‘ein edles
Kosewort”), borrowed from the language of the nursery.
It may be added that WH (Wotes*, p. 151) prefer the smooth
breathing ὀμειρόμενοι, and that J. H. Moulton finds the root
of the verb in smer, ‘‘ remember,” as in γεγο, and regards
the 6—- as coming from a derelict preposition ὦ (seen in
@-keavds participle of ὦὥ-κειμαι, ““ circumambient ”): cf. such
parallel formations as δύρομαι and ὀδύρομαι, κέλλω and
ὀκέλλω.
ὁμιλέω.
The classical and late Greek meaning of ὁμιλέω, ‘‘con-
verse with,’’ which is found in Ac 2014, 2455, Dan 119, may
ὡμείλησας δέ pol ποτε περὶ τούτου, ‘“‘you once had a
conversation with me on this subject” (Edd.). Cf. also
the Pelagia-Legenden p. 719 προτρεψάμενος αὐτὸν ὁμιλῆσαι
τῷ λαῷ, and the use in MGr ᾽δὲν μοῦ ᾽μιλᾷς ; “why dost
thou not speak to me?” (Abbott Songs, p. 108°). The verb
is used in the wider sense of ‘‘ associate with” in PSI II.
12047 (a collection of apophthegms—iv/a.D.?) πένης dv
πλουσίοις μὴ ὁμίλει (cf. Hobart, p. 178f.), and of ‘busy
oneself with” in OG/S 282'® (before B.C. 206) θεωρῶ[ν δὲ]
τὸν δῆμον . . . . ὁμιλοῦντα ἐμ Movo(at)[s Set]vas, 2. 5057
(A.D. 156) παιδείᾳ te ὁμιλῶν, ‘holding converse with τ᾿
(metaphorically). ‘H ὁμιλουμένη is used of vernacular
Greek. The word is a reduced form of *opo-piréw by
haplology. The original meaning is ‘assemble together ’’ :
cf. Lat. mz/ztes, meaning ‘‘those who march in a body”’
(Boisacq, p. 700). MGr μιλῶ, ‘* speak.”
« ,
ομιλία
ὁμιλία
occurs in the NT only in Paul’s citation (1 Cor 1538) from
Menander’s 7hazs (Fragm. p. 62, No. 218): φθείρουσιν
ἤθη χρηστὰ ὁμιλίαι κακαί: cf. Euripides Aragm. 1013
(Nauck). ‘OptAta may mean either ‘‘conversation” (Vg
colloguia) or ‘‘companionship” (Beza commercéa), and the
latter is obviously the leading idea here: cf. P Oxy III.
4718 (ii/a.d.) σύνβολα δεικνύντα τῆς πρὸς τοῦτον ὁμειλίας,
ἐς showing signs of his intercourse (772. malam partem) with
him,” and Xen. A/em. i. 2. 20 ὁμιλία τῶν χρηστῶν. ΜΟΥ
‘conversation,’ ‘‘speech,” ‘‘gossip”: μίλημα,
” “proclamation.”
μιλιά,
“conversation,
ὅμιλος.
A new literary ex. of this word = ‘‘crowd,” ‘‘ throng,”
which is found in the TR of Rev 181, may be cited from
the recently recovered fragments of the "Hotat of Hesiod,
PSI 11. 1307 πολὺς δ᾽ ἀμφίσταθ᾽ ὅμιλος : cf. Hom. 72. xviii.
603, xxiv. 712.
ὁμίχλη.
For this NT Gar. elp. (2 Pet 217)=‘‘mist,” cf. the
magical P Par 574305 (c. A.D. 300) ὃ ἐν μέσῃ ἀρούρης καὶ
χιόνος kal ὁμίχλης. Herwerden Zex. s.v, cites the striking
saying Plut. Mor. p. 460 A ὡς δι᾽ ὁμίχλης τὰ σώματα, καὶ
δι’ ὀργῆς Ta πράγματα μείζονα φαίνεται. The adj. opt-
χλώδης occurs e.g. in Vett. Val. p. 67° αἱ δὲ ἑξῆς β μοῖραι
πυρώδεις, ὁμιχλώδεις.
ὄμμα.
This common poetic word, which in the NT is found only
in the plur. (Mt 2084, Mk 8533), may be illustrated from the
address in the Serapeum-dream P Par 517° (8.6. 160)
(= Selections, p. 19) ὄμμα. . ψυχῆς θάρσει, from the per-
sonal descriptions P Leid ΜῈ § (ii/s.c.)(= I. p. 59) ἀσθενῶν]
τοῖς ὄμμασι, P Lond 6788 (B.c. 99-8) (= III. p. 18) ἀ]δύ-
vat[os ὄμμ]ασι, BGU IIIT. 713° (a. D. 41-2) οἸἰλὴ (1. οὐλὴ) ὑπὸ
ὄμμα ἀριστερά (/. -ρόν), and from the magic P Lond 12186
(iii/A.D.) (=I. p. 95) ὄμμα φοβερόν. It may also be noted
that in an address by the council of Hermopolis to the
Imperial Procurator of the time of Gallienus, Eurip. fon 732
is quoted in the form—ets ὄμματ᾽ εὔνου ἀνδρὸς ἐμβλέπειν
γλυκύ (CPHerm I. 125? = Chrest. I. p. 59). The MGr
ὄμματι is generally contracted into μάτι, and ματιά pov is
used as an endearing term of address ‘‘light of my eye,”
““my darling,’ see Thumb Handbook p. 340 and cf. ocelle,
Catullus L. 19, ocel/e mi, Plaut. Trin. 245 [ii. 1. 18].
ὄμνυμι, ὀμνύω
with the acc. of the person invoked (cf. Jas 512) is common,
e.g. P Eleph 238 (B.C. 223-2) ὀμνύῳ βασιλέα Irodepatoy,
P Par 472 (c. B.C. 153) (= Selecttons, p. 22), dpvto τὸν
Σαρᾶπιν, and P Oxy II. 239° (A.D. 66) ὀμνύω Νέρωνα
Κλαύδιον Καίσαρα. For the rare form ὄμνυμι cf. BGU
Il. 543% (B.c. 28-7) ὄμνυμι Καίσαρα Αὐτοκράτορα θεοῦ
vidy: see Mayser Gy. p. 351f., and for the LXX usage
Thackeray Gr. i. p. 279. The perf. is seen in PSI I. 6474
(i/B.C. ?) ὀμῴμοκα Tov προγεγραμμένον ὅρκον, and the perf.
part. in 7. V. 513° (B.C. 252-1) γέγραφεν ἡμῖν Τληπόλεμος
mpootetaxévat Tov βασιλέα τοὺς ἐν ἄλλοις τόποις ὀμω-
448
e ,
ομοιοτὴς
μοκ[ζόϊτας διορθώσασθαι. Cf. P Tebt 11. 2933 (c. A.p. 187)
ὥμοσα τὸν προκείμενον ὅρκον κ[α]θὼς πρόκειται, and 20. 25
συνομόμεχα (.. συνομώμοκα) ὡς [π]ρόκειται : also the legal
formula ὀμνύω ἑκουσίως καὶ αὐθαιρέτως ἐγγυᾶσθαι in P
Iand 3055. (Α. Ὁ. 105 or 106) (see the editor’s note), P Grenf
II. 624# (a.p, 211) a/., and P Magd 257 (B.c. 211) εἰ δέ τι
ἀντιλέγει, μὴ ὀφείλειν ὀμόσας μοι, ἀπολελύσθω, ‘mais s'il
conteste sa dette et jure ne me rien devoir, qu’il soit délié ”
(Edd. : see the note). MGr ὀμώνω.
ὁμοθυμαδόν.
The sense wnanimzter, and not merely ‘‘together” to
which Hatch (Zssays, p. 63f.) would limit this word in
the NT as in the Greek versions of the OT, is supported
by P Tebt I. 408 (B.c. 117) (= Selections, p. 28) σαφέστερον
μετειληφὼς τοὺς ἐκ τῆς κώμης ὁμοθυμαδὸν ἀντέχεσθαι τῆς
σῆς σκέπης, ‘having received certain information that the
inhabitants of the village are with one accord claiming your
protection” (Edd-), cf. Sy 329 (=*742)® (c. B.c. 85)
ὁμοθυμαδὸν πάντων τῶν πολιτῶν ἐπιδεδωκότων ἑαυτοὺς els
τοὺ[ς π]ερὶ τούτων ἀγῶνας, and 20. 732 (= 21104)?8 (5.6.
37-6) ἡ σύνοδος ἀποδεξαμένη τὴν ἐκτένειαν καὶ φιλοτιμίαν
αὐτοῦ ὁμοθυμαδὸν προεβάλετο τοὺς εἰσοίσοντας αὐτοῖς τὰς
καθηκούσας τιμὰς Λεύκιον κτλ. : cf. Ac 152° ἔδοξεν ἡμῖν
γενομένοις ὁμοθυμαδόν --““1η6 decree is not the manifesto
of a cabal or faction, but a decree of the entire Church
convened together” (Hicks, Ο i. p. 45). In P Par 63%
(B.c. 1€4) (= P Petr III. p. 26) Mahaffy renders ὁμοθυμαδόν
“*without exception.” Mayser (Gy. p. 459) points out that
the use of the acc. neut. of adjectives to form adverbs is
specially characteristic of the Kow7.
”
ὁμοιοπαθής,
‘*of like nature”? (Ac 1415, Jas 517, RV marg.) is fully
illustrated from late Greek writers by Wetstein ad Ac /.c.
ὅμοιος.
For ὅμοιος as denoting the same rank or station cf. P Oxy
I. 124? (iii/A.D.) “A8Spactos .. . γήμας ἐκ τῶν ὁμοίων
ἔσχεν θυγατέρας δύο, “ Adrastus married one of his own
rank and had two daughters” (Edd.), and the apophthegm
in PSI J. 120%8 (iv/a.pD.?) γάμει ἐκ τῶν ὁμοίων" οἱ μὲν yap
ἐκ τῶν κρεισσόνων γαμοῦντες δεσπότας κοὐκ οἰκείους
κτῶνται. In P Ryl II. 1057° (a.p. 136) ὡς ἐπὶ τῶν
opolw(v) = ‘‘as in similar cases.” The adj. is used with
ἴσος in Sy// 162 (= 5312)37 (end iv/B.c.) ἐπ’ ἴσηι καὶ
ὁμοίηι, ‘upon equal and similar terms,” and for a weakened
sense see P Tebt IT. 30018 (a.p. 151) διὼ ἐπιδίδομι ὥπως
περιερεθῇ (7. διὸ ἐπιδίδωμι ὅπως περιαιρεθῇ) [τ]οῦτο τὸ
ὄνομα ταγῆναι ἐν τῇ τῶν ὁμο[ίων)] τάξι, ‘‘wherefore I
present this notice, that this name may be struck off and
may be inscribed in the list of such persons” (viz. the
dead). On the flexion of the adj. see Moulton Gr. ii. p.
157. Hort regards ὅμοιον in Rev 113 as virtually an adverb
like οἷον.
ὁμοιότης.
The phrase καθ᾽ ὁμοιότητα, as in Heb 475, 715, in the
somewhat weakened sense of ‘‘in the same way as” is
found with a gen. dependent upon it in BGU IV. 102815
«ε
ομοιωμα
(ii/A.D.) ἐπὶ τῆς ἐξετάσεω[ς] κ[α]7θ᾽ ὁμοιότητία) ἑτέρας
ἐξετίάσεως), PSI I. τογξ (end of ii/A.p.) καθ᾽ ὁ[μο]ήιότητα
ἑτέρων δούλων, and P Oxy IX. 1202*4 (a.p. 217) κατὰ τὸ
ἀναγκαῖον προσφεύγω σοι ἀξιῶν ἐνταγῆναι κἀμοῦ τὸν υἱὸν
τῇ τῶν ἐφήβων γραφῇ καθ᾽ ὁμοιότητα τῶν σὺν αὐτῷ, ““1
perforce have recourse to you, requesting that my son too
may be entered in the list of the ephebi in the same way as
his companions” (Ed.).
ὁμοίωμα.
According to Souter Zex. s.v. ὁμοίωμα, ‘‘a thing made
like” something else (concrete), differs from ὁμοιότης,
“‘resemblance” (abstract), much as szmz/acrum differs from
similitudo. As distinguished from εἰκών, which implies an
archetype, the ‘‘likeness” or ‘‘form’’ in ὁμοίωμα may be
accidental, as one egg is like another: cf. Rom 54, Phil 27,
and see Trench Syz. p. 47 ff. The word is found in a
difficult context in OG/S 669% (i/A.D.) Kal viv τοῖς αὐτοῖς
παραγγέλλω μηδὲν ἐξ ὁμοιώμαϊτος ἐπι]γράφειν ἀλ[λ]αχῆι
ἄλλο τι τῶν καθόλου χωρὶς τοῦ κρεῖναι τὸν ἔπαρχον.
ὁμοίως.
An interesting parallel to Jn 519 where ὁμοίως should not
be translated ‘‘in like manner” (RV) but ‘‘likewise’’ (AV :
cf. 613, 2138) is afforded by P Par 478 (c. B.c. 153) (= Sedec-
tions, Ὁ. 22) where the writer bitterly exclaims—épvto τὸν
Zapamw . . . ὅτι ψευδῆι πάντα καὶ of παρὰ σὲ θεοὶ
ὁμοίως, “1 swear by Serapis that all things are false and
your gods likewise.” Cf. 26. 608 (c. B.c. 154) ὁμοίως Kal
Kérrafos, ὁμοίως kal Χεντοσνεύς, BGU IV. 116774 (B.c.
12) ἐφ᾽ ὧι ὁμοίως μὴ (ἐπελεύσε)σθαι τὴν ᾿Ισιδώ(ραν) κατὰ
μη(δένα) τρόπί(ον), and Ῥ Ryl II. 243% (ii/a.p.) δέξαι παρὰ
Νιννάρου is λόγον Εἰρήνης τὸ ἐπιβάλλον αὐτῇ μέρος καὶ is
τὸν] λόγον Δημαρίου ὁμοίως δέξαι πα[ρ]ὰ [᾿Ατ]ρῆτος τὸ
ἔπιβάλλον αὐτῇ μέρος, ‘receive from Ninnarus for Irene’s
account the share belonging to her, and likewise from Hatres
for Demarion’s account the share belonging to her.” The
adv. is common= ‘‘ditto,” eg. CP Herm I. 1271: 14 αἱ.
(=p. 73). See also s.v. ὡσαύτως.
ὁμοίωσις.
On the distinction between ὁμοίωσις and εἰκών, the latter
“image belonging to fundamental nature,” the former
“‘likeness to progressive character,” see Hort’s note on
Jas 3°, the only place in the NT where ὁμοίωσις occurs.
ὁμολογέω.
The root meaning of this verb ‘‘agree with’”’ is seen in the
contract P Oxy II. 275! (A.D. 66) o[pJo[AJoyotow ἀλλή-
[AJots Τρύφων... καὶ Πτολεμαῖος, ‘agreement between
Tryphon and Ptolemaeus’’: cf. the legal formula ἐπερωτη-
θεὶς ὡμολόγησα, ‘‘in answer to the formal question I have
given my consent,’’ as in P Ryl II. 1oo!§(a.p. 238). From
this the transition is easy to the sense ‘‘ acknowledge,”
“publicly declare,” e.g. 76. 125°° (A.D. 28-9) ὡμολ[ό͵γησεν
τὴν πυξίδα ὡς προφέρεται κενήν, “he acknowledges (having
found) the box but alleges that it was empty” (Edd.), 76.
1807 (A.D. 124) ὁμολογῶ μὴ ἐγκαλεῖν σοι μηδ᾽ ἐγκαλέσειν
σοι περὶ μηδενὸς πράγματος ἁπλῶς, ‘I acknowledge that I
neither make nor will make any claim upon you on any
Part V.
44.9
ὁμολογουμένως
matter whatever "᾿ (Edd.), 76. 1573 (a.p. 135) ὁμολογοῦμεν
διῃρῆσθαι πρὸς ἀλλήλας ἐπὶ τοῦ παρόντος [ὃ ἔχομεν ἐΐν
μισθώσει οὐσιακ[ὸ]ν ἀμπελικὸν κτῆμα, ‘we acknowledge
that we have divided between ourselves at the present time
the domain-land vineyard which we hold on lease” (Edd.),
and the recurring formula in receipts ὁμολογῶ ἀπέχειν, “1
acknowledge that I have received,’ e.g. BGU II. 39422
(A.D. 137) ὁμολογῶι ἀπέχειν [π]αρὰ τοῦ Στοτοήτιος τὰς]
προκιμένας [ἀρ]γυρίου [δρα]χί μὰς] δίιακο]σίας τείσ]σα-
[ρ]άϊκο]ντα ὀκτὼ. .. With the usage “‘ praise,” ‘cele-
brate,” in Heb 13!°, which Grimm-Thayer pronounces as
“unknown to Grk. writ.,’” we may compare the somewhat
similar phrase ὁμολογῶ χάριτα in petitions, e.g. P Ryl Il.
114°* (c. A.D. 280) ὅπως . . . τῇ τύχῃ σου χάριτας ὁμολο-
yetv δυνηθῶ, “that I may avow my gratitude to your for-
tune,” P Oxy I. 67% (a.p. 338) ὅπως ταύτης ἡμεῖ]ν τῆς
εὐεργεσίας ὑπαρχθείσης εἰσαεὶ σοῦ τῇ τύχῃ χάριτας ὁμολο-
γήσωμεν, and the Christian letter P Oxy VI. 9308 (iv/a.p.)
kal εἴη διὰ παντὸς ἡμᾶς χάριτας opo[Aoyoovtals διατελεῖν
ὅτι ἡμῖν ἵλεως ἐγένετο, ‘and may it be granted us to con-
tinue for ever to acknowledge our thanks to Him because He
was gracious to us” (Edd.). A good ex. of the meaning
“promise ’’ (class.), asin Mt 147, is afforded by the Phrygian
inscr. Cagnat IV. 542 θεῷ ὑψίστῳ εὐχὴν Αὐρήλιος ᾿Ασκλά-
πων, ἣν [ὠἸ]μολό[γ]ησεν ἐΐν] Ρώμῃ. On the Semitism in
ὁμολογῶ ἐν (Mt τοϑ3, Lk 128) cf. Nestle ZV7IV vii. p- 279f.,
ix. p. 253, Burkitt Zardiest Sources for the Life of Jesus,
p- 19 f., and see s.v. ἐξομολογέω. MGr podoya.
ΕΟ ae'
ὁμολογία
is very common in our sources in the sense “‘ contract,”
“‘agreement,”’ e.g. P Eleph 2" (B.C. 285-4) συγγραφὴ kal
| opodoyia—the heading of a Will, P Ryl II. 178% (early
i/A.D.) Tacets ἸΠετεεῦτος τέθειμαι τὴν ὁμολογίαν καὶ
ἐκθρέψωι τὸ δουλικὸν σωμάτιον Θερμουθάριον ἐπὶ τὰ δύο
ἔτηι, “1, Taseus daughter of Peteeus have made the agree-
ment and 1 will nurse the infant slave Thermoutharion for
the two years” (Edd.), 7d. 161° (A.D. 71) κατὰ τήνδε τὴν
ὁμολογίαν, ‘in accordance with this agreement,” P Fay gt!
(A.D. 99) ὁμολ(ογία) OeverKoveis πρὸ(ς) Λούκιοί( ν), ** agree-
ment of Thenetkoueis with Lucius,” P Tebt IT. 3923 (a.p.
134-5) ἕτερα ἐφ᾽ οἷς ἡ ὁμολογεί[α] περιέχει, ‘other items
according to the terms of the agreement” (Edd.), P Oxy
XIV. 162779 (A.D. 342) πρὸς δὲ ἀμεριμνίαν σου τήνδε τὴν
ὁμολογίαν σοι ἐξεδόμην, ‘‘and for your security I have issued
to you this contract” (Edd.), and from the inserr. Sy// 2143°
(i1i/B.C.) τὴν περὶ τῆς συμμαχίας ὁμολογίαν ἥκουσι κομί-
ἵοντες. For ὁμολόγημα see P Strass I. 4057 (A.D. 569) with
the editor’s note. ‘Opédoyos isa technical term for a labourer
working under a contract, cf. e.g. Ostr 413° (a.D 63) (=
LAE, p 105, where Deissmann compares Mt 20116, 1 Cor
97), and for ὁμόλογος γῆ, with reference to land of which
the liability was ‘“‘agreed upon,” see P Ryl II. p. 286f.
ὁμολογουμένως,
“*admittedly,”’ as in 1 Tim 315, is seen in P Par 1556 (B.c.
120) ὁμολογουμένως δ᾽ ἐπὶ συκοφαντείᾳ kal σεισμῷ ἐπαγειο-
χό[τος. .. ] ἔγκλημα, and P Tor I. 1% (B.c. 117) ὥστε
ὁμολογουμένως ἑαυτοῦ καταμαρτυροῦντα συμφανὲς καθεστη-
κέναι, “‘ita ut, vel ipso contra se testimonium dicente,
58
ὁμότεχνος
apertissime liqueat” (Ed.). The word is also found as a
v./, in Aristeas 24, and see Cronert Alem. Herc. p. 241.
ὁμότεχνος.
For the formation of this compound, which occurs in the
NT only in Ac 18%, but was used by medical writers as a
term for physicians (Hobart, p. 239) cf. the common opo-
πάτριος and ὁμομήτριος (e.g. P Fay 325%, a.p. 131), and
the courtesy title ὁμότιμος (τοῖς συγγενέσι) (e.g. P Vebt 1.
254, ¢. B.C. 113).
ὁμοῦ.
BGU IV. 1022! (A.D. 196) γενόμε[νο]ι [εἸὶς Φειλα[δ]ελ-
φίαν κ[ώ]μην.. ἔνθα ὁμοῦ [ἢ]μεν, of persons gathered
‘*together,” as in Ac 24. The word occurs often in accounts
to denote a total, e.g. P Oxy XIV. 16551 (iii/a.D.) γίνονται
ὁμοῦ (δην.) pS τέ(ταρτον) a, ‘total 46 den. I quarter,” P
Meyer 217 (ili/iv A.D.) ὥστε TO πᾶ]ν γί(νεσθαι) ὁμοῦ apra-
Bas ἑκατὸν [ἐνενήκοντα] s, “so that the whole amounted to
a total of 196 artabae.””
ὁμόφρων.
The likeness of ‘‘sentiment or disposition ’’’ rather than of
“opinion ” which Bigg (CC ad 1) finds in this adj. in its
only occurrence in the NT, 1 Pet 38, maybe illustrated from
the use of the corresponding adv. in the sepulchral inscr.
Kaibel 40351---
τὸν Kal ἔτ᾽ ἀκμαῖον βίοτον λείποντα καθ᾽ ἥβην
κῆδος ὁμοφρονέως πᾶσ᾽ ἐδάκρυσε πόλις.
ὅμως.
P Par 45% (B.c. 153) ἀλ᾽ {-- ἀλλ᾽) ὅμως τοῖς θεοῖς τὴν
ἐπιτροπὴν δίδομει, Ῥ Oxy I. 115% (ii/A.D.) (= Selections,
p: 9) GAN ὁμῶς οὐδὲν δύναταί τις πρὸς τὰ τοιαῦτα : cf.
Jn 1242. See also BGU IV. 1205! (B.c. 28) οὐ πεπρά-
κατὰ TO τῶν αὐτοί χθόνω]ν Αἰγυπτίων ἀλλότρια ταῦ[τα ἣν],
ἐδρᾶτο δὲ ὅμως, and P Oxy VI. 93978 (iv/A.D.) (= Selec-
tions, p. 30) νοσηλότερον δὲ ὅμως TO σωμάτιον ἔχει, ‘ but
nevertheless she is still in a somewhat sickly state of body.”
On the supposed trajection of 8pws from its proper place in
Gal 315, 1 Cor 147, see Burton Gad. p. 178 f.
ὄναρ.
The phrase κατ᾽ ὄναρ which is found for the Attic ὄναρ
sexies in Mt, is condemned by Photius (Zex. p. 149, 25 f.) as
βάρβαρον παντελῶς : cf. Lob. Phryn. p. 422 ff. It occurs
not infrequently in votive inscrr. but with the meaning ‘‘in
consequence of a dream,’ and not ‘‘in a dream,” e.g. Sy//
780 (= 8 1147) (ii/iii A.D.) Οὔλπιοι ΝΝείκανδρος καὶ Σωτή-
ptos “Yyela Σωτ[είζρῃ Συνοδοι[πόρ]ῳ κατ᾽ ὄναρ: see also
Deissmann .5.5, p. 253. A new literary ex. of the word
occurs in Herodas 1. 11 οὐδ᾽ ὄναρ: cf. Cic. ad «424. i. 18. 6.
ὀνάριον.
This conversational diminutive (Jn 1215) may be illustrated
αὑτὸν ἀναπέμψαι πρὸς ζυγοστα[σ]ίαν λαβόντα παρὰ τῶν
ἀρχεφόδων ὀνάριον, ‘send up the inspectors yourself to the
examination, getting a donkey from the chiefs of the police”
450
> Ud
OVLKOS
(Edd.): cf. the double diminutive in P Ryl 11. 2305} (mid.
ili/A.D.) πανταχόθεν ἴδε αὐτῷ μικρὸν ὀναρίδιον, ‘look out
everywhere for a small donkey for him’’ (Edd.), The
word appears as a diminutive of ὄνος in its less usual sense
of ‘‘wine-cup” in P Giss I. 4717 (time of Hadrian) τὸ
ὀνάριον τὸ χαλκοῦν, BGU I. 2486 (ii/a.p.) ὀνάριον ὑπὸ
tpixwpo(v) οἴνου.
ὀνειδίζω.
For ὀνειδίζω, ““ reproach,” ‘‘ revile,”’ c. acc. as in Mt 2744,
cf. BGU IV. 1024%4 1 (ii/iii aA.D.), where a man is charged
with having basely slain a woman—rihy ἐπ᾽ ἀ[ν]θρώποις
τύχην ὀνειδίζουσαν. The pass. (cf. I Pet 413) is seen in P
Giss I. gol-5 (A.D. 215) οὐκ ὀνειδισθήσεται ἡ τῆς ἀτιμί[ α]ς
παρασημεί[ω]σις.
ὀνειδισμός.
To the references for this comparatively rare word (Rom
15° a/.) we may add Joseph. Avé¢. xix. 319, and Vett. Val.
pp. 65’, 737.
ὄνειδος.
This NT ἅπ. εἰρ. (Lk 1535) may be illustrated from Joseph.
c. Apion. i. 285, where it is associated with βλάβη. Cf.
also 7 54. xtz. patr. Reub. vi. 3 εἰς ὄλεθρον βελίαρ καὶ
ὄνειδος αἰώνιον.
᾿Ονήσιμος.
This proper name (Col 45, Philem?°) from the adj.
ὀνήσιμος, ‘‘useful,’’ may be illustrated from P Grenf II.
3817 (B.C. 81) ἢ λογεύσι (1. -σει) Kal ἀνανκάσι (1. -σει) pe
᾽Ὄνησιμωι (1. ᾿Ονήσιμος) ἀγοράστα]ι κριθῆς κτὰλ., P Gen I.
47° (beg. ili/A.D.) 6] τοῦ τόπου μου ἀμφο[δάρ]χης ᾿Ονήσιμος
ἀνεγράψατό με ἐπὶ κώμη[5] ᾿Αργεάδος, and from the inscrr.
Magn 242 τόπος ᾿Ον[η]σίμου, 75. 300 4 σόρος (“ grave ”)
᾽Ονησίμου τοῦ Tlavoipaxov. Thieme (p. 40) notes that the
name is specially common in the case of slaves, though not
confined to them, as is shown by the mention of a ypap-
pateds M. ᾿Ονήσιμος on a coin of Caracalla’s time: cf. also
᾿᾽Ονησίμη in Sy// 865°, a woman whom a manumitted slave
is to serve till her death. Dittenberger’s Index (p. 89)
shows other exx.: see also Lightfoot Co/.? p. 310, Zahn
Introd. i. p. 458, and Hatch in 78. xxvii. (1908), p. 146.
᾿Ονησίφορος.
On the improbability that ᾿Ονησίφορος, who, according to
tradition, suffered martyrdom at Parium, a city of Mysia, in
the beginning of ii/A.D., is to be identified with the friend
and disciple of Paul (2 Tim 17%, 415), see W. M. Ramsay
Exp T ix. p. 495f. The identification, as Ramsay points
out, becomes impossible if we accept the tradition embodied
in the Acts of Paul and Thekla (a.D. 150-170), which
makes Onesiphorus, a native of Antioch, converted by Paul
on his first visit, and already a householder at that time,
about A.D. 48.
ὀνικός.
Grimm’s statement that this adj. is ‘‘ not found” outside
its NT occurrences (Mt 185, Mk 942) requires correction in
the light of the new evidence, e.g. BGU III. 9124 (a.p.
᾽
ὀνίνημι
33) τὰ ὀνικὰ κτήνη, P Gen I. 235 (Α.Ὁ. 70) ἀπὸ τῶν ὑπαρ-
χόντων ἡμῖν ὀνικῶν κτηνῶν ὄνον ἕνᾳ, and OG/S 629° (a.p.
137) γόμου ὀνικ[οῦ, a load such as requires an ass to carry
it. Cf. for similar formations, P Oxy III. 4988 (ii/a.p.)
τῶν οἰκοδομουμένων λίθων κύβων καμηλικῶν, “squared
building-stones transportable by camel (?),” and BGU
III. 8148 (iii/A.D.) ἡμι]ονικὸν ἅρμα, ‘a chariot drawn by
mules.” Deissmann (Z4Z, p. 77) notes that ὀνικός ‘‘sur-
vives in the Middle Greek τὸ (ὀ)νικόν, which is still in
dialectal use, for instance in the island of Carpathus.”
ὀνίνημι.
᾿Οναίμην (Philem?°), ‘‘ may I have satisfaction,” is the
only opt. form from an unthematic verb in the NT: cf.
Audollient 92° (iii/B.c.) ὄναιντο, Kazbel 5027? (iii/iv a.D.)
μήτ᾽ ἐλπίδων ὄναιτο, and see Moulton G7. ii. p. 213. In
C. and δ. ii. p. 730 No. 6584: the gen. has given place to
the acc.—tots ὑπὸ ἕνα κερὸν [ὀ]νη[θ]εῖσιν τὸ τῆς ζωῆς μέρος.
For the thought of filial offices underlying the word, as in
the Philemon passage, see the citations in Lightfoot Comm.
adi. The subst ὀνή occurs in P Tebt II. 420 (iii/a.D.), a
letter from Sarapion to his brother, asking for assistance in
his pecuniary troubles—*48ds οὖν τὴν ὀνήν σου ἵνα dva-
σπασθῇ ἀναγκαίως, “so give me your help, that (the barley)
may of necessity be pulled up (?)”” (Edd.). For ὄνησις cf.
the good advice of a father to his son, P Oxy III. 531%?
(ii/A.D.) τοῖς βιβλίοις σου αὐτὸ μόνον πρόσεχ[ε] φιλολογῶν
καὶ ἀπ᾽ αὐτῶν ὄνησιν ἕξεις, ‘give your undivided attention
to your books, devoting yourself to learning, and then they
will bring you profit’ (Edd.).
ὄνομα.
(1) For ὄνομα, the ame by which a person or thing is
called, we may cite: P Magd 24! (B.c. 218) Αἰγυπτία τις,
ἧι λέγεται εἶναι ὄνομα Ψενοβάστι[ς, P Lond 854” (i/ii a.p.)
(ΞΞ ΠΙ. p. 206, Selections p. 70) τῶν φίλων [ἐ]μ[ῶν τ]ὰ
ὀνόματα ἐνεχάραξα τοῖς ἱ[εἸροῖς ἀειμνή (σὺ τως, “1 carved
the names of my friends on the sanctuaries for perpetual
remembrance ”—a traveller’s letter, and BGU 11. 4232
(i1/A.D.) (= Selections, p. 92) to[t]t [δέ] pov ὄνομα ᾿Αντῶνις
Μάξιμος. Deissmann (1.4.3, p. 121) claims the phrase
ὧν τὰ ὀνόματα as ‘‘a characteristic documentary formula,”
e.g. P Oxy III. 485%! (a.p. 178) ὧν τὰ ὀνόματα ἐπὶ τῶν
[τόπων δηλωθήσεται, ““ whose names will be ascertained on
the spot” (Edd.), BGU 11. 432-38 (a.p. 190) ὧν τὰ ὀνόματα
τῷ βιβλιδίῳ δεδήλωται, “whose names are shown in the
little book” (cf. Phil 43).
(2) By a usage similar to that of the Heb. Dv’, ὄνομα
comes in the NT to denote the character, fame, authority
of the person indicated (cf. Phil 29f, Heb 14). With this
may be compared the use of the word as a title of dgnity
or vank, as in P Oxy I. 588 (A.D. 288) where complaint is
made of the number of officials who have devised ‘‘ offices”
for themselves—évépara ἑαυτοῖς ἐξευρόντες, and provision
is made that, on the appointment of a single trustworthy
superintendent, the remaining ‘‘offices” shall cease—'4f
τὰ δὲ λοιπὰ ὀνόματα παύσηται. See also the use of the
word as a title of address in the sepulchral inscr. Prezsigke
343° “Avtwvetve . . . φιλάνθρωπε καλὸν ὄνομα κύριέ μου
κτλ., and the interesting grafito of a.D. 79 (cited by
451
v
ονομα
Deissmann ZAZ£, p. 276), where there is allusion to a
certain lady Harmonia—#s ὁ ἀριθμὸς με (or ade) τοῦ καλοῦ
ὀνόματος (cf. Jas 27), ‘the number of her honourable name
is 45 (or 1035).” In P Leid Wxix-10 (ji/iii A.D.) we have
an invocation to Γῆ--οὗ τὸ (ὄνομα) οὐδὲ θεοὶ δύναται
(1 δύνανται) φθέγγεσθαι.
(3) The transition from the foregoing to the meaning
“possession,” “property,” is easy, e.g. P Oxy II. 24732
(A.D. 90), where a man registers on behalf of his brother
certain property which has descended to him ἐξ ὀνόματος
τῆς σημαινομένης καὶ μετηλλαχυίας ἀμφοτέρων μητρὸς
Toevappwvaros, ‘from the property of the aforesaid and
departed Tsennamonas, the mother of us both” (Edd.),
2. 249° (A.D. 80) τὸ κατηντηκὸς εἴς pe ἐξ ὀνόματος τοῦ
ὁμογνησίου μου ἀδελφοῦ, and BGU I. 256° (time of
Antoninus Pius) τὰ ὑπάρχοντ[α] els ὄνομα δυεῖν, ‘that
which belongs to the property of the two.” We may also
compare P Ryl II. 17473 (A.p. 112) συνχωρεῖ ἡ Ἡρακλοῦς
[ἄκυρο]ν εἶναι κατὰ πάντα τρόπον ἣν πεποίηται ἡ Tacov-
χάρι[ο]ν διὰ τῆς [τῶν ἐϊνκτήστε]ων [β]ιβλι[ο]θήκης ἑκ[ο]ύσιον
κατ[οἸχὴν τοῦ ὀνόματος [αὐτῆς] εἰς τὸν [τ]ῆ[ς Η]ρακλοῦτος
λόγον, ‘‘ Heraclous acknowledges that the voluntary notifica-
tion of the personal claim made by Tasoucharion in favour
of Heraclous through the property registration-office is
entirely invalid” (Edd.). Sometimes ὄνομα is best left
untranslated, as in P Oxy III. 51322 (a.p. 184) (= Chrest. I.
p- 276) τὸν τόκον τὸν [ὀ]ν[ό]ματί pov παραγρα[φέϊντα,
‘the interest debited to me” (Edd.).
(4) The meaning ‘‘ person,” which is found in Ac 115,
Rev 3%, 1178, may be illustrated from P Oxy IX. 11888
(A.D. 13) παρὰ tod tmoyeypappe(vov) ὀνόματος, ‘from
the person below written,” BGU I. 1134 (a.p. 143)
ἑκάστῳ ὀνόματι παρα(γενομένῳ), P Thead 411° (A.D. 309)
διέγίραψεν) Σακάων kal of κοι(νωνοὶ) ἀπόρων ὀνομάτων
τάλαντα τρία, and the late PSI I. 2722 (Acts of Martyrdom
—v/A.D.) ἀπέκτΊ]εινεν ψυχὰς [εἰδωλολατ]ρῶν ὡς ὀνόματα
χείλια πεντακόσια.
(5) The phrase εἰς (τὸ) ὄνομά τινος is frequent in the
papyri with reference to payments made ‘‘to the account
of any one” (cf. Lat. vozzen)—P Rein 4457 (a.p. 104)
χρησθὲν εἰς τὸ Διονυσίου [8]vopa χρεωστῇ ᾿Εἱρμαίῳ νεωτέρῳ,
P Meyer 8:3 (A.D. 151) πάντα [καταγραφῆναι] συνέταξεν
εἰς τὸ τῆς γυναικὸς αὐτοῦ ὄνομα, and Osty 1160! (ii/A.D.)
διάγραψον εἰς ὄνομ(α) κληρονόμων Απιδος Νότου (καὶ)
«Λ(ιβός). The usage is of interest in connexion with Mt
281°, where the meaning would seem to be ‘‘baptized into
the possession of the Father, etc.” See further Deissmann
BS pp. 146f., 197, and W. Heitmuller’s monograph Zz
Namen Jesu (Gottingen, 1903), where (p. roo ff.) the phrase
is claimed as good vernacular. With eis ὄνομα = gua in
Mt 1o4f, cf. P Oxy I. 37: 11 (a.p. 49) (= Selections, p. 50),
where in an action against a nurse for the recovery of a
male foundling it is stated—PovAerar ὀν[ό]ματι ἐλευθέρου τὸ
σωμάτιον ἀπενέγκασθαι, ‘she wishes (to defend herself on
the ground) that the foundling was carried off in virtue of
its being freeborn.”
The phrase ἐν (τῷ) ὀνόματί τινος, so common in the NT,
has not been found outside Biblical Greek, but Deissmann
(BS, p. 197f.) compares the use of the dat. in Sy// 364
(=*797)8 (A.D. 37), where the names of five πρεσβευταί,
who had signed the oath of allegiance to Caligula
ὀνομάζω
taken by the inhabitants of Assos, are followed by the
words—oltwes καὶ ὑπὲρ τῆς Γαΐου Καίσαρος Σεβαστοῦ
Τερμανικοῦ σωτηρίας εὐξάμενοι Διὶ Καπιτωλίωι ἔθυσαν τῶι
τῆς πόλεως ὀνόματι. The simple dat. is found in BGU IV.
120 528 (8.0. 28) δὸς ᾿Αλεξίωινι τῶι βαφῖ τῶι ἐμῶι ὀνόματι
κτλ., P Oxy III, 53135. (ii/a.p.) πέμψον Φρόνιμον πρὸς
᾿Ασκληπιάδην ἐμῶι ὀνόματι, P Flor II. 2261) (iii/a.p.)
πέμψον αὐτὰ εἰς Ταλεῖ τῷ ἐμῷ ὀνόμ(α)τι, and from the
inscrr. JS xvii. (1897), p. 411 No. 14 προστείμου ὀνόματι,
and C/G 3919 στεφανωτικοῦ ὀνόματι, where, as Evans
(CQ xv. p. 26) points out, ὀνόματι might be rendered
‘under the heading of.”
(6) Other exx. of ὄνομα with various prepositions are—
P Tebt 11. 31752 (A.D. 174-5) ἕκαστα ἐπιτελοῦντι ἐκ τοῦ
ἐμοῦ ἀπούσης ὀνόματος, “carrying out everything in my
name and during my absence” (Edd.), P Oxy VII. 1063%
(ii/iii A.D.) σύμβαλε “Hpddy.. . ἐξ ὀνόματός μου καὶ
εἶπον αὐτῷ, ““5ο and see Herodes in my name and say
to him” (Ed.); P Amh II. 858 (a.p. 78) ὅσα ἄλλα ἐὰν
ἀφεύρω ἐπ᾽ ὀνόματος τῶν υἱῶν ὀρφανῶν αὐτοῦ Σαραπίωνος,
‘‘ whatever else I may find to be owned by the orphan sons
of Sarapion” (Edd.), P Rein 44! (A.D. 104) ἐποίησεν τὰς
ὠνὰς ἐπὶ τῷ Διονυσίου τοῦ υἱοῦ ὀνόματι, P Tebt II. 407!
(A.D. 1992) ἀφ᾽ ὧν ἔ]χω ἐπ᾽ ὀνόματός σου ὑ[π]αρχόντων,
“‘of my property standing in your name’’ (Edd.), and the
slightly different BGU I. 15327 (A.D. 152) ἀπογράψασθαι
ἐν τῇ τῶν καμήλων ἀπογραφῇ .. . ἐπ᾿ ὀνόματος αὐτῶν,
where, as Deissmann (2S p. 197 n.”) points out, the
reference is to the camels’ being entered on the list zde7
the name of their new owner; BGU I. 2718 (ii/A.D.)
(= Selections, p. 102) ἀσπάζομαι... . πάντεί-- αἣς τοὺς
φιλοῦντάς σε κατ᾽ ὄνομα (cf. 3 11}, P Oxy VII. 1070%*
(iii/A.D.) τοὺς ἡμῶν πάντας κατ᾽ ὄνομα προσαγόρευε καὶ
ἄσπασε, and the Christian prayer 26. 1059” (v/A.D.), where,
after a prayer to God for various persons, the petition is
added due (Δ ὄψαι) κατ᾽ ὄνομα, ‘look on them severally” ;
and BGU 11. 5311: 9 (ii/a.p.) τὰ περιγεινόμενα ἐνοίκια
πρὸς ἕκαστον ὄνομα τῶν τρυγώντων γραφήτωι. In MGr
γιὰ ὄνομα τοῦ θεοῦ, ‘‘ for God’s sake !”
ὀνομάζω.
For this verb = ‘‘name,” cf. P Oxy X. 127271 (A.D. 144)
ἐπιδίδωμι Td ἀναφόριον Kal ἀξιῶ. . ἀχθῆναι ἐπὶ σὲ τὸν
“Hpav καὶ τοὺς σὺν αὐτῷ ols αὐτὸς ὀνομάσει, ‘I present
this petition and request that Heras and his associates, whose
names he will himself give, should be brought before you”
(Edd.), and the following extract from the official record of
a judge—BGU IIT. 9691} 2 (Α.Ὁ. 142?) ὀνομάσατε ods
αἱρεῖσθε. Πα]σίων εἶπίεν)" "Ey atpotp[ar Aoy]yetvov
Κλήμεντα. The pass. is found in BGU IV. 1165 (B.C. 13)
τῇ ἐπιστολῇ ἔγραψας τῷ στρατηγῷ τοῦ ᾿Αρσινοείτου περὶ
τῶν ὀνομασθέντων ὑπὸ τῶν δούλων. οὐ προσεγράφη Σεμπρώ-
γιος Αἰσχίνης ὀνομασθεὶς ὡς πρόβατα ἐκείνου ἀποσπάσας.
The verb is not uncommon in the sense of ‘“‘ nominate,’’ e.g.
P Oxy X. 1257! (iii/a.p.) "Emlpaxos ὀνομασθεὶς cis δεκα-
πρωτείαν, ‘on the nomination of Epimachus to the office of
decaprotus’’ (Edd.), 26. IX. 1204 (A.D. 299) παρὰ πάντας
τοὺς νόμους ὀνομασθέντος μου ὡς εἰς δεκαπρωτείαν, and for
the corresponding subst. see 75, XIV. 1642% (A.D. 289)
452
o&os
ἀποσυνίστημί σε κατὰ ταῦτά μου τὰ γράμματα παραστῆναι
παρὰ σοὶ ἐν τῷ ᾿Οξυρυγχείτῃ τῇ ὀνομασίᾳ τῇ ὑπ᾽ ἐμοῦ
γενομένῃ παρὰ τῷ διασημοτάτῳ ἡγεμόνι, ““1 appoint you by
this my deed to appear at home in the Oxyrhynchite nome
as my representative at the nomination made by me to his
excellency the praefect’’ (Edd.). The verbal ὀνομαστός is
found in Kazéel 2543 (iv/iii B.c.) πρόγονοι δ᾽ ὀνομαστοὶ am’
[aixp]is: cf. its use as a proper name in P Ryl II. 8815
(A.D. 156) ot]patny® ᾿Ονομάστί(ῳ). For the subst. ovopac-
τής cf. BGU I. 969 (2nd half iii/a.p.) Mapavos ὀνομ[αἸστοῦ
τῆς δεκαπρωτίας, and for ὀνομαστεί cf. OG/S 218*° (iii/B.C.)
with the exx. cited there, also BGU I. 316%* (A.D. 359).
ὄνος.
The following may serve as exx. of this common word,
probably borrowed, like Lat. asus, from some Asiatic
language (Boisacq, p. 705)—P Petr III. 140(a)? (iii/B.c.)
ἀπίοστεϊ]λόν μοι τὴν ὄνον, P Grenf 11. 14(b)®* (B.c. 225)
(= Chrest. I. p. 489) συνκεχρήμε[θ]α δὲ ὄνους βαδιστὰς
(see s.v. βαδίζω) πέντε. . . ἑτοιμάκαμεν δὲ Kal τοὺς τεσ-
σαράκοντα ὄνους [τοὺς σἸκ[ε]υοφόρους, P Ryl II. 142°°
(A.D. 37) ἤροσαν διὰ ὄνων εἰς λόγο(ν) δεσχί --μ)ῶιν) ἑξακο-
σίων, ““1Πγ carried off by means of donkeys a matter of six
hundred bundles’’ (Edd.), 2, 14516 (A.D. 38) ἀφήρπασεν
παρ᾽ αὐτοῦ ὄνον θήλειαν, ‘She robbed him of a female
donkey” (Edd.), P Lond II. 3316 (Α.Ὁ. 165) (Ξ-Ξ 11. p.
154, Chrest. I. p. 575) δώσ[ο]μεν ἔτι καταβαίνοντι ὄνους
τέσσαρας καὶ ἀναβαίνοντι τοὺς ἴσους, “ we shall give him
for the down journey four asses, and for the up journey the
same number,”’ P Oxy VI. 9328 (late ii/A.D.) ἐὰν δύνῃ ava-
βῆναι ἵνα ἐπιγνοῖς (cf. Lk 14N*) τὸν ὄνον, “if you can go
up to find out the ass, do so”’ (Edd.), and 24. I. 1128 (ili/iv
A.D.) ϑήλωσόν μοι ἢ πλοίῳ ἐξέρχ[ει] ἢ ὄνῳ, “let me know
whether you are coming by boat or by donkey,” a good ex.
of the instrumental dat. In P Fay 67% (A.D. 80) (πυροῦ)
ὄνους τρεῖς, ὄνους = ““ donkey-loads”’: cf. BGU II. 36:2}:
(A.D. 215) ὄνων Ὑ ὑπὸ δένδρα, ‘three asses laden with
trees’’—a rare instance of Coptic syntactical influence
found in the papyri (cf. s.v. ὀστέον, and see Thackeray G7. i.
p- 20). In Herodas vi. 83 ὁ ὄνος = ‘‘the grindstone”: cf.
μύλος ὀνικός (Mt 18°, Mk 9%). On the δίπλωμα ὄνων, see
Ostr. i. p. 360f. For ὀνηλάτης cf. P Fay 119° (¢c. A.D. 100),
and for ὀνηλάσιον cf. P Ryl II. 183(a)? (A.D. 16). See also
5.U. βαδίζω.
ὄντως,
“actually,”’ “indeed,’’ as in Gal 3%, is seen in P Giss I.
228 (time of Trajan) mpd π]άν[τ]ων εὔχομ[α]ι. .. .. τὴν
[γλυκυἸτάτην σου ὄψιν προσκυνῆσαι] νῦν ὄντως ἀμοιβ[ὴ]ν
[- - .] TAs εὐσεβείας μου KTA. For its use, virtually as an
adj., preceded by the art. and followed by a noun (1 Tim
53:5) 16), we may cite Hp. ad Diogn. x. 7, Arist. “4201. iv. 1.
Cf MGr τόντις, “ really ’’’: few adverbs in τὼς have survived
in MGr.
For ὄξος, “‘sour wine’’ drunk by soldiers, as in Mt ΝΣ
) y
al, cf. P Lond 1245° (a.p. 357) (= III. p. 228) a receipt for
4000 ξέσται supplied to soldiers stationed at Hermopolis—
ὄξους ξέστας τετρακισχειλίους. Other exx. of the word,
Reve 4
where it is distinguished from οἶνος, are 16. 8 5655 (tariff of
excise duties—late i/a.p.) (=III. p. 92) πλὴν οἴνου κ[αὶ
ὄΠξους, and 76. 11558 (A.D. 145-7) (= III. p. 113) ἐπὶ οἴνου
καὶ ὄξου(ς) of mpdovtes. See also for the word P Flor III.
334° (ii/A.D.) mpogéveyké μοι εἰς ἕψησιν γάρον (‘‘ fish-
sauce’’) καὶ ὄξ[ο]ς ἐκ τοῦ Κῴου καὶ ἐλαίαν, P Tebt 11.
4031 (A.D, 212-7) λόγ[ο]ς τοῦ μετρηθέϊντος] ἡμεῖν ὄξους εἰς
τὴν ἐνεστῶσαν ἡμέραϊν. BGU I. 1411: 18. (A.D. 255) ὄξους
ὑδρομιγ(οῦς), and P Oxy XIV. 17768 (late iv/a.D.) ὅσον
χρήϊζουσι ἔν τε σίτῳ ἢ ὄξους (/. ὄξει) παρασχοῦ αὐτοῖς,
“*supply them with whatever they require in the way of corn
or sour wine.’” The dim. ὀξί(ε)ίδιον occurs in BGU II.
417°! (ii/iii A.D.) ἔρρωσό μοι, yAuKitare, καὶ ὀξείδιά μοι
κόμισον, cf. 35, and the late P Lond 113. ττ(α)" (vi/vii A.D.)
(=I. p. 223) a contract to take the sour wine (τὰ ὀξίδια) of
one year’s vintage in exchange for the sweet wine (τοῦ οἴνου)
of the succeeding year. ”“Ofos is to ὀξύς as εὖρος is to εὐρύς :
cf. acetum and actes, acer, etc.
P Oxy VI. 9007 (A.D. 322) ὑποβληθέντος ἔτι εἰς κονδου-
κτορίαν τοῦ ὀξέος δρόμου τοῦ εὐτυχῶς εἰσιόντος ἔτους, “1
have besides been nominated as contractor for the express-
post for the year auspiciously approaching ”’ (Edd.): see the
editors’ note, and cf. Rom 3! ὀξεῖς ot πόδες αὐτῶν ἐκχέαι
αἷμα. It may be noted that the express postal service
(τέγος velox) with horses was introduced into Egypt after
the time of Diocletian, to give way, however, under Jus-
tinian to the old service with asses: cf. P Flor I. 397 (A.v.
396), P Oxy I. 1407 (A.D. 550), and see the introduction to
P Hamb I. 9. On the form ὀξεῖα cf. Moulton G7. ii. p. 118.
The comp. ὀξύτερον is contrasted with βαθύτερον in P Lond
8995 (ii/a.D.) (= ILI. p. 208) in connexion with some purple,
πορφύριον.
ὄπισθεν.
For the prepositional use of ὄπισθεν c. gen., as in Mt 1555.
Lk 237, cf. the magic P Par 5742°™ (iii/A.D.) (= Selections,
Pp. 113) ὄπισθεν αὐτοῦ σταθείς contrasted with an imme-
diately preceding 1539 βάλε ἔμπροσθεν αὐτοῦ κλῶνας ἐλαίας.
See also σιν, ὀπίσω.
ὀπίσω.
For ὄπισθεν (Rev 5!—like Juvenal’s ‘“‘scriptus et zz
tergo necdum finitus Orestes’’: i. 6), cf. P Tebt I. 58
γεείοβτ (B.C. 111) τἀπίλοιπα ὀπείσωι, ‘continued on the
back,” and similarly 26. 178 (late ii/B.c.). For another
form of ‘‘ P.T.O.’’ we may cite P Rev L*1-18 (p.c. 259-8)
ἔξω Spa. See also Meyer Osty 617° (iii/B.C.) ὀπίσω, ‘ turn
over,’ at the end of an account, though as a matter of fact
nothing is written on the reverse side of the sheet, and
BGU III. 1oo2?* (B.c. 55), where, at the end of a contract,
we ἢπα --ἐπεγράφησαν ἐκ τῶν ὀπίσω paptipwiy> (/. ἐκ
τοῦ ὀπίσω μάρτυρες), with reference to the names of the
sixteen witnesses on the back. The superlative ὀπιστωτάτη
occurs in Preisigke 4308° (iii/B.c.?), unfortunately with
lacunae before and after. On the Hebraistic influence in
such a phrase as ζητεῖν ὀπίσω τινός (Job 39%) see Thackeray
Gr. i. p. 47, and on the survival of (ὀγπίσω in MGr cf.
Moulton Pro/eg. p. 99.
oo
πὸ
οπου
ὁπλίζομαι,
“*arm myself”’ is found inthe NT only in 1 Pet 4!: forthe
construction cf. Soph. Zvectva 996 τοιοῦτον θράσος | αὐτή
θ᾽ ὁπλίζει, where Jebb also cites Anthol. Pal. 5.93 STAT par
πρὸς Epwra περὶ στέρνοισι λογισμόν.
ὅπλον.
For ὅπλα in the ordinary sense of ‘‘weapons”’ see P
Tebt I. 48*8(c. B.c. 113) ἐπελθὼν ἐπὶ τὴν ἅλω Λύκος σὺν
ἄλλοις ἐν ὅπλοις, ““Τγοῖ5 proceeded to the threshing-floor
with other persons armed” (Edd.). Cf. PSI II. τ6813 (8.6, 118)
ἐπεληλυθέναι τινὰς ἐν ὅπλοις ἐπὶ τὸ σημαινόμενον χῶμα.
In a list of artificers, P Tebt II. 2785 (early i/a.b.), we
find ὁπλοποίς (1.--οιός), ‘‘armourer.”’
ὁποῖος,
though very common in classical Greek, shows a marked
tendency to disappear in later Greek. According to Meister-
hans (Gy. p. 237) it is not found in the Attic inscrr. from
B.C. 300 onwards. The word occurs guzngutes in the NT:
cf. P Oxy I. 118 verso17 (late iii/A.D.) εἰδὼς δὲ ὁποία ἐστὶν
καὶ ἡ ξενία, “you know what hospitality requires ’’ (Edd.),
and BGU IV. 1027**%-" cited s.v. ὄλεθρος. Note the
curious combination ὅτι ὁποίαν in P Gen I. 54!* (iv/a.D.)
οἶδας τὴν προέ(---αἰ)ρεσίν por ὅτι ὁποίαν προέί --αί)ρεσιν
ἔχω καὶ οἶδας τὴν γνώμην μου ὅτι γν[ώ]μη ὁποία ἐστιν.
ὁπότε
(in classical Greek ‘‘whenever’’) is freely used for
““when” in the papyri, as in the later uncials in Lk 63,
cf. e.g. PSI IV. 432 (iii/B.c.) ὁπότε οὖν δοκιμάζεις,
συντόμως χορηγείσθω, iva μὴ ὑστερῶμεν τοῖς καιροῖς, P
Oxy II. 24319 (Α.Ὁ. 79) ὁπότε περιῆν, ‘when she was
alive,” and P Ryl II. 245% (iii/A.p.) περὶ τῶν ἀξόνων
ἠμέλησας ὁπότ᾽ ἐδεήϊσα]μεν αὐτῶν, ‘you neglected the
matter of the axles when we were in need of them ᾿ (Edd.).
τς
ὅπου,
‘*where,” as in Mk 24, is seen in P Oxy I. 7613 (Α.Ὁ.
179) ὅπου σὺν To ἀνδρὶ καταμένω, ‘where | live with my
husband,” in P Lond 8545 (i/ii A.D.) (=III. p. 206), an
interesting account of a journey—els Λιβύην ὅπου "Αμμων
πᾶσιν ἀνθρώποις χρησμῳδεῖ, “to Libya, where Ammon
sings oracles to all men,’’ and in the question to an oracle
P Oxy XII. 1477? (iii/iv A.D.) εἶ μένω ὅπου ὑπάγω ; ‘shall
I remain where I am going?’’ For the meaning “ whither”
(ὅποι is not found in the NT), as in Jn 74, see Ost 11628
(Rom.) ὅπου @éAe.—with reference to the sending of certain
measures of wheat. Ὅπου ἄν (éav) = ‘‘ wheresoever,’’ as in
Mk 98, may be illustrated from P Eleph 1° (B.C. 311-10)
(= Selections, p. 2) εἶναι δὲ ἡμᾶς κατὰ ταὐτὸ (cf. Ac 14)
ὅπου ἂν δοκῆι ἄριστον εἶναι, “‘and that we shall live to-
gether wherever may seem best,” P Oxy XIV. 16397°
(B.C. 73 or 442) ὅπου ἂν τῶι καθόλου περιπίπτῃς ἡμῖν,
‘Sin any place whatsoever where you may encounter us”’
(Edd.), and 20. IIT. 484°° (A.D. 138) ὅπου ἐὰν ὁ κράτιστος
ἡγεμὼν Αὐίδιος Ἡλιόδωρος ἐπ᾽ ἀγαθῷ τὸν νόμον Siado-
γίζηται, ‘‘ wherever his highness the praefect Avidius Helio-
dorus holds his auspicious court for the nome,” (Edd.) ;
and = ‘‘ whithersoever,”” as in Lk 95”, from 2. IV. 728"
’ ,
OTTTAVOMLAL
(A.D. 142) μετενέγκαι ὅ[π]ου ἐὰν αἱρῆται, ‘transport it to
any place that he may choose,” with reference to a crop that
had been cut. With Jn 144 cf. Epict. iv. 7. 14 ὅπου ἂν
ἀπέλθω, ἐκεῖ μοι καλῶς ἔσται (cited by Sharp, p. 89), and
with 2 Pet 2! ‘‘ whereas,” cf. Aristeas 149 and see P Flor I.
6148 (A.D. 85) (as revised Chrest. II. p. 89) οὐχ ὅπου
διαλογισμοὶ kal ἡγεμόνες παραγενόμενοι. The use of the
relative ady. ὅπου (ὁποῦ, ποῦ) for the ordinary relative
in MGr is illustrated by Thumb Handbook p. 93, e.g. ὃ
ἄθρωπος (δ)ποῦ ἦρθε, “the man who came.”
ὀπτάνομαι
can be definitely removed from the list or so-called
“Biblical” words (Grimm-Thayer, p. 695), since to its
occurrences in the LXX (3 Kingdoms 88, Tob 1219: cf.
P Oxy XIII. p. 4) and the NT (Ac 1°), we can add such
early exx. as P Par 4038 (B.c. 164-158) (= Witkowski,”
Ῥ- 72) εἰ δὲ δι᾽ ἄλλο τι οὐκ ὀπτάνεταί por, P Tebt I. 24°
(B.C. 117) καὶ μηδαμῶς ὀπτανομένων ὑπ... Of a later
date we have the great magical papyrus P Par 574903
(¢. A.D. 300) ὁρκίζω oe τὸν ὀπτανθέντα τῴ ᾿Ο(-- ᾿Τ)σραὴλ
ἐν στύλῳ φωτινῷ καὶ νεφέλῃ ἡμερινῇ, an interesting refer-
ence to Exod 135} (see Deissmann ZAZ p. 252). On the
implications involved in the use of ὀπτάνομαι in Ac 1° as
denoting actual appearance as distinguished from vision
cf. Knowling 567 ad /.
ONTO.
With the use of this verbal adj. in Lk 24% (cf. Hobart,
p. 182f.) we may compare P Giss I. 93° ὀπτοῦ δέλφακος,
‘roast pork,”’ in what appears to be a list of goods for a
feast. The word=‘‘baked” is common with πλίνθος,
e.g. P Ryl Il, 1647 (A.D. 171) κρηπε[λ]ς ἐξ ὀπτοῦ πλίν[θου,
“a quay of baked brick,” P Oxy XIV. 16748 (iii/A.pD.) θὲς
τὴν ὀπτὸν πλίνθον π[α]ρὰ τὴν πλάτην, “put the baked
bricks alongside the wall(?)’’ (Edd.), P Flor I. 508.6
(A.D. 268), and PSI VI. 712° (a.p. 295).
For the subst. ὄπτησις cf. BGU IV. 1143! (B.c. 18)
κε[καυμ]ένα τῇ καθηκούσῃ ὀπτήσι. Wilcken (Ost i.
p- 693) cites ὀπτανεύς, ““ roaster,” ‘‘ keeper of a cook-shop,”
from an unedited Berlin papyrus of iii/B.c. The verb is
seen in P Lond 131 zecfol® (A.D. 78-9) (=I. p. 173)
περιστερ(ὰς) ὀπτωμέν(ας) : if the restoration is right, it is
used metaphorically in P Giss I. 24* (time of Trajan) οὐ μή
σε ὀπτήσωσισι (/, ὀπτήσωσι).
ὀπώρα.
For this class. and vernacular word, which is used meta-
phorically in Rev 18!) cf. the i/a.p. letter of a tax-
gatherer at Oxyrhynchus, P Oxy II. 298, where along
with much other miscellaneous matter he informs a friend
—** οὔπω πολλὴ U(= ὀγπώρα ἐγένετο ἐν Μέμφι ἐπὶ τοῦ
παρόντ[ο]ς, “ποτα has not been much fruit in Memphis
up to the present”: also P Lond 467° (iv/a.p.). (= I.
Ῥ. 72) ὅσα ἀκμάζει τῶν ὀπώρων. For the adj. see OG/S
234? (end of iii/B.c.) TIvAatas ὀπωρινῆς, the autumn meeting
of the Amphictyons at Pylae: cf. Jude! δένδρα φθινοπωρινὰ
ἄκαρπα, ‘‘autumn trees without fruit.” A form ὀπωριμεῖος
(not in LS) should probably be read in P Lond 974i: 3 and ii. δ
(A.D. 305-306) (=III. p. 116f.) (as amended Addenda,
454
ὅραμα
Ρ- vii.). With ὀπωροφυλάκιον (Ps 78(79)!, al.) cf. the
mention of an ὀπωροφύλαξ in P Oxy IV. 7294 (A.D. 137),
also the vecfo of P Ryl II. 244 (iii/A.D.). The etymology of
ὀπώρα may reveal the meaning, ‘‘the season that follows
summer ”’ (cf, ὄπ-ιθεν) (Boisacq, p. 709).
ὅπως.
(1) An interesting use of ὅπως, in which it is virtually
a conjunction = ‘‘in which case,”’ is seen in such passages
as P Tebt II. 414°? (ii/a.D.) ἡ Anvé(= ὶ)ς Tod ᾿Αγαθανγέλου
ἐστίν, ὅπως τοῖς παιδίοζιδς δοθῇ, ‘‘the trough belongs to
Agathangelus, so let it be given to the children ’’ (Edd.).
See further Pro/eg. p. 177 nt. (2) For ὅπως, like πῶς,
used in the sense of ὡς, ὅτι (cf. Blass Gr. p. 230f.), we may
recall the letter of the prodigal BGU III. 846*® (ii/a.p.)
(= Selections, p. 95) οὐκ οἶδες, ὅτι θέλω πηρὸς γενέσται, εἰ
γνοῦναι, ὅπως ἀνθρόπῳ [ἔ]τ[ι] ὀφείλω ὀβολόν ; “do you not
know that I would rather be a cripple than be conscious
that I am still owing anyone an obolus?’’ Deissmann
(LAE, p. 179 n.*8) finds a beginning of this usage in
Lk 247°, the only place in the NT where ὅπως is construed
with the ind. (but cf. Mt 2655. A). A good ex. of ὅπως
c. ind. from the papyri is BGU III. 8304 (i/a.p.)
δίιεπεμψάμην olor τὸ]ν ἐμὸν ἄνθρωπον, ὅπίως)] καλῶς
ποιήσι(--ει)ς, συμβαλὼν χάρακα] περὶ τοῦ ἐ[λαιῶν]7ος
ἠ(Ξε )δίου αὐτοῦ τοῦ ἐνθάδε. (3) “Ὅπως, ‘‘in order that,”
is seen c, subj. with ἄν in PSI V. 5128 (B.c. 253-2) ἐγὼ δὲ
πρὸς Tots μελισσοργοὺς ἐπορεύθην ὅπως ἂν εἰδήσω ws
πωλῖται, ‘I went to the bee-keepers that I might know
how it is sold,’’ and without ἄν in such passages as P Par
4615 (B.C. 153) yéypada σοι ὅπω[ς] ᾿Απολλωνίῳ παραγ-
γείλῃς, P Ryl 11. 13019 (A.p. 34) διὸ ἀξιῶν γράψαι τῶι τῆς
κώιμης ἀρχεφόδῳ ὅπως ἀναζήτησιν ποιήσηται, and P Tebt
II. 419% (iii/A.D.) πέμψον τὴν ὄνον ὅπως σφραγισθῇ. On
the relative use of ὅπως and ὅπως ἄν in the Attic inscrr.
see Meisterhans Gr ὃ 91. 30. (4) For ὅπως after ἐρωτάω
and similar verbs of asking, exhorting, etc. (as in Lk 11°?
al.) cf. P Tebt 11. go94® (A.D. 5) ἐπὶ τῆς πόλεώς σε
ἠρώτησα δούς σοι (δραχμὰς) ιβ ὅπως Λυσιμάχῳ Sois καὶ
ἐρωτήσῃς αὐτὸν οἱ(-- ὑ)πὲρ ἐμοῦ ὅπως y τελήους μοίκλεας
(Δ μύκλους) συντόμως πέμψηι, ““αἱ the metropolis I gave
you 12 drachmae and asked you to give them to Lysimachus
and ask him on my behalf to send me at once 3 he-asses
without blemish” (Edd.), P Amh 11. 131® (early ii/A.b.)
μελησάτω σοι ὅπως ἀγορασθῇ τὰ κενώματα, ‘see that the
empty jars are bought’’ (Edd.), and P Oxy I. 6γ" (a.pD.
338) ἐπιδίδωμί σοι ὅπως εἰς ἔργον προαγάγοις τὰ κεκελευσ-
μένα, “1 petition you to carry his orders into εῆξοι." An
apparent ex. of ὅπως c. inf., where we would have expected
ὥστε, is to be found in P Tebt II. 31539 (ii/a.p.) ἔχι yap
συστατικὰς [ὅπως τὸν ἀπιθοῦντα μετὰ φρουρᾶς τῷ ἀρχιερῖ
πέμπιν, ‘‘ he has instructions to send recalcitrants under guard
to the high-priest’’ (Edd.). MGr ὅπως κι ἄν, “however.”
δὅοαμα.
In P Goodsp Cairo 3° (iii/B.c.) (= Witkowski,* p. 47)
ἔδοξέ [pole ν[ῦ]ν περὶ τοῦ ὁράματος διασαφῆσαί σοι,
ὅπως εἰδῆις KTA., ὁράματος refers apparently to a ‘‘ vision”
granted in sleep: cf. P Par 5138 (B.C. 160) τὸ ὅραμα τοῦτο
τεθή(-Ξ é)apar of a ‘’vision’’ in the temple of Serapis in
| Memphis, and Sy// 760 (=% 1128) καθ᾽ ὅραμα of a simi-
ἮῬ
ὁρασις 4
larly granted vision of the goddess Isis (“αὐ deam per
somnum viderat” Ed.). We may add the fragment of an
uncanonical gospel P Oxy X. 1224 Fr. 2 vectoll3 καὶ
[παρεσταμέϊνου ᾿Ιη(σοῦ) [é]v ὁράμα[τι λέγει] Τί ἀθ[υμ]εῖς ;
where there is possibly a reference to a vision of encourage-
ment granted to Peter after his Fall (see the editors’ introd.).
ὅρασις. ᾿
For ὅρασις = ‘“‘seeing,”’ ‘‘the act of sight,’’ cf. Wiinsch
AF 455 (jii/A.D.) δρκίζω σε τὸν θεὸν τὸν τὴν ὅρασιν παντὶ
ἀνθρώπῳ χαρισάμενον, P Lond 4647 (iv/a-p.) (= I. p. 70)
ἐγώ εἰμι ὁ aképados δαίμων ἐν τοῖς ποσὶν ἔχω(ν) τὴν
ὅρασιν, and the dedicatory Sy// 774 (ΞΞ 35 1141)? (Imperial)
ἀγαθῇ τύχῃ. Στρατία ὑπὲρ τῆς ὁράσεως θεᾷ Δήμητρι
δῶρον, an offering made by Stratia to the goddess Demeter on
account of restored sight. For the meaning “‘appearance,”’
as in Rev 43, cf. P Leid W*ii- 36 (ji/iii_ a.p.) (= II. p. 127)
© peTapopdotpevos ἐν ταῖς ὁράσεσιν. A curious use of the
word occurs in OG/S 565° (B.c. 237), where it is employed
as a title of the daughter-goddess of the Sun—é&pacw
αὐτοῦ, i.e. ‘Soculum Solis” (see Dittenberger’s note). In
an inser. in C. and B. ii. p. 653, No. 564, we find εἰς
ὅρασιν καὶ els ὅλον TO σῶμα αὐτῷ καὶ εἰς τέκνα καὶ εἰς
βίον, ‘‘sight, body, children, life,’’ all of which are to feel
the κατάραι ὅσε ἀνγεγραμμένα[ι ἰ]σίν if the tomb is dis-
turbed. Ramsay thinks the curses are Jewish. For ὁρα-
σείας = ὁράσεις in the sense of ‘‘visions” (as in Ac 217)
see P Strass I. 35° (iv/A.D.) with the editor’s note. The
word, which survives in MGr, was commonly used by the
Church Fathers to denote the ‘‘ visions” of the monks.
ὁοατός.
P Grenf I. 4714 (Α.Ὁ. 148) ὃ δὲ Λεοντᾶς ἐπὶ τοῦ παρόντος
οὐχ ὁρατός, ἐμφανὴς κατὰ τὸ ἀναγκαῖον προῆλθον. Cf. s.v.
ἀόρατος.
ὁοάω
(cognate with our bewave) is clearly durative wherever it
occurs in the NT (Pro/eg. p. 110 f.). The verb is rare in
the popular language, its place being taken by βλέπω and
θεωρέω : but it is wrong to say that it is ‘‘dead” after i/a.D.
See the exx. from late Greek and especially from the papyri
cited by Abbott C2 xx. p. 232 ἢ, e.g. BGU I. 248° (i/a.p.
—cf. Berichtigungen ad 4.) ὧς opas, 2b. 11. 66018 (ii/A.D.)
ὁρᾶται, and the edict of the Emperor Julian P Fay 207°
(iv/A.D.—cf. Archiv ii. p. 169) εἰ ἀποτέτακται τὸν Αὐτο-
κράτορα ὁρᾶν πᾶσιν αὐτοῖς μετὰ τοσαύτης κοσμιότητος καὶ
σωφροσύνης (cf. 1 Tim 2) καὶ ἐγκρατείας τὰ τῆς βασιλείας
διοικοῦντα, ‘‘if they have all been commanded to watch the
emperor himself acting with so much propriety and discretion
and moderation in the affairs of his kingdom” (Edd.).
‘Opdw in its literal sense of bodily vision may be illustrated
from P Rev L&% 38 (B.c. 259-8) (= Chrest. I. p. 357) ἔξω
ὅρα, ‘look on the back ” of the papyrus sheet.
The verb which is used in the LXX as a Δ Δ for appear-
ances of the Divinity and similarly by Paul (1 Cor 9}, 15°*
a/.) is found in connexion with dreams in such passages as
P Par 518% (account of a dream in the Serapeum—B.C. 160)
(= Selections, p. 19) ἐξαίφνης] aviyw τοὺς ὀφθαλμούς pov,
καὶ ὁρῶ [τὰς] Διδύμας ἐν τῷ διδασκαλήῳ τοῦ Τοθῆϊτος,
5
ὀργή
‘“suddenly I open my eyes and see the twins in the school of
Tothes,”’ 26. 441} (B.C. 153) ἐγὼ yap ἐνύπνια ὁρῶ πονηρά,
followed by βλέπω Μενέδημον κατατρέχοντά pe, and 20. 45°
(B.C. 153) (= Witkowski*, p. 85) ὁρῶ ἐν τῴ ὕπνῳ τὸν
δραπέδην Μενέδημον ἀντικείμενον ἡμῖν. See also P Leid
Wii. 26 (ji/ili A.D.) oé, τὸν αὐτογέννητον θεόν, τὸν πάντα
(= δρῶντα καὶ πάντα ἀκούοντα, καὶ μὴ ὁρώμενον, and
the iv/A.D. Christian sepulchral inser., P Hamb I. 225 Y]iz
θεοῦ μεγάλοιο τὸν οὐδέποτ᾽ ἔδρακεν ἀνήρ: cf. Jn 115,
I Tim 615:
The meaning ‘‘see” with the mind, ‘‘perceive,’’ ‘‘ dis-
cern,” may be traced in such exx. as P Hib I. 444 (B.c. 253)
ὁρῶντες δέ σε καταραθυμοῦντα Suny ϑεῖν kal νῦν ἐπιστεῖλαί
σοι, ““Ῥαΐ seeing that you are negligent I thought it my duty
to send to you instructions again now’ (Edd.), BGU IV.
1078" (A.D. 39) λοιπὸν οὖν, ἐὰν λάβω τὰ κερμάμια (/.
κεράμια or κερμάτια), ὄψομαι, τί με δεῖ ποιεῖν, P Oxy X.
1293"! (A.D. 117-38) ὄψωμαι πάλιν τίς σοι βαστάξει, and
P Fay 20! (Imperial edict—iv/A.p.) ὡς ἐκ τῶν παρόντων
ὁρῶ, “50 far as I see under present conditions” (Edd.).
The sense of “‘ experience,” as in Lk 3°, may be illustrated
by P Oxy I. 1204 (iv/A.p.) χρὴ yap τινα ὁρῶντα atavroy ἐν
δυστυχίᾳ κἂν ἀναχωρῖν καὶ μὴ ἁπλῶς μάχαισθαι τῷ δεδογ-
μένῳ, ‘when a man finds himself in adversity he ought to
give way and not fight stubbornly against fate ’’ (Edd.).
For ὅρα pyc. aor. subj. (Burton ὃ 209), as in 1 Thess 515,
ef. BGU I. 37° (A.D. 50) ὅρα οὖν μὴ αὐτὸν κατάσχῃς, “see
then that you do not detain him,”’ P Oxy III. 5321 (ii/A.p.)
ὅρα μὴ ἄλλως πράξῃς. In Mk 144 ὅρα does little more than
add emphasis, cf. 70. 531° (ii/A.D.) Spa μηδενὶ ἀνθρώπων
ἐν τῇ οἰκίᾳ προσκρο[ύ]σῃς, ‘ take care not to offend any of
”
ἀμελήσῃς, ἐπεὶ yap ἐγὼ αὐτὸν κατέχω, ‘do not neglect this,
as I am keeping him ” (Edd. ).
The colloquial σὺ ὄψῃ in Mt 27% (cf.24, Ac 18!) may not
mean more than ‘‘ you will see to that” (Proleg. p. 177):
Gildersleeve, on the other hand, finds in the fut. an impera-
tive conception, ‘‘see thou to that” (Sytax i. p. 116 η.}).
For exx. of the phrase cf. Epict. ii. 5. 29, iv. 6.11. The
perf. ὄπωπα, “1 have caught sight of,” is found along with
ἑώρακα in the same document, P Petr 11. 17 (3)7.9 (Ptol.),
In the late P Lond 113. 37 (vi/A.D.) (= I. p. 208), the lease
of a farm, provision is made that the cutting and the carrying
away of the hay are to ‘‘look to” the landlord (ὁρώντων
πρὸς σέ, ad te spectantzum) for their accomplishment: cf.
Jn 19%7 ὄψονται eis . . . where Abbott (/ok. Gr. p. 245)
finds the idea of reverence. See further s.vv. βλέπω, εἶδον,
and θεωρέω.
ὀργή.
For ὀργή in the sense of natural ‘‘anger, passion,’’ οἱ.
P Leid W *%iv. 31 (ji/iii 4.19.) (=II. p. 161) ὅταν ὑποτάσῃς
(2. ὑποτάσσῃς) φόβον ἢ ὀργήν, BGU IV. 1024*% 39 (end
iv/A.D.) μὴ [κατέχ]ων τὴϊν ὀργὴν ἐφόνευσεν αὐτὴν ξ[(φει.
The common Biblical use with reference to divine wrath
may be illustrated by such passages from the inscrr. as OG/S
383220 (mid. i/B.c.) τούτωι δαιμόνων ὀργὴ καὶ θεῶν ἁπάντων
αὐτῶι καὶ γένει πρὸς ἅπασαν τιμωρίαν ἀνείλατος ἔστω, and
Syil 887 (=* 1237)" where any one disturbing a tomb is
warned—tter δὲ K(al) ὀργὴν μεγάλην τοῦ μεγάλου Διός.
»» 66
ὀργίζομαι
See also Aristeas 254 γινώσκειν δὲ δεῖ, διότι θεὸς τὸν πάντα
κόσμον διοικεῖ μετ᾽ εὐμενείας καὶ χωρὶς ὀργῆς ἁπάσης. In
Rom 12! the subst. should be personified, ‘‘ Make room
for the Wrath (the Divine Retribution which alone can do
justice on wrong)”: cf. 5°, 1 Thess 215.
ὀργίζομαι,
“Cam angry,”’ is seen in P Par 63 Yii-3 (B.c. 165) ἐγὼ τὰ
μέγιστα ἠγνωμονημένος ὑπό cov καὶ μεμαθευκὼς ἔτι πρό-
τερον τοῖς μὲν ἀδικήμασιν ἀπαρακαλύπτως [ὀ]ργίζεσθαι καὶ
δυσχεραίνειν KTA., and Sy// 804 (-- ὅ 1170) (ii/A.D.) κατὰ
δὴ τὸν πλοῦν ἐν Αἰγείνῃ ἐκέλευσέν με μὴ πολλὰ ὀργίζεσθαι :
cf. also the restoration in P Iand 165 (v/vi A.D.) ὃ λαμπρ-
(ότατος) κύριος [ὑμῶν] ὀρ[ γίζ]ει. On the ‘ Western’ reading
ὀργισθείς Mk 14! see Nestle Phz/ologia Sacra (Berlin. 1896),
Ῥ. 26, but cf. Deissmann Sprachliche Exforschung, p. 30f.
MGr ὀργισμένος, ‘angry,’ ‘‘ furious.’”
ὀογίλος.
This NT ἅπ. εἰρ. (Tit 17) = ‘‘ prone to anger”? (7γσεζεγ1α15)
occurs in Didache iii. 2 μὴ γίνου ὀργίλος: ὁδηγεῖ yap ἡ
ὀργὴ πρὸς τὸν φόνον.
ὀργυιά.
On the accent of ὀργνιά, ‘ fathom” (Ac 2755). see Winer-
Schmiedel Gr. p. 72. The word is found in the fragment
of a metrological work, P Oxy IV. 669% (later than
A.D. 287) οἱ 8 (πήχεις) dpyurd, o[pyvia] δέ ἐστιν ἡ διάστασις
τῶν χιρῶν, “4 cubits an ὀργυιά, which is the distance of
the outstretched hands”’ (Edd.): cf. Avchiv iil. p. 440.
ὀοέγομαι
is found 267 in the NT (1 Tim 3}, 610, Heb 1116) in the
sense ‘‘seek for,” ‘‘long for,” but in Aazbe/ 4483 οὔ τινος
[αὐτῷ αὐτοκασιγνήτων χεῖρας ὀρεξα[μέϊνου, the concluding
phrase is = βοηθήσαντος, ““Πανὶπο come to the assistance
of,” rather than ‘‘ having sought assistance from”: see Her-
werden Zex. s.v., and cf. P Oxy VI. 902 (c. A.D. 465) ἔπὶ
τοίνυν οἱ ἔκδικοι ἐπενοήθησαν ἐν ταῖς πόλεσειν πρὸς] TO
βοήθειαν ὀρέξαι τοῖς ἀδικουμένοις KTA., ‘therefore, since
advocates have been devised in the cities for the purpose of
lending assistance to the oppressed,” etc. In 1 Tim 3! Field
(Wores, p. 204) prefers the translation ‘‘ aspires to” rather than
“*seeketh "ἢ (RV), to bring out that the idea of ambztious seek-
zug does not necessarily belong to the word itself or to its
connexion: see his exx. from late Greek, and add Polyb. v.
104. 7 πραγμάτων (= ἐγεῤεγ 1) ὀρέγεται (cited by Parry ad
1 Tim 31). MGr ρέγομαι.
ὀρεινός.
The itacistic form ὀρινός, which is read by WH in
Lk 1°9, © is amply attested in the papyri, where the word
is regularly used to describe all canals on the border of the
desert, e.g. P Strass I. 174 (A.D. 124) ἐν ὀρινῇ (sc. διώρυχι)
ἸΠατσώντ(εως) Βακχίιάδος), the desert canal of
Patsontis at Bacchias’’ (see the editor’s Introd.). See
also Aristeas 107, 118, and cf. s.v. ὄρος.
“on
450
ὀρθοτομέω
ὄρεξις,
‘strong desire,” has a bad sense in the only passage
(Rom 127) in which it is found in the NT, but Matheson
(Zpictetus i. p. 31f.) has shown that in Stoic philosophy
the word is neutral, and that if in certain passages (e.g. i.
4. I, ili. 22. 13) Epictetus speaks of the necessity of re-
moving or postponing it altogether, that is because he is
addressing those who are still under discipline, learning
how to avoid what is evil, but not yet fully attracted towards
what is good. See also Epict. ii. 13. 7, iii. 9. 18 and 22 ;
and CR xxxi. (1917), Ρ. 172f.
ὀρθοποδέω.
This verb used metaphorically ‘‘make a straight course”
is found only in Gal 214 and in later eccles. writers, who
have borrowed its use from that passage. Westcott (52.
Paul and Fustification, p. 27) thinks that the verb may
have been a word of Antioch, or of Tarsus, and that it has
a kind of ‘‘sporting”’ ring about it. Burton ad Gal Zc.
cites ὀρθόποδες βαίνοντες from Nicander «14 410.
ὀρθός
is used of ‘‘standing” hay in P Lond ττ653 (ii/a.D.)
(=III. p. 191) [χόρτ] χλωροῦ ὀρθοῦ : cf. 26. 755 werso#
(iv/A.D.) (=IIL. p. 221) where ‘“‘standing’’ columns
(ἑστῶτες corrected from ὀρθοί) are contrasted with those
that have fallen (χαμαὶ κείμενοι). In Sy// 5408 (8.6.
175-1) ποιῶν ὀρθὰ πάντα πρὸς κανόνα διηνεκῆ, we have
the meaning ‘‘straight.”” The metaphorical use of the adj.
is seen in PSI V. 549%(B.C. 42-1) ὀρθὴ στήσομαι ἀπέναντί
σου, with reference to the attitude of a servant to her
mistress, and BGU I. 248% (i/A.p.: see 7d. 11. 594 note)
διὰ γὰρ τὴν [σ]ὴ[ν] πρόν[ο]ια[ν] ἐν ὀρθῶι μέλλει γείνεσθαι
(4 γίνεσθαι) : cf. P Oxy IIT, 490}5 (A.D. 124) καὶ ἔστιν μου
ἡ σφραγὶς ᾿Αρποχράτου ὀρθοῦ, thesignature of a witness,
Kaibel 307} μαρτύριον ὀρθοῦ βίου, and ΟΟ 15 32910 (mid.
ii/B.c.) ἀπ᾽ ὀρθῆς, ‘‘ from the right” (way): Heb 12%. MGr
ὀρθός (ὀρτός in Eastern dialects: Thumb Handbook p. 18),
“straight,” “correct”; ‘‘steep.” The last meaning recalls
the cognate Lat. avduzs: ὀρθός, however, had originally an
initial, and probably also a medial, digamma (* Fop8s,
* Fop0Fés) (Boisacq, p. 711).
ὀοθοτομέω.
The meaning of this NT ἅπ. εἰρ. (2 Tim 21°: cf. Prov
38, 115) is by no means clear, but on the analogy of
the similarly formed καινοτομέω, ‘‘make a new or strange
assertion,’’ it seems best to lay the main stress on the adj.
and to understand by ὀρθοτομέω τὸν λόγον, “‘teach the
word aright.’”” Sophocles (Zex. s.v.) renders ‘* expound
soundly”: cf. the use of ὀρθοτομία -- ‘‘orthodoxy” in
eccles. writers. Parry (ad 2 Tim /.c.) adopts the suggestion
that the metaphor may be derived not from road making
(τέμνειν ὁδόν), but from the mason’s cutting stones fair and
straight to fit into their places in a building, and compares
the use of their simplex subst. in Sy// 5877 (B.c. 329-8)
μισθωτεῖ τῆς τομῆς τῶν λίθων, and % τομὴ καὶ κομιδὴ Kal
θέσις τοῦ λίθου. A different turn is given to the verb by
Paspati, who translates ‘‘ preach fearlessly” on the ground
ὀρθριζω
that in MGr ὀρθὰ κοπτά is used to denote ‘“‘clearly and
fearlessly”: see Zxp III. i. p. 238.
ὀρθροίξω,
“rise early,” takes the place of the classical ὀρθρεύω in
Biblical Greek (except in Tob 9° B): see Lk 2138 and the
LXX saefe. According to Thumb (Heé/ex. p. 123) the
dependence of the verb on the Heb. ΞΟΠ in the sense of
“‘rise early’’ is very improbable, and reference is made to
such analogous verbs in MGr as νυχτορεύω, “‘ work through-
out the night,’’ and μεσημεριάζω, “‘do something at
midday.”
ὀοθροινός.
This late form for ὄρθριος (see s.v.), is condemned by the
Atticists (Lob. Φάγε. p. 51). In the NT it is confined to
Lk 2433 (cf. Rev 2215 TR), but is found gzazer in the LXX.
ὄοθριος.
For this adj. = “‘belonging to the morning, early,”
which is read in the TR of Lk 2452, cf. BGU IV. 120875
(B.C. 27-6) ἵνα δὲ εἰδῇς Td ὄρθριον Tod ἀνθρώ(που), πέπομφά
σοι ἣν τέθειται μίσθωσιν, where the editor suggests that τὸ
ὄρθριον = ‘‘his morning greeting,” ‘“‘his first deed.”. The
comparative is seen in P Par 497° (B.c. 164-158) (= Wit-
kowski?, p. 70) kal ἀπέλυσα εἴπας αὐτῶι ὀρθρίτερον ἐλθεῖν,
BGU IV. 12014 (a.p. 2) ὀρθρίτερον τῆς... [το]ῦ ἐν[ε]-
στῶτος μηνὸς Παῦνει, and P Strass I. 371} (iii/a.p.)
ὀρθρέτερον οὖν [. . .], ‘‘recht bald nun. . .” (Ed.).
2 6
ὄρθοος.
P Fay 108!° (c. A.D. 171) ὑπὸ τὸν ὄρθρον, ‘‘about dawn,”
the same phrase as in Ac 5%: cf. P Flor III. 305" (iv/a.p.)
ὄρθρου, ‘‘di buon mattino” (Ed.).
ὀρθῶς.
In P Petr III. 56 (4.)1° (B.c. 269-258) an official swears
that he will manage affairs in connexion with the dykes
uprightly and justly—ta χωματικὰ πραγματεύσεσθαι ὀρθῶς
καὶ δικαίως. Cf. P Eleph 98 (B.c. 223-222) οὐκ ὀρθῶς οὖν
ποιεῖς ἀϊναβαλόμενος τὰ π]ράγματα, and P Ryl II. 177%#
(A.D. 246) περὶ δὲ τοῦ ὀρθῶς καλῶς [γεγενῆσθαι, “but as to
whether this has been nightly and fairly done.”
ὁοίζω
in its primary sense of ‘‘divide, separate from,” is
well seen in OG/JS 335! (ii/i B.c.) εἰ]ς τὴν ὁδὸν τὴν
ὁρίζουσαν [τ]ὴν te Πιταναίαν καὶ [τὴν. .... .: cf.
P Fay 1268 (ii/iii a.p.) ἐπὶ μέλι (1. μέλλει) ὁρίζεσθαι, “since
the boundaries (of a piece of land) are to be fixed” (Edd.).
From this it is an easy transition to ‘“‘fix a limit to,”
“set apart,” as in Ac 119 (cf. Field ores, p. 119). The
verb is construed with an acc. of time, as in Heb 4’,
in P Flor I. 6145 (a.p. 85) (as amended Chzest. II. p. 89)
ἡγεμόνες πεν[τ]αετίαν ὥρισαν περὶ τοῦ πολυχρον[(]ων : cf.
Aristeas 157. For the pass. of what has been αΖοϊγίεα,
decreed, as in Lk 2225, cf. P Par 63% (B.c. 164) (= P Petr
III. p. 26) τοῦ διὰ τοῦ προστάγματος ὡρισμένου κε[φ]α-
λαίου, ‘the assessment defined in the decree” (Mahaffy),
P Lond 116818 (A.D. 18) (= III. p. 136) μετὰ τὴν ὡρισμένην
PART V.
» 66
457
ao
opkos
ἀπόδοσιν. Similarly of time, P Fay 1118 (c. B.c. 115) ἐν
τοῖς διὰ τῶν συμβολαίω[ν] ὁρισθεῖσιν χρόνοις, ‘ within the
periods fixed by the contracts” (Edd.), Ρ Amh II. 5015
(B.C. 106) ἐν τῶι ὡρισμένωι χρόνωι, P Tebt 11. 327}? (late
ii/A.D.) μετὰ τὸν [ὡ]ρισμένον χρόνον τῆς [ἐἸπιτηρήσεως,
“after the appointed term of his office” (Edd.). For the
subst. ὁρισμός, ‘‘ boundary,” cf. Βα" II. 599? (ii/a.p.)
ἕως ὁρισμοῦ καρπῶν, 76. IV. τορι δ (a.p. 212-3) (φόρου)
τ[ο]ῦ δι’ ἐπισκέψεως ὁρισμοῦ φα[ιἹνομένου, P Amh II. 9714
(A.D. 180-192), where certain properties are set forth as—
yiroves καθὼς διὰ τῆς τοῦ ὁρισμοῦ πορείας δηλοῦτ]αι
νότου καὶ λιβὸς οἰκόπ(εδα) Εἰὐνοίδια λεγόμ(ενα), ‘ adjoined,
as is set forth in the survey, on the south and west by the
plots called Eunoidia” (Edd.), and the introd. to P Strass
I. 31. Note the curious use of the word in Exod 812
περὶ τοῦ ὁρισμοῦ τῶν βατράχων, ‘about the limitation of
the frogs (to the river).” In MGr ὁρισμός = ‘‘ order,”
“command,” cf. δρισμός cov φιρμάνι, ‘thy order is an
imperial decree (firman).’”’
ὅριον.
For this word, which in the NT is always found in the
plur. = “‘ boundaries,” ze. ‘‘territory,” ‘‘ district” (Lat.
fines), cf. P Grenf 11. 151}: 3 (B.c. 139) ὅρια καὶ yelrovels
τ]ῆς ὅλης γῆς νότου καὶ ἀπηλιώτου νῆσος ᾿Αφροδίτης. . .
καὶ νῆσος Λητοῦ, P Tebt II. 277}5 (astrological—iii/a. D.)
ἐν μὲν Kpovov ὁρίοις, P Fay 38° (iii/iv A.D.) ἕως τῶν ὁρίων
ἔποικίου, ‘‘as far as the boundaries of the farmstead,” and
BGU IV. 10498 (iv/A.D.) ἐπὶ τοῖς οὖσι τῶν ὅλων evyeypa-
μμένων ἀρ[ουρῶ]ν ὁρίοις. For ὁριοδί(ε)ίκτης, ‘fone who
ὁρκίζω.
For ὁρκίζω, ‘‘adjure,”
with a double acc., as in Mk 57,
Ac 1918, we may cite the imprecatory tablet from Hadru-
metum, written in iii/A.D. but composed not later than
ii/A.D., which Deissmann reproduces in 4S p. 274 ff., e.g.
ὁρκίζω oe, δαιμόνιον πνεῦμα τὸ ἐνθάδε κείμενον,. . . τὸν
θεὸν τοῦ “ABpaav κτλ., “1 adjure thee, demonic spirit, who
dost rest here, by the God of Abraan,” etc. : cf. OG/S 22977
(B.C, 246-226) ὁρκισάτωσαν αὐτοὺς οἱ ἀποδειχθησόμενοι
πρεσβευταὶ τὸν ὅρκον τὸν ἐν τῆι ὁμολογίαι γεγραμμένον.
For ὁρκίζω τινά followed by κατά with gen., as in 3 Kingd
242, cf. the magic papyrus P Lond 12174? (iii/A.p.) (= 1.
p- 92) ὁρκίζω σε δαίμων κατὰ τῶν βοηθημάτων cov, ai.
See also s.vv. ἐνορκίζω, ἐξορκίζω. ῬὉρκίζω is still used in
MGr.
ὅρκος.
P Petr III. 56 (d)'* (iii/B.c.) ὥμοσά σοι τὸν πάτριον
ὅρκον ἐπὶ τοῦ ποταμοῦ, 70. 10419 (B.C. 244-3) κε[χει]ρογρα-
φήκασι τὸν εἰθισμένον ὅρκον τοσούτου μεμισθῶσθαι, ‘they
have written under their hands the usual oath that it was let
for this amount” (Edd.)—with reference to a farm holding,
BGU III. 100215 (p.c. 55) ἐὰν δέ τίς σοι ὅρκος ἢ ἐπίδειξις
ἐπιβληθῆι περὶ αὐτῶν, ἐγὼ αὐτὸς ἐπιτελέσωι KTA.—a deed
of sale, and P Ryl 11. 8.835 (a.p. 156) ἢ ἔνοχος εἴην τῷ
ὅρκ[ῳ, ‘‘otherwise may I be liable to the consequences of
the oath”—a common formula. Cf. also
formula P Eleph 232° (B.c. 223-2) ε[ὑ]ορκοῦ[ντι] pép plo]e
59
the unusual
ορκωμοσία
[ε]ῦ εἴη, ἐφιορκοῦντι δὲ ἔνοχον εἶναι τῆι ἀσεβείαι τοῦ ὅρκου.
With Lk 17 cf. Pelagia-Legenden p. 13° ἐν ὅρκῳ εἶχεν τοῦ
μὴ γεύσασθαί τι.
For an oath sworn on the Gospels see P Lond V. 1708728
(A.D. 567?) ἑκάστου τούτων ἐνωμότως θεμένου ὅρκον ἐπάνω
τῶν σεπτῶν μεγαλί(-- el)wv, and cf. P Mon I, 176 (Α.Ὁ. 574)
τὸν ἐνώμοτον Kal φρικτὸν ὅρκον ἐπὶ τῶν θείων καὶ ἀχράντων
καὶ σεπτῶν κειμηλίων (“relics”). On various forms of
oaths from the inscrr. see Herwerden Zex. s.v. ὅρκος, and
for the idea of ‘‘ fence,” ‘‘something that shuts you in”
(cf. the cognate ἕρκος), underlying the word cf. Murray
Rise of the Greek Epic, p. 265 f. The dim. ὅρκιον is found
in OG/S 45375 (B.C. 39-35).
ὁρκωμοσία.
This rare word = “" taking of an oath”’ with reference to
the whole action is confined in the NT to Heb 72. 21,28,
For the neut. ὁρκωμόσιον see Sy/: 592 (= *%1007)?* (B.C.
130-100), and for the plur. OG/S 229% (iii/B.c.) τὰ δὲ
ἱερεῖα τὰ els τὰ [ὁρ]κωμόσια ἐν Σμύρνηι [δότω ὁ ταμίας
Καλλῖνος. The easy transference to Ist decl. is suggested
by such analogies as ἀντωμοσία. For ὁρκωμότης see P
Grenf I. 114-17 (B.c. 157), and cf. Preisigke Hachworter s.v.
ς
ὁομάω,
used intransitively as in all its NT occurrences = ‘‘rush,’”
is seen in P Strass II. 100! (ii/B.c.) εἰς φυγὴν ὥρμησαν,
“took to flight,” and similarly P Tebt I. 4834 (c. B.c. 113).
For a somewhat weakened sense cf. P Oxy I. 118 verso%®
(late iii/A.D.) ἔχων ὧν χάριν Sppi(= yeas, “when you
have obtained what you went for” (Edd.). The verb is
construed with the dat. in P Oxy IX. 12047 (a.D. 299),
when a certain Oxyrhynchite ‘‘made a design upon him
(one Plutarchus) and ventured to nominate him for the
decemprimate”—att@ ὁρμώμενος τετόλμηκεν αὐτὸν ὀνο-
μάζειν εἰς δεκαπρωτείαν. For the mid. in the sense of
origin, ‘‘starting from,” cf. P Tebt II. 397%” (A.D. 198) ἀπὸ
μηδενὸς ὁρμωμένη, “not on the basis of any claim,” and
such late exx. as P Hamb I. 23° (A.D. 569) ἀμπελουργῶν
ὁρμωμένων μὲν ἀπὸ κώμης ᾿Ιβιῶνος. . ., ἐφεστῶτες δὲ
ἐνταῦθα ἐπὶ τῆς α[ὐ]τῆς ᾿Αντινοέων πόλ(εως), PSI VI. 6865
(vi/a.D. 2) ὁρ]μώμενος ἐκ τῆσδε τῆς κώμης, and P Mon I. 17
(A.D. 574). For the metaph. usage of the verb we may cite
Epict. ii. 6. 10 εἰ δέ ye ἤδειν ὅτι νοσεῖν por καθείμαρται νῦν,
καὶ ὥρμων ἂν ἐπ᾽ αὐτό, “nay, if I really knew that it was
ordained for me now to be ill, I should wish (‘‘ direct my
impulse’’) to be ill ” (Matheson), and Aristeas 270 ὃς yap
ἐπὶ τὸ πλεονεκτεῖν ὁρμᾶται, προδότης πέφυκε. The compd.
θεῶν γὰρ θελόντων σπεύδω ἐξορμῆσαι πρὸς ὑμᾶς, ‘for with
the help of the gods I am hastening to set out to you”
(Ed.).
ὁρμή
in its literal sense of ‘‘ onset, rush,” is seen in such
passages as Sy// 318 (= %700)*4 (B.c. 117) ἔστεξεν (‘‘re-
pressed”) τὴν ἐπιφερομένην τῶν βαρβάρων ὁρμήν, P Oxy
V1. gor® (A.D. 336) ἡμέτεροι χῦροι δύο τὴν ὁρμὴν ποιού-
μένοι ἐπὶ ἡμέτερον ἔδαφος, ““ΟἿΓ two pigs making a rush
cf. Ac 14° and see Field WVores,
» ἐς
into our piece of land”:
458
opus
p. 122. The metaph. sense, ‘‘impulse to act,” as probably
in Jas 34, may be illustrated by the petition P Grenf IT. 78"®
(A.D. 307) ἀναγκαίως περὶ πολλοῦ] τὴν ὁρμὴν ποιούμενος
πρὸς τὸν σὸν μεγαλεῖον, ἡγεμὼν δέσποτα, τάδε μαρτύ-
ρομαι: cf. Μ. Anton. iv. 40 πῶς ὁρμῇ μιᾷ πάντα πράσσει,
with relation to the world; and see s.v. ὁρμάω. Thackeray
(Gr. i. p. 38) cites ὁρμή = TDN, ‘‘fury,” in Ezek 3%, Dan
© 85, as an instance of the tendency on the part of the
translators to use Greek words of similar sound to the
Hebrew.
ὅρμημα.
The meaning of this NT ἅπ. εἰρ. in Rev 1821 is doubtful.
It is often rendered ‘‘a rush,’’ ‘‘a mighty onset,” as in
Deut 284°, but Charles (JCC ad 1. =II. p. 107 f.) suggests
that the meaning is rather ‘‘indignation,” as in Hos 519 a/.
See s.v. ὁρμή ad fin.
ὄρνεον.
This dim. form, which is, however, to be translated simply
“bird” in Rev 18%, 191721 (cf. Mk 4*W), occurs uncon-
tracted on the verso of P Petr III. 71 (iii/B.c.) ot θηρευταὶ
τῶν ἀγρίων ὀρνέων : cf. also P Ryl II. 98(a)® (A.D. 154-5)
πᾶν ὄρν[εο]ν, and P Lond 125918 (iv/A.D.) (=TIII. p. 240)
ὄρνεα ty. For other dim! forms see P Oxy XIV. 17294
(iv/A.D.) ὀρνιθίων, and P Fay 11818 (A.D. 110) ἀγόρασον τὰ
ὀρνιθάρια τῆς εἱορτῆς, ‘* buy the birds for the feast’’ (Edd.).
ὄρνιξ.
This Doric form, which is read in Lk 133} NDW, is at-
tested in the papyri, e.g. P Lond 131 recto 135 (accounts—
A.D. 78-9) (=I. p. 173) ὄρνιξι Kal mepiot(epais). The
word survives in the MGr (Cappadocian) ὀρνίχ : cf. Thumb
Hellen. p. 9of., Archiv iv. p. 490.
ὄρνις
was specialized at an early date to mean “‘ cock” or ‘‘ hen,”
just as ἄλογον was restricted to the meaning ‘‘horse” as
early as iv/A.D. (Hatzidakis Zim/. p. 34f.): cf. the use of
“fowl” in English. The word is naturally common in food
accounts, e.g. P Tebt II. 468 (late ii/B.c.) ὄρνιθας B, P
Oxy IV. 7388 (c. A.D. 1) ὄρνις σιδυτὴ ἐξ ὕδα(τος) a, “1 bird
. . from the water”: note also the provisions prepared in
expectation of a visit (παρουσία) from the διοικητής Chry-
sippus, P Grenf 11. 14(2)8f (B.c. 264 or 227) ἑτοιμάκαμεν
. ὄρνιθας πεντήκοντα᾽ [ὅ]δια χῆνες πεντήκοντα, dp-
νιθες διακόσια[ι], περ[ι]στριδεῖς ἑκατόν : cf. 3 Kingd 455
ὀρνίθων ἐκλεκτῶν among Solomon’s delicacies—the only
occurrence of the form ὄρνις in the LXX (Thackeray G*. i.
p.152f.). Inai/B.c. memorandum of rent, P Goodsp Cairo
9, Pates acknowledges leasing an island for the sixteenth
year for forty-five artabae of wheat and ten birds—® ὄρνιθας
τ. A φόρος ὀρνίθων, ‘a tax on fowls,” is coupled with
a Φόρος προβάτων, ‘a tax on sheep,” in P Strass I. 67
(A.D. 228). From the inserr. we may cite a Lycian inscr.,
JHS xxxiv. (1914) p. 5, No. 108 βούλομαι καθ᾽ ἔτος θύεσθαι
[ἡμ]εῖν ἀλέκτορα καὶ ὄρνειθα τελέα[ν] Kal καλήν. For
ὀρν(ε)ιθών, ‘‘ fowl-house,” see P Oxy IX. 12ογ' (A.D.
175-62). The same document refers to ‘‘8 laying hens in
e
opobecia
perfect condition ” (Ed. )—® ὀρνείθων τελείων τοκάδων ὀκτώ:
cf. P Oxy XII. 1568 (a.p. 265) order to a poultry-dealer
(ὀρνιθᾶς) to supply two hens and twenty eggs for a birth-
day festival—els γενέσια Πανάρους τοκάδες. δύο... wa
εἴκοσι. MGr ὄρνιθα, ὀρνίθι, “hen.”
ὁοοθεσία.
Ac 17%°has hitherto been regarded as the only instance
from Biblical or profane Greek of this compound = “ bound-
ary’ (cf. Winer-Schmiedel Gy. p. 22), but it is now found in
a closely allied sense in Priee 424.8 (after B.C. 133) δικαίαν
εἶναι ἔκριναν τὴν] ἹΡωδίων κρίσιν τε καὶ ὁροθεσίαν, ‘‘ils
décidérent que le jugement des Rhodiens et leur délimitation
étaient équitables ” (Fouillac Recherches, p. 37).
ὄρος.
That ὄρος is used in the papyri to denote the “ desert” is
seen in the reference in P Tebt II. 3838 (A.D. 46) to the
keepers of the registry-offices of Tebtunis and Kerkesucha-
on-desert—tay πρὸς γρ(αφείῳ) Τεβτ(ύνεως) kal Κερκεσού-
x(@v)"Opovs. Cf. also the following passages showing that
the ‘‘desert” was the regular place of burial—P Oxy II.
27427 (A.D. 89-97) ὑπάρχει δὲ αὐτῶι ἐπὶ τοῦ ἀπὸ λιβὸς
(Wb oo emo 6 ] ὄρους ἥμισυ μέρος τάφου, P Ryl 11. 153°
(A.D. 138--161) ἐν ταῖς ἐπ[ισ]ήμοις τοῦ ὄρους ἡμέραις, “on
the high days of the cemeteries” (Edd.), and P Grenf II.
77> (iii/iv A.D.) (= Se/ectzons, p. 121), a letter regarding
funeral expenses, which include a fowrdoire to a νεκροτάφος
for conveying a body εἰς τὸ ὄρος for burial. According to
Bell (P Lond IV. p. xvii.) ὄρος came to be used as a
synonym of μοναστήριον (= ‘‘desert-monastery”). The
ordinary meaning ‘‘mountain,” which survives in MGr, is
«
πέτραι, κ(αὶ) τὰ ὄρη, κ(αὶ) ἡ θάλασσα κτλ. For the un-
contracted gen. pl. ὀρέων, as in Rev 615, cf. Aristeas 119
ἐκ τῶν παρακειμένων ὀρέων τῆς ᾿Αραβίας, and see Schweizer
Perg. p. 153. Cf. ὀρινός s.v. ὀρεινός.
ὀούσσω.
P Petr III. 46(4)* (Ptol.) τοῖς τὸ θεμέλιον ὀρύξασι ε, ‘to
those who dug the foundation, 5 (drachmae),’”’ BGU IV.
112155 (B.C. 5) τὰς πλαγίους δι]ώρυγας παρα[θάψειν καὶ]
ὀρύξειν, P Lond 465338 (a spell—iv/a.p.) (= I. p.75) ὄρυξον
ἐπὶ ὃ δακτύλους, and P Oxy I. 1218 (iii/A.pD.) αὐτὸς ὁ Pavelas
ἀνανκασέτω (1. ἀναγκασάτω) αὐτὰς ὀρυγῆνε (1. ὀρυγῆναι, the
late 2nd aor. pass.), ‘‘let Phanias himself have them (acan-
thus trees) dug round.’”’ This last document shows also the
compd. περιορύσσω--" ἤδη ἐν τῇ σήμερον περειορυγήτωσαν,
‘let them be dug round to-day.’”’ From the inscrr. we may
cite OG/S 483% (ii/A.D.) ἐάν τινες ἐν ταῖς ὁδοῖς χοῦν ὀρύσ-
cwow .. . κωλνέτωσαν αὐτοὺς οἱ ἀμφοδάρχαι.
ὀοφανός.
In P Petr II. 39(e) (Ptol.) we have what appears tobe a
list of taxes paid by orphans, and beside one of the names
the note has been scribbled—(7)}* οὐκ ἔστιν ὀρφανὸς ἀλλὰ
vids Δαιφάντου, ‘he is not an orphan, but the son of Dai-
phantos.’’ The word (= Lat. ovzs) is common in petitions,
e.g. P Flor III. 3197 (A.D. 132-7) τοῦ δὲ [ἀ]δελφιδοῦ pov
ὀρφανοῦ ὄντος, P Tebt 11. 3267 (c. A.D. 266) ὑπὲρ θυγατρὸς
459 Be
ὀρφανῆς καὶ καταδεοῦς τὴν ἡλικίαν, δέσποτα ἡγεμών, ἱκε-
τηρίαν τιθεμένη ἐπὶ τὸ σὸν μέγεθος καταφεύγω, ‘on behalf
of my orphan daughter who is under age, my lord praefect,
I make this supplication and take refuge in your power”
(Edd.), PThead 194*: (iv/a.D.) τοὺς ἀδικουμένους ὀρφανο[ύς],
ἡγεμὼν δέσποτα. ἐκδικεῖν εἴωθεν τὸ μεγαλεῖον τὸ σόν᾽ Eav-
τὸς το[ίνυν ὀρφανὸς καταλελιμμένης (1. -ἐνος) στερηθεὶς
ἑκατέρων τῶν γονέων οὐκ ὀλίγ[ον] ἀδικοῦμαι KTA., and P
Lips I. 41° (end iv/A.D.) ἀμφοῖν τοῖν γονέοιν ὀρφανή. See
also P Magd 13 (B.c. 217) with the editor’s note, and
BGU IV. 120914 (B.c. 23) ὡς Av λάβῃς τὸ γράμμα ἐμβαλοῦ
(sc. εἰς πλοῖον) τόν Te ὀρφανὸν Kal τὴν τούτου μητέρα. The
more general sense of the word may be illustrated from MGr
as in the distich, Abbott Sovgs, p. 226 No. 50, where a lover
mourns that his mistress is going away leaving him friendless
-καί μ᾽ ἀφίνει ὀρφανό᾽, the same combination as in Jn 1418:
see also Epict. iii. 24. 14 ὡς ὀρφανοὺς ἀφιείς, and 7d. 15
οὐδείς ἐστιν ἄνθρωπος ὀρφανός, ἀλλὰ πάντων del Kal Sinve-
κῶς ὁ πατήρ ἐστιν ὃ κηδόμενος (cited by Bauer AZNT ad
Jn τό33). Forthe form ὀρφανικός see P Grenf I. 177 (c. B.C.
147 or 136), P Oxy VI. 8884 (iii/iv A.p.), and for the subst.
ὀρφάνεια cf. P Par 391} (B.c. 161) ἐμβλέψαντες. . . εἰς THY
ἐκείνων ὀρφάνειαν, and P Fay 94° (A.D. 222-235) a formal
release given by an orphan girl to her late guardian—t@
γενομένῳ τῆς ὀρφανείας αὐτῆς ἐπιτρόπῳ.
ὀρχέομαι.
For the subst. ὀρχηστής cf. P Strass IT. 92° (B.c. 244-3)
᾽Ονόρις [ὀρ]χηστής, P Oxy III. 526° (ii/A.p.) dvaBe(=at)-
vw σὺν [τῷ ὀρ]χηστῇ, and for ὀρχήστρια, “᾿ dancing-girl,”
cf. P Grenf II. 67 (A.D. 237) (= Selections, p. 108), a con-
tract for the services of two dancing-girls for an approaching
festival—4 βούλομαι [ἐϊκλαβεῖν παρὰ σοῦ ΤΊ. Ἰσαὶν [ὀρ]χή-
στριαν σὺν ἑτέρᾳ μιᾷ [λ]ει[τουρ]γήσιν ἡμῖν κτλ. (cf. Mt 14°).
For references to music and dancing in the papyriseea paper
in SA J iii. p. 117 ff.
ος
is found as a demonstrative pronoun in P Ryl II. 14415
(complaint of assault—a.D. 38) ὃς δὲ ἐκ τοῦ ἐναντίου ἄλογον
ἀηδίαν μοι ἐπιχειρήσας παρεχρήσατό μοι πολλὰ καὶ ἄσχημα,
‘“whereupon he opposing me made a brutal and odious
attack upon me and subjected me to much shameful mis-
handling” (Edd.): cf. Mk 15%, Jn 51. For ὃς μέν...
ὃς δέ, “the one . . the other,” as in Mt 21° a/., see P Oxy
IX. 1189? (c. A.D. 117) ἐπιστολὰς δύο ds ἔγραψα ἣν μὲν σοὶ
ἣν δὲ Σαβείνῳ, and for ὃς δέ solétarium see PSI. IV. 313°
(iii/iv A.D.) with the editor’s note.
Ὃς ἄν (ἐάν) c. conj. = ‘‘ whosoever ” may be illustrated
Ly P Par 4622 (B.c. 153) (= Witkowski*, p. 87), περὶ dv ἂν
βούληι γράφε, P Grenf I. 30% (B.c. 103) ἐφ} οἷς ἂν οὖν
ὑμῶν προσδέωνται, P Oxy IV. 743%% (B.C. 2) ἐν ols ἐὰν σοῦ
προσδέηται, °° ὑπὲρ ὧν ἐὰν θέλῃς. For the comparative
usage of ὃς ἄν and ὃς ἐάν, see Thackeray Gr. i. p. 68, cited
s.v. ἄν. The relative preceding its ‘‘ antecedent ’’ is com-
mon, e.g. P Amh II. 3518 (B.c. 132) τῶν ἐκφορίων ἧς yewp-
γοῦσι ἱερᾶς γῆς Σοκνοπαίου θεου μεγάλου, ‘the rents of the
land sacred to the great god Soknopaeus which they culti-
vate”’ (Edd.).
Pleonastic ὅς is seen in P Ryl II. 160% (a.p. 28-9) ov
G ,
οσακις
(2. ὧν) τὰ μέτρα ὅλης τῆς οἰκίας καὶ αὐλῆς ἃ πρόγειται, ‘of
which the measurements and adjacent areas of the whole
house and court are as aforesaid’’ (Edd.). Cf. also P Oxy
I. 117! (ΜΠ a.p.) ἐξ ὧν δώσεις τοῖς παιδίοις σου ἕν ἐξ
αὐτῶν, ‘one of which please give to your children” (Edd.).
A few exx. may be cited of ὅς with prepositions—P Petr
II. 40 (a)? (iii/B.c.) (= III. p. 149, Witkowski’, p. 42) ag’
οὗ (cf. Lk 132) ἡ ἐλεφαντηγὸς κατεποντίσθη, BGU I. 252°
(A.D. 98) ἀφ᾽ ἧς (sc. ἡμέρας, cf. the ellipsis of ὥρας in Lk 7*°)
[ἐὰ]ν ἀπα[ι]τ[η]θῇ : P Petr 17. 11 (1)8(iii/B.c.) (= Selections,
p. 8) γράφε δ᾽ ἡμῖν καὶ σύ, ἵνα εἰδῶμεν ἐν οἷς εἶ, P Tebt 1.
5811 (B.c. 111) (= Witkowski’, p. 104) ἐν οἷς εἰσιν (“ἴῃ quo
numero comprehenduntur’’) οἱ διὰ τοῦ νομοῦ κω(μο)γρίαμ-
ματεῖς): P Oxy VII. 10278 (i/A.p.) ἐξ οὗ καὶ ἐξεχομένου
μου τῆς τῶ[ν] ἠνεχυρασμένων προσβολῆς, “‘when I there-
fore pursued my right of entry upon the transferred property ”
(Ed.): P Amh II. 3115 (B.c. 112) ἐφ᾽ ὧι (cf. Rom 515)
ταξαμένη ἕξει ἐν φυτείαι τὸν τόπον φοίνιξι, ‘on the under-
standing that, having paid this sum, she shall retain the
plot planted with palms” (Edd.), P Oxy II. 286%? (a Ὁ. 82)
ἐφ᾽ ois ἄλλοις ἡ ἀσφάλεια περιέχει, “* with the other guaran-
tees contained in the agreement” (Edd.): BGU III. 8461?
(ii/A.D.) (= Selections, p. 94) παιπαίδδευμαι, καθ᾽ ὃν δῖ
(= δεῖ, Wilcken) τρόπον, ‘punished I have been, as I
deserve’’: and P Ryl II. 14428 (a.p. 38) ὑπὲρ οὗ ἔχω πρὸς
αὐτὸν ἐνεχύρου, ‘concerning a pledge I have against him”
(Edd. ).
Tis is used for ὅς in BGU III. 8225 (iii/a.p.) εὗρον
yeo(= w)pydv, τίς αὐτὰ ἑλκύσῃ, ἀλλὰ τὰ σπέρματα τίς
διδοῖ :—a usage of which there is no instance in the NT.
On the other hand Radermacher (Gy. p. 63 note) finds in
Mt 265° ἑταῖρε, ἐφ᾽ ὃ πάρει the earliest ex. of ὅς in place of
the interrogative τίς, and refers to Usener Der hi. Tychon,
p. 50. He thus supports the AV rendering of Mt Zc.: cf.
Sharp ict. p. 41 f. For another suggestion see Rendel
Harris, Axp T xxxv. p. 523 f.
In MGr 8s is rarely used even in writing, and has dis-
appeared in common speech: ‘‘so simple a form ceased to
satisfy the desire for emphasis” (Jebb in Vincent and Dick-
son, Handbook to Modern Greek, p. 302). It survives in the
compound ἐνῷ, ‘‘ during,” *‘ while” (cf. ἐν @ Mk 215, Lk 5™,
Jn 57).
ὁσάκις,
“ας often as,” with ἐάν and subj., as in 1 Cor 11%f, Rev
118, is seen in BGU IV. 111522(B.c, 13) ὁσάκις ἐὰν δέῃ,
P Hamb I. 37° (ii/a.D.) ὁσάκις ἐὰν εὕρω ἀφορμήν, γράφω
cou,and P Giss I. 12° (ii/A.D.) παρακαλῶ σε οὖν, τέκνον,
ὁσάκις ἐὰν μέλλῃς πέμψαι, ἐντύπην (something to do with
Weaving?) μοι τοιαύτην πέμψον. For the construction with
the ind. cf. P Oxy III. 4715? (ii/A.D.) ὁσάκις ἠξιώθη μετα-
λαβεῖν ἱστιάσεως, ‘whenever he was invited to join the
banquet” (Edd.).
᾿
ὅς γε.
For the emphasis imparted by this combination, as in
Rom 832, cf, P Flor III. 3708 (A.D. 132) ἔξω ἀρουρῶν ἕξ ἅς
ye ἐμίσθωσας ἑτ[έϊροις πρὸς ds οὐχ ἕξω πρᾶγμα, ‘‘ apart
from the six arourae, which as a matter of fact you let to others,
ana with which I shall have nothing to do.”
460
Go »
Od lLWS
ὅσιος,
“*holy,” ‘* pious,” is of course common in inscrr. dealing
with religion. Note Sy// 814 (=* 1199)7, a leaden plate
from Cnidus containing an invocation of ὅσ[ι]α on certain
persons if they restore a trust (παραθήκη) and ἀν[όσια] if
they do not. The meaning seems to help us for ὅσια
AavelS in Ac 1335 (from LXX: Field Mores, p. 121), as
does the combination ὅσια καὶ ἐλεύθερα in other inscrr.,
such as Sy// 815 (=* 1180) ἐμοὶ δ᾽ ε(ἴ)η ὅσια καὶ ἐλεύθερα
ὁμοστεγησάσηι ἢ ὧι ποῖτε] τρόπωι ἐπιπλεκομένηι. For the
adj. see also a iii/B.C. law regulating mourning for the dead,
Syll 879 (=* 1219) "5 where it is laid down regarding
women who do not conform—pa, ὅσιον αὐταῖς εἶναι, ὡς
ἀσεβούσαις, θύειν μηθενὶ θεῶν ἐπὶ δέκα ἔτη, and notice
P Flor IIT. 334! (ii/A.D.) σφράγισον τὸ δαπανηθὲν ἀνάλωμα
εἰς τοὺς θησαυρούς, εἰς ἢ (‘‘a vulgarism for a simple 9”
(Ed.)) ὅσιόν ἐστι. The acc. fem. pl. ὁσίους in 1 Tim 2° is
best explained as ‘‘an isolated slip, affected by the analogy
of other adj. in—tos fem.” (Moulton Gy. ii. p. 157). On
the ὅσιοι ᾿Ιουδαῖοι of P Par 68c.14 as the successors of the
᾿Ασιδαῖοι of the Maccabean period see the introd. p. 348.
Deissmann, however, prefers to regard it as a general title
of honour self-applied by the Alexandrian Jews (BS p. 68
n.2). In Aristeas 234 ‘‘to honour the gods” is said to
consist—od δώροις οὐδὲ θυσίαις, ἀλλὰ ψυχῆς καθαρότητι
καὶ διαλήψεως ὁσίας (cf. 2 Macc 1275).
᾽
ὁσιότης.
This subst., which in the NT is confined to Lk 1%,
Eph 4534, may be illustrated by P Leid D* 18 (B.c. 162)
(=I. p. 25, cf P Par p. 282) περὶ μὲν οὖν τούτων δοί
(2. ϑοίη or rather δοῖέν) σοι ὁ Σάραπις καὶ ἡ “Lots ἐπαφρο-
δισί[α]ν, χάριν, μορφὴν πρὸς τὸν βασιλέα καὶ τὴν βασίλισ-
σαν, δι᾿ ἧς ἔχεις πρὸς τὸ θεῖον ὁσιότητα, Sy//521(—=*717)**
(B.c. 100-99) ἐφρόντισεν δὲ] καὶ ἐν ἄλλοις πλείοσιν μετὰ
πάσης ὁσιότητος καὶ δι[εἸτήρησεν πάντας ὑγιαίνοντας καὶ
σωΐομένους, and OG/S 383'° (the proclamation of Antiochus
I.—mid. i/B.c.) παρ᾽ ὅλον τε Tov βίον ὥφθην ἅπασι βασι-
λείας ἐμῆς καὶ φύλακα πιστοτάτην καὶ τέρψιν ἀμίμητον
ἡγούμενος τὴν ὁσιότητα, where it no doubt represents the
The word is used in a similar
wide sense of what is just and benevolent towards men in
Priene 6113 (before B.C. 200) ἐποιήσαντο δὲ Kal τὴν
ἀϊναστροφὴν τὴμ] παρ᾽ ἡμῖν pera πάσης εὐκοσμίας καὶ
ὁσιότητος, and more particularly of piety towards the gods
in 76. 108% (after B.C. 129) καλὸν ἀπόδειγμα τῆς τε πρὸς
θεοὺς ὁσιότητος Kal τῆς πρὸς τὴν πόλιν ἀρέσεως (cf.
Rouffiac, p. 81). With ὁσιότης as an honorific title cf. σε.
ἁγιότης.
Zoroastrian asha, ‘‘ right.”
ὁσίως.
P Lond 2111 (n.c. 162) (=I. p. 13) σὺ δὲ dy πρὸς τὸ
θεῖον ὁσίως διακείμενος Kal οὐ βουλόμενος παραβῆναί τι
τῶν ἐν τῶι ἱερῶι ἐπηγγελμένων. The combination with
δικαίως, as in 1 Thess 279, is common, 6.5. P Par 63 vit 18
(8.6. 164) where the writer claims—éy@ yap πιστεύσας σοί
τε καὶ τοῖς θεοῖς, πρὸς ols ὁσίως καὶ . . δικαίως [πολι]-
τευσάμενος ἐμαυτὸν ἀμεμψιμοίρητον παρέσχημαι, and, from
the inscrr., Price 46! (i/B.c.) evo[e]BO[s μὲν πρὸς τοὺς
πατρίους] θεούς, ὁσίως δὲ καὶ δικαίως πίρὸς τοὺς ἀνθρώπους.
ὀσμή
See further “4120. Arist. xv. sub _finem, and for the com-
bination with ἀμέμπτως Clem, R. Cor. xliv. 4.
ὀσμή
is used of the ‘‘ sense of smell” in P Rein 5410 (iii/iv A.D.)
where, with reference to certain consignments of wine, the
writer instructs his correspondent—amd ὀσμῆς σὺ αὐτὸς
χορ[ήγησον ἢ, ““ἴὰ feras le choix toi-méme d’ aprés ton
flair” (Ed.). In P Leid W i* 2 (ii/iti
provision is made—tva k(al) χωρὶς τῶν θυμιαμάτων ἣ
θυσία ὀσμὴν παρέχῃ : cf. 2 Cor 214, Eph 5", and see Nestle
ZNTW iv. p. 272, vii. p. 95f., on a ‘‘sweet smell,”’ as a
sign of the presence of deity, also Field WVoses, p. 181f.
ὅσος.
The varied uses of ὅσος ἴῃ the NT can be readily illustrated
from our sources. Thus for the meaning ‘‘as great as,”
“‘how great,” ‘“how much,” as in Mk 519, cf. P Tebt II.
310" (Α.}. 186) doa (/. ὅσα) ἔχω ἔτη, “for my term of
years’ (Edd.), 23. 3144 (ii/A.D.) ὅσον κάμ[α]τον ἤνεγκα,
“ον much trouble I had,” 7. 3787" (A.D. 265) τὰ ἄλλα
ὅσα καθήκει, ‘all else that is fitting,” and P Oxy VI. 903%
(iv/A.D.) αὐτὴ οἷδεν ὅσα κέκτηται, ‘she knows how much
she has possessed herself of” (Edd.). From this it is an easy
transition to practically the meaning ‘‘all,’’ as in 24. 89815
(A.D. 123) ὑποθέσθαι ὅσα ἔχω ἐν τῇ ᾿Οάσε[ι] κτήματα,
“εἴο mortgage all my property in the Oasis” (Edd.). The
combination πάντα ὅσα, as in Mt 712 a/., is very common,
e.g. BGU IV, 1113! (B.c. 14) πάϊντα ὅσα ποτ᾽ ἔσχεν [ὃ
πατή]ρ, P Oxy I. 115° (ii/A.p.) (= Selections, p. 96)
πάντα ὅσα ἣν καθήκοντα ἐποίησα, ‘everything that was
fitting I did” : cf. also the rhetorical πολλῶν ὅσων λεχθέντων
καὶ ἀντιλεχθέντων (with its curious attraction) in the late
P Mon I. 14%! (a.p. 594). Ὅσος ἐάν (ἄν) generalizes, ‘‘ how
great soever,” and in the plur. ‘‘as many soever as” (Mt
1818, 22° a/.). Thus in FP Amh II. 855 ἢ. (a.p. 78), an
application for a five years’ lease of land belonging to orphan
children, the writer states that he desires to lease τὰ κατα-
λελιμμένα πάντα καθ᾽ ὁνδηποτοῦν τρόπον τοῖς αὐτοῦ υἱοῖς
ὀρφανοῖς ὑπὸ Σαραπίωνος, ‘all the property of every kind
bequeathed by Sarapion to his orphan sons,’’ and adds—
καὶ ὅσα ἄλλα ἐὰν ἀφεύρω ἐπ᾽ ὀνόματος τῶν υἱῶν ὀρφανῶν
αὐτοῦ Σαραπίωνος, ‘and whatever else I may find to be
owned by the orphan sons of Sarapion” (Edd.), For other
exx. see P Tebt II. 441 (A.D. 91-2) ἀρούρας δύο ἥμισυ ἢ
ὅσαι ἐὰν ὦσι, ‘two and a half arourae or as many as there
may be,” P Ryl 11. 812° (c. a.p. 104) ὅσου ἐὰν χρείαν
ἔχωσι ὕδατος, “‘as much water as they may have need of,”’
P Tebt II. 3157 (ii/A.D.) ὅπως μοι [πέμψῃς] ὅσου [ἐ]ὰν ἢ,
‘that you may send them (sc. garments) to me at any cost,’’
and P Ryl II. 243° (ii/A.D.) ὅσα ποτὲ οὖν ἐὰν ἀναναλώσῃς
(J. ἀναλώσῃς) is τὴν τοῦ κλήρου κατεργασίαν, ἡμεῖν ἐνλόγ-
σον ἐπὶ λόγου, ‘put down to our account everything you
expend on the cultivation of the holding” (Edd.). For eis
ὅσον, ‘as long as,” see 76. 899° (A.D. 200) ἐς ὅσον μὲν οὖν
δύναμίς μοι ὑπῆρχεν, ‘‘as long as I had the power”’: cf.
Mk 2᾽5 ὅσον χρόνον. The commoner phase ἐφ᾽ ὅσον, as
in Mt 915, a/., is seen in P Tor I. 11-23 (B.c. 116) dv οἱ
πρόγονοί μου Kekupievkay ἐφ᾽ ὅσον περιῆσαν, “over which
my ancestors exercised lordship as long as they lived,” and
461
ooTls
Preisigke 431738 (c. A.D. 200) οὐ[δ]ὲν θέλω παρα «σχεῖν;»
σοι ἐπφ᾽ ὅσον ἐν ᾿Αλεξανδρίαν εἰμί, “1 do not wish to
provide you with anything as long as I am in Alexandria.”
For the same phrase meaning ‘‘as much as” see the restora-
tion in P Ryl IT. 815 (c. A.D. 104) ἐφ᾽] ὅσον οἱ κατασπορεῖς
ἤθελον, ‘‘as much as the inspectors of sowing wished”
(Edd.). The MGr ἐνόσῳ may mean ‘‘in so far as” or
“so long as.” Καθ᾿ ὅσον, ‘‘in proportion as,” is found in
Heb 3%, 77°, οὗ. Wellhausen (27/. p. 11) pronounces
ὅσον ὅσον in Lk 5° D (= ὀλίγον of other MSS. : cf. English
so so) ‘‘mehr volkstiimlich als literarisch,” and compares
Isai 267° (hence Heb τοῦ). The phrase is thus “not an
essential Hebraism, but a vernacular idiom in harmony with
the Hebrew” (Robertson Gr. p. 733: cf. Proleg. p. 97).
Radermacher (Gr. p. 57 n.*) cites Acta Philippi 142 βάδιζε
ava δύο δύο in illustration of the Lucan passage. See also
Wackernagel in G/otfa iv. (1913), p- 244f., who quotes
Aristophanes Vesp. 213 τί οὐκ ἀπεκοιμήθημεν ὅσον ὅσον
στίλην ; here the last words may -- τοσοῦτον ὅσον (or
ὥστε) στίλην εἶναι, a usage preparing the way for the
wider meaning ‘‘ just,” asin Diphilus 43. 14 οὐδὲν ἡδέως | ποεῖ
yap οὗτος ἀλλ᾽ ὅσον νόμου χάριν, ‘just for form’s sake.”’
The Latin employs tants guod in this sense, e.g. Suet.
Aug. 98 navis Alexandrina quae tantum quod adpulerat,
‘©an Alexandrian ship which had only just come to land”:
cf. also Petron. 37 e¢ modo modo quid fuit? ‘‘and what was
she a little while ago?”
5)
ὅσπεο
is supported by N°BSCN as an alternative reading in
Mk 15°, where it is also defended on general grounds by
Field Mores, p. 43. The word is common in the papyri,
e.g. P Tor II. 85: (ii/B.c.) οὗπερ kal τὴν κατοικί(αν εἶχ)εν,
‘¢where also he had his domicile,’ BGU IV. 1149® (B.c. 13)
Tlom Alor Σαραπίωνι ὅσπερ μετήλλαχεν δάνεια δύο, P
Oxy IV. 7295 (A.D. 137) ὅνπερ χοῦν εἰσοίσουσι εἰς τὸ
κτῆμα κατ᾽ ἔτος κοινῶς, 10. 4 ἅπερ κτήνη ἐπάναγκον
θρέψομεν τῆς κατ᾽ ἔτος γονῆς. .., and P Ryl II. 176°
(A.D. 210-11) ἅσπερ (ἀρούρας) ἢ παρεδίξ(ατο) εἰς ἐνε-
χυρασίαν, ‘which 8. arourae she had assigned to herself
for the purposes of execution.”
ὀστέον.
The open forms of this word in the NT are discussed by
Moulton Gr. ii. p. 121, Robertson Gy. pp. 203, 260. For
the contracted acc. plur. ὀστᾶ, as in Lk 2439 DN, cf. P Lond
1170 verso 485 (a.p. 258-259) (=III. p. 204) (ὄνοι) B ὑπὸ
ὀστᾶ, ““2 (asses) laden with bones,” 26. 464° (iv/A.D.)
(=I. p. So) ἐπικαλοῦμαί σε τὸν κτίσαντα γῆν καὶ ὀστᾶ
καὶ πᾶσαν σάρκα, and the sepulchral inscr. found near
Jerusalem, OG/S 599 ὀστᾶ τῶν τοῦ Netkavopos ᾿Αλεξαν-
Spéws, ποιήσαντος τὰς θύρας. The LXX usage is discussed
by Thackeray G7. i. p. 144.
ὅστις.
The classical distinction between ὅστις and ὅς which in the
NT is maintained on the whole in Paul, but not in Luke
(nor in the LXX, Thackeray ΟἿ". i. p. 192), has worn very
thin in the papyri. Thus with Mt 2753 a/. we may compare
i P Oxy I. 1104 (an invitation to dinner—ii/a.D.) αὔριον, ἥτις
ὀστράκινος
ἐστιν té, ἀπὸ ὥρας 8, “ to-morrow, which is the 15th, at nine
o'clock,” P Fay 1087 (c. A.D. 171) ἐχθὲς ἥτις ἣν ιθ τοῦ
[ὄντος μηνὸς Θώθ, ““ yesterday which was the 19th of the
present month Thoth,” and many similar exx. See also
P Oxy I. 405 (a doctor’s claim for immunity from some form
τούτους αὐτοὺς οἵτινές pe εἰς AeTolu]p[y]iav δεδωκασὶ
ἐθεράπευσα, “1 am a doctor by profession and I have treated
these very persons who have assigned me a public burden’”’
(Edd.).
With the indefinite use of ὅστις = ‘‘ whosoever” in Mt 5°?
cf. P Par 5741249 (iii/A.p.) (= Selections, p. 113) ἐξορκίζω σε
ϑαῖμον, ὅστις ποτ᾽ οὖν εἶ, “1 adjure thee, O demon, whoever
thou art,” and similarly Wiinsch 4 ¥F 4} (iii/A.p.). For the
neut. ὅ tesee P Tebt II. 4114 (ii/A.p.) παραγενόμενος yap
εἴσῃ ὅ τι ποτέ ἐστιν, “ΤῸ when you come you will know
what it means ” (Edd.) ; and note the curious combination in
P Gen I. 5455. (iv/A.D.) οἶδας τὴν προέρεσιν μου 6 τι ὁποίαν
προέρεσιν ἔχω καὶ οἶδας τὴν γνώμην pov 6 τι γν[ώμη ὁποία
ἐστιν, and in BGU II. 601?° (ii/a.p.) γράψον μοι περὶ τῆς
οἰκίας, 6 τι τί ἔπραξας.
Other exx. are P Eleph 17 (B.c. 311-10) (= Se/ections,
p- 3 amended), ἐπιδειξάτω δὲ “HpakdelSns 6 τι ἂν ἐγκαλῆι
Δημητρίαι, ‘but let Heraclides state whatever charge he
brings against Demetria,” P Rev L*!v- (p.c. 258) 8 τι ἂν
ἡ ὠ]νὴ διὰ τούτους καταβλάβηι διπλοῦν, ‘ twice the amount
of the loss which they may have incurred on account of these
(workmen) ’’ (Edd.), PSI IV. 4159 (iii/B.c.) καθ᾽ 6 τι ἄν σου
τυγχάνηι [χρ]εία[ν] ἔχων, 24. VI. 6231 (iii/B.c.) σὺ καλῶς
ποήσεις δοὺς τῆι παιδίσκηι ὅ τι ἄν σοι δόξηι, and P Tebt
IT. 38329 (A.D. 46) ὅ τι δ᾽ ἂν τῶν προγεγραμμένων παρασυν-
γρα]φῇ τις τῶν ὁμολογούντων, ‘ whichever of the aforesaid
provisions any one may violate.” Cf. PSI V. 5338 (iii/B.c.)
λόφους τριχίνους 6 τι βελτίστους ¥.
On the whole ὅστις is comparatively rare in the papyri,
and where found is generally in the nom. as in the NT,
rarely acc. as P Lond 77® (end of vi/A.p.) (=I. 235, Chrest.
Il. p. 372) ἥντινα (διαθήκην) πεποίημαί σοι cis ἀσφάλειαν.
Ἔξ ὅτου is found in P Lond 1901} (iii/A.D. Ὁ) (= II. p. 254),
and ἕως ὅτου (NT guznguies) in P Gen I. 5619 (a.D. 346)
ἕως ὅτου ἀποδῶ τὸ χρέως.
Reference may be made to an art. in 78. xiii. (1923),
p. 150 ff. on ‘* The Relative Pronouns in Acts and Elsewhere,”
in which H. J. Cadbury comes to the conclusion ‘‘ that the
indefinite relative is merely a synonymous substitute for the
simpler form in many ΚΚοινή writings” including most New
Testament writings. A good ex. of the interchange of ὅστις
and ὅς is to be found in Diodor. xiv. 101. 1 ἥτις ἂν ὑπὸ τῶν
“Λευκανῶν λεηλατηθῇ ----οἧς δ᾽ ἂν πόλεως (cited by Radermacher
Gr. p. 185).
ὀστράκινος,
“© of earthenware,” occurs in a list of abstracts of con-
tracts, P Oxy XIV. 1648% (late ii/A.D.) χαλκεῖον μολυβοῦν
καὶ πίθον ὀστράκ(ινον), ‘‘leaden pot and cask of earthen-
ware.” The adj. is joined with σκεῦος, as in 2 Cor 47,
2 Tim 27°, in the Will of Abraham of Hermonthis, P Lond
777? (end of vi/A.D., see Chrest. II. p. 370) (=I. p. 233)
τοῦ τυχόντος ὀστρακίνον Kal ξυλίνου kal λιθίνου σκεύους.
Cf. Epict. ili. 9. 18 σὺ χρυσᾶ σκεύη, ὀστράκινον τὸν λόγον
402
“
οταν
κτλ. (sc. ἔχεις) : 2, i. 18. 15, iii. 22. 106. For the subst.
ὄστρακον (LXX Ps 2118 a/.) ‘a potsherd,’’ see Ostr 1152°
(end of Ptol. and beg. of Rom. times) διδόντι σοι τὸ
A.D.) καστορήου kal μηκωνίου ἴσον φώσας ἐπ᾽ [ὀ]στράκου
μάλιστα [μὲ]ν ᾿Αττικοῦ, “heat an equal quantity of beaver-
musk and poppy-juice upon a potsherd, if possible one of
Attic make’’ (Edd.), and 76. XII. 14504 (A.D. 249-50) τῶν
ὀστράκων διὰ πηλοῦ, where the editors in their note refer
to the use of potsherds in making mortar as an ancient
Egyptian custom.
ὄσφρησις.
This NT ἅπ. εἰρ. (1 Cor 1217) is found in the astrological
P Ryl 11. 63° (iii/a.p.) “Ep]pod γλῶσσα ὄσφρησις akon,
‘*the tongue, smell, and hearing belong to Mercury.”
ὀσφύς,
“loin” (cognate with ὀστέον), is found in the fragment or
a i/B.C. treatise on physiology, P Ryl I. 21 Fr. 3%" εἰ[ς]
τόπον τῆς ὀσφύος, and in the mantic 76. 281: (iv/A.D.)
ὀσφύος δεξιὸν μέρος ἐὰν ἅλληται μεγάλως εὐπορήσει Kall]
δοῦλος καὶ πένης ἐκ κόπων, ““1{ the right part of the loin
quiver, a slave or poor man will prosper greatly after dis-
tress” (Edd.): cf. also the astronomical 26. II. 63° (iii/A.D. )
ΠΠαρθένου σιαγὼν ὀσφύες, ‘the cheek and loins to Virgo.”’
ὅταν,
‘‘whenever,” is construed (1) c. subj. pres. in such
passages as P Fay 109} (early i/A.D.) ὅταν πρὸς ἀνάνκαιν
(Δ ἀνάγκην) θέλῃς παρ᾽ ἐμοῦ χρήσασθαί τι, εὐθύς σε οὐ
κρατῶι, ‘‘whenever you from necessity want to borrow
anything from me, I at once give in to you”’ (Edd.), P Oxy
XIV. 167676 (iii/A.D.) τὸ σύνφορόν cov Tole ὅταν yap
θέλῃς ἡμᾶς πάντοτε ἰδεῖν, ἥδιστά σε παραδεξόμεθα, ‘do
what suits you; for when you wish to see us always, we
shall receive you with the greatest pleasure ’’ (Edd.), and
(2) c. subj. aor. in such passages as P Lips I. 10418 (c. B.C.
96-5) (= Witkowski*, p. 116) ὅταν ἡμῖν γρ]Ιάψης, ἔνψυχόν
τι λαμβάνω, P Εν] 11. 233? (ii/A.D.) ὅταν δὲ ἐπ᾽ ἀγαθῷ
ἐκβῶμεν καὶ τὸ δῶμα ἀσφαλισθήσεται ἡ διαβάθρα καγγε-
λωτὴ (4. καγκελλωτὴ) καὶ τὰ προσκήνια γενήσεται, “but
when we reach a fortunate issue and the house is established,
then a balustrade will be added to the stairway and the
porch’’ (Edd.), and P Grenf 11. 73% (late iii/a.p.)
(= Selections, p. 118) καὶ ὅταν ἔλθῃ σὺν Θεῷ, μαρτυρήσι
(ΞΞ ει) περὶ ὧν αὐτὴν πεποιήκασιν, “᾿ ἀπ when he arrives
by the help of God, he will bear you witness of what they
have done to her.”’
Of ὅταν c. ind., which occurs gzzzmgzzes in the NT, we
can quote P Hamb 1. 70'* (soon after A.D. 144-5) ὅταν τὸν
λόγον δίδομεν τῷ ἀφήλικι. In PSI 1V. 4345 (B.C. 261-0)
ὅταν περιοδεύω, the verb is probably in the subj., and in
P Par 261-14 (B.c. 162) (= Selections, p. 14) Wilcken (UPZ
i. p. 247) now reads ὅτ᾽ ἀνέβημεν for ὅταν ἔβημεν. See
however P Ryl 233 wf s., where, with reference to
ἀσφαλισθήσεται, the editors remark that *‘the writer
apparently forgot that ὅταν had preceded.”
For ὅταν c. imperf. (Mk 3", cf. Burton ὃ 315) we may
quote the curious anti-Christian inscr. in C. and B. 343°
-
OTE
(= il. p. 477) οὗτος ὃ βίος μοι γέγονεν (aoristic!) ὅταν ἔζων
ἐγώ. In Mk 113 we may perhaps translate ‘‘ when evening
fell,’’ i.e. the evening before the πρωί of 7°: in this way
an awkward sequence is avoided, cf. Pro/eg. p. 248.
OTE.
This common word is almost invariably construed in the
NT with the indicative and generally with the aorist: cf.
PSI IV. 3221 (B.c. 266-5) ὅτ᾽ ἔγραψ[άς μοι], ἐπιστολὴν
ἀπεστάλκειμεν ἐξ ᾿Αλεξα[νδρείας, 72. V. 4471 (A.D. 167) ὅτε
αὐτοῖς ἡ πολιτεία ἐδόθη. ᾿ΑΦ᾽ ὅτε occurs in an amusing
letter which a man writes to his wife who had left him, but
whom he wishes to return—P Oxy III. 5289 (ii/A.p.) of
Φαῶφι ἀφ᾽ ὅτε ἐλουσάμην pet ἐσοῦ οὐκ ἐλουσάμην οὐκ
ἤλιμζμδε (Δ ἤλειμζμδ αι) μεχρεὶ ιβ ᾿Αθύρ, ‘since we
bathed together on Phaophi 12 I never bathed nor anointed
myself until Athur 12”’ (Edd.). For ὅτε piv... ὅτε δέ,
see the Gnomon des Idios Logos ὃ 67 (= BGU V. p. 27) ὅτε
μὲν ἐξ ὅλων ὅτε δὲ ἐξ Hploouls ὅτ]ε δὲ ἐκ τετάρτ[ ο]υ ἀνελήμ[φ]-
θησαν. Vett. Val. p. 106%° ἔστι δὲ αὐτῆς καὶ ἄλλο σχῆμα,
ὅτε ἄρξηται πρῶτον μειοῦσθαι is an ex. of ὅτε c. conj.
According to the best attested reading the words ἥξει ὅτε
form no part of the true text in Lk 13%.
οτι.
(1) For ὅτι, ‘‘that,” introducing an objective clause after
verbs of knowing, saying, etc., cf. P Tebt II. 4098 (A.D. 5)
εἰδὼ[ς ὅ]τι ἐξίι)ουσίαν αὐτῶν ἔχει kal Λυσίμαχος kal σύ,
ΚΕ knew that both you and Lysimachus had plenty of
them” (Edd.), P Fay 109° (early i/A.D.) νομίσας ὅτι (cf.
Mt 517) κιχρᾷς por αὐτούς, ““ consider that you are lending
them (sc. staters) to me’’ (Edd.), BGU III. 8464* (ii/a.p.)
(= Selections, p. 93) γεινώσκειν σαι θέλω, ὅτι οὐχ [HA] Lov,
ὅτι ἀναβένις (1. ἀναβαίνεις) els τὴν μητρόπολιν, “1 wish
you to know that I had no hope that you were coming
up to the metropolis,” 74.9 αἴγραψά σοι, ὅτι γυμνός εἰμει,
“1 wrote you that I am naked,” and P Tebt II. 420+
(iii/A.D.) οἴδατε ὅτι ἀπὸ ζημίας ἠμί, ‘‘ You know that I
am blameless.” Ὅτι, however, is frequently omitted, e.g.
BGU IIL. 8153(ii/a.p.) γεινόσκιν σε θέλω [τὴ]ν ἐπιστολήν
σου ἔλαβε (corrected by another hand into ἔλαβα): similarly
inthe NT. The periphrasis with ὅτι has superseded acc. c.
inf. in nearly all NT writers, but the two constructions have
been mixed in P Oxy II. 2377.8 (A.p. 186) δηλῶν ὅτι εἰ τὰ
ἀληθῆ φανείη μηδὲ κρίσεως δεῖσθαι τὸ πρᾶγμα : cf. Ac 271°
and Aristeas 125. In Mk 9!4°3 the AV rightly takes ὅτι =
τί, ‘why ”’: for this use of ὅτι in zzdirect interrogation, see
the exx. in Field (ores, p. 33.
(2) “Ore rvecttativum, when it is practically equivalent
to our quotation-marks, is seen, as in Mt 774 a/., in P Oxy
IV. 7444 (B.C. 1) (= Selections, p. 33) εἴρηκας δὲ ᾿Αφροδι-
σιᾶτι ὅτι μή pe ἐπιλάθῃς, “you told Aphrodisias ‘Do not
p- 103) ἡ μήτηρ pov εἶπε ᾿Αρχελάῳ, ὅτι ἀναστατοῖ pe, ‘my
mother said to Archelaus, ‘He upsets me,’’’ and 2ό. VII.
1064° (iii/A.D.) γενόμενος πρὸς ᾿Αχιλλᾶν πυνθανόμενος περὶ
σοῦ ἔφη ὅτι ἐν τῇ Ψώβθει ἐστίν, “1 went to Achillas and
inquired about you and he said ‘ He is αἱ Psobthis.’’’ Cf.
the construction in such passages as P Oxy III. 533%
463 ou
τὰς συνθήκας φρόντισον τοῦ χαλκοῦ, ‘‘tell Zoilus the
cultivator from Sento that in accordance with the agreements
he must look after the money” (Edd.), and P Tebt II. 4161”
(iii/A.D.) petaSe(= 0)s kal ᾿Ακουτᾶτι τῷ ἀδελφῷ ὅτι ἐὰν
Χρίαν τινὸς ἔχῃ ἣ γυνή μου ποίησον αὐτῆς τὴν χρίαν ἕως
ἔλθω, ‘‘tell my brother Akoutas also to do anything that my
wife requires until Icome” (Edd.). For the redundant ὅτι,
cf. further P Oxy XIV. 16688 (iii/A.D.) πρότερον μὲν ἔλεγεν
ὅτι ἢ δός μοι (ἀρτάβας) 1B, ἢ λαβὲ (ἀρτ.) LB, ““ formerly he
said ‘ Either give me 12 artabae or take 12 art.’” (Edd.), zd.
1682° (iv/A.D.) ἀναγκαίως δὲ καὶ ἡμεῖν ἐπίστειλον ὅτι εἰ ἧς
ἐπιδημήσασα, ‘do you by all means send word to us
whether you have arrived ’’ (Edd.).
(3) ὅτι, as a causal particle, ‘* because,” may be illustrated
by P Par 48)" (B.c. 153) καλῶς οὖν ποιήσεις παραγίνεσθαι
ἡμῖν εἰς Iloel, ὅτι καταπλεῖν μέλλομεν πρὸς τὸν βασιλέα,
BGU II. 4235 (a soldier to his father—ii/a.D.) (= «δεσεξζογις,
Ρ. 91) ἵνα cov προσκυνήσω τὴν Xépay, ὅτι pe ἐπαίδευσας
καλῶς, ‘“‘that I may kiss your hand, because you have
brought me up well,” and 24. III. 846° (ii/a.D.) (= Selections,
p- 94) αἰδ[υ]φσοπο[ζύ]μην (/. ἐδυσωπούμην) δὲ ἐλθεῖν eis
KapaviSav ὅτι campas παρμριπατῶ (/. περιπατῶ), “but I
was ashamed to come to Karanis, because I am going about
in rags.”
(4) A few miscellaneous exx. may be added. P Oxy I.
37: }2 (report of a lawsuit—a.D. 49) (= Se/ections, p. 49) ὅτι
δὲ ταῦτα ἀληθῆι λέγωι, ἔστιν γράμματα αὐτῆς δι᾿ ὧν
ὁμολογεῖ εἰληφέναι, “᾿απὰ in proof that I am telling the
truth, there are the documents in which she admits that she
has received them (wages).” For the consecutive ὅτι in
Jn 7° Bauer (HZNT ad/.) cites Pelagia-Legenden, p. 20, τί
διδοῖς τοῖς ἀμνοῖς σου, ὅτι ζωὴν αἰώνιον ἔχουσιν ; A similar
ex. is cited by Radermacher (G7. p. 160) from the “εἴα
Christophort, ed. Usener 68, 18: τοιοῦτοι yap εἰσιν οἱ θεοὶ
ὑμῶν, ὅτι ὑπὸ γυναικὸς ἐκινήθησαν. With the NT οὐχ ὅτι
(2 Thess 3° αλ) cf. μὴ ὅτι in P Lond 4235 (B.c. 168) (= I.
Ρ. 30, Selections, p. 10), μὴ ὅτι ye τοσούτου χρόνου
ἐπιγεγονότος, ‘‘not to speak of so much time having gone
by.” In the difficult 1 Tim 67 Parry reads οὐδ᾽ ὅτι
(= nedum) with a similar meaning: see his note ad /., and
for a different view Field Mofes, pp. 212, 243. In 2 Cor
519 αἱ. ὡς ὅτι is taken by Blass Gr.” Ρ. 321 f. as = Attic ὡς
c. gen. abs. (Vg gwasz), but in papyri of late date ὡς ὅτι
often means merely ‘‘that,” e.g. CPR I. 19% (A.D. 330)
πρώην βίβλια ἐπιδέδωκα τῇ σῇ ἐπιμελείᾳ ὡς ὅτι ἐβουλήθην
τινὰ ὑπάρχοντά μου ἀποδόσθαι, where Wessely (p. 58)
notes “" ὡς ὅτι seem combined, where the single word would
be adequate,” and cites as a further ex. Papyrus No. 6085
ὡς ὅτι χρεοστεῖται ἐξ αὐτοῦ ὁ κύρις Lavds.
A superfluous ὅτι in ὡς ὅτι c. superlat. is seen in Roberts-
Gardner 65!7 (B.c. 101-100 or 100-99) (β)οῦν ὡς ὅτι
κάλλιστον παρήγαγον. The editors compare C/4 ii. 482*®
(B.C. 41-30) παραστήσαντες ὡς ὅτι κάλλιστα θύματα.
>
Ov.
In addition toits regular use with the ind., οὐ is frequently
found in the papyri with the participle, due apparently to
the fact that it is the proper negative for a statement of fact.
Exx. are P Oxy IV. 726° (A.D. 135) οὐ δυνάμενος δι᾽
(ii/ili a.D.) εἴπατε Ζωίλῳ τῷ ἀπὸ Σεντὼ γεωργῷ ὅτ[ι] kata | alo ]@evelay πλεῦσαι, ‘since he is unable through sickness
ΓΝ
ου
to make the voyage” (Edd.), and P Amh II. 78?! (a.p. 184)
τοιαύτης ο[ὖ]ν αὐθαδίας ἐν αὐτῷ οὔσης οὐ δυνάμενος
[ἐν]καρτερεῖν ἐπιδίδωμι, ‘“ his audacity having reached this
pitch I can endure no longer and present this petition.”
See further Proleg. p. 231 f.
In support of the translation ‘‘ I determined not to know”
in 1 Cor 2, we may cite P Par 2657 (B.c. 163) (= UPZi.
Ρ-. 248) οὐκ ἐκρίναμεν καταχωρῆσαι, ‘we determined not to
record,” P Tebt I. 124° (c. B.c. 118) οὐκ (ἐκδρίναμεν
ἐξαρ[ιθ]μεῖ[σθαι, “we determined not to be counted,” and
the classical formula in P Hamb I. 27° (B.c. 250 (249)) οὐκ
ἔφη εἰδέναι, ‘he said that he did not know.”
The origin of the double negative οὐ μή is fully discussed
by Moulton Pro/eg. p. 187 ff. When we pass to its actual
occurrences in the NT, we find that these for the most part
are found in passages derived from the OT and in the
Sayings of our Lord, which, therefore, have Semitic
originals. This corresponds with the rarity of οὐ μή in
the papyri. See, however, the following passages—P Par
4085 (B.c. 164-158) (= Witkowski”, p. 72) γίνωσκε σαφῶς
ὅτι... {πρὸς σὲ ov μὴ εἰσέλθω», P Oxy 1. 119% 14% (ii/iii
A.D.) (= Selections, p. 103) ἢ οὐ θέλις ἀπενέκκειν (Δ ἀπενέγ-
και) per’ ἐσοῦ εἰς ᾿Αλεξανδρίαν, οὐ μὴ γράψω σε ἐπιστολήν
«ον ἂμ μὴ πέμψῃς, οὐ μὴ φάγω, οὐ μὴ πείνω, “if you refuse
to take me along with you to Alexandria, I won’t write you
a letter. . . If you do not send, I won’t eat, I won't
drink,”’ P Leid Wviii- 9 (ii/iii a.p.) (= II. p. 107) ἐὰν θέλῃς
yove(= at)kas ov μὴ σχεθῆναι ὑπὸ ἄλλου ἀνδρός, P Oxy
VI. 903'° (iv/A.p.) a man declares regarding his wife
ἀπεντεῦθεν οὐ μὴ κρύψω aiti(v> πάσας pov τὰς κλεῖς,
‘“henceforward I shall not hide all my keys from her,” and
the magic P Lond 4677 (iv/a.p.) (= 1. p. 73) οὐ μὴ
ἐάσω.
For the still stronger negative οὐδ᾽ οὐ μή Radermacher
(Gr. p. 172) cites Wessely Papyrorum scripturae Graecae
specimina XXVI.: τῷ μεγίστῳ κραταιῷ θεῷ Σιοκνοπαίῳ
παρὰ ᾿Ασκληπιάδου τοῦ ᾿Αρείου. εἰ οὐ δίδοταί μοι συμ-
βιῶσαι Ταπεθευτι Μαρρειους οὐδ᾽ οὐ μὴ γένηταί μοι γυνή,
ὑπόδειξόν μοι καὶ κύρωσόν μοι τοῦτο τὸ γραπτόν. πρώην
δ᾽ Av Ταπεθευς ’Qplwvos γυνή. Cf. also P Petr ΤΙ. 13(19)*
(B.C. 258-253) τοῦτο {δ᾽ ἔχε τῆι δια[νοία]ι, ὅτι οὐθέν σοι
μὴ γενηθῆι λυπηρόν, P Alex 4! (iii/B.c.) (= Witkowski’,
Ρ. 52) οὐδείς σε ἀνθρώπων μὴ ὠφειλήσηι, and P Oxy XII.
1483!° (ii/iii A.D.) ἐξωδίασας τοῖς αὐτοῖς ὧν οὐδὲ ts μὴ
παρεδέξατο τιμήν, ‘‘you have spent upon them things of
which absolutely no one has received the value” (Edd.).
In a legal process of the 2™4 half of iv/A.D. published in
Archiv i. p. 293 ff. we have 1:9 6 δὲ ἀδελφὸς Φιλάδελφος
ὃς καὶ ἐν τῇ Αἰγύπτῳ ἐστὶν καὶ οὐ μετ᾽ οὐ πολὺ ἥξει, where
the phrase οὐ μετ᾽ οὐ πολύ can only mean ‘‘after no long
time”: cf. BGU II. 61414 (a.p. 216), and Gradenwitz
Einfiihrung i. p. 40 n.1 In MGr (Pontic) ᾿κί is used for
“note
ov.
For this relative adverb = ‘‘where,’’ cf. PSI VI. 62017
(ili/B.C.) τὸ ταμιεῖον οὗ ἔκειτο ὁ. . οἶνος, “the store-house
where the wine was placed,” P Tebt I. 1054! (B.c. 103) οὗ
ἂν συντάσσηι ἐν] τῆι αὐτῆι κώμηι, “Cat whatever place he
may fix in the said village,” P Par 4719 (c. B.c. 153)
464
|
οὐδείς
(= Selections, p. 22) ἐνβέβληκαν ὑμᾶς (1. ἡμᾶς) εἰς ὕλην
μεγάλην καὶ οὗ δυνάμεθα ἀποθανεῖν, ‘‘they have cast us
into a great forest, where we may possibly die,” and P
Ryl 11. 145!® (a.p. 38) οὗ καὶ κα(ταγείνονται), ‘‘ where
they live.”
οὐά.
For this interjection denoting wonder real or ironical
(Mk 157%), not commiseration, as ovat (g.v.), cf. Epict. ili.
23. 24 ἐπαίνεσόν pe. . . εἰπέ μοι ‘ova’ καὶ “θαυμαστῶς,
οὐαί.
This word, which is not found in class. Greek, but is
common in the LXX and NT, occurs in a farce of date
rather earlier than the Roman period, P Oxy III. 413!4f
oval cot, ταλαίπωρε, ἄκληρε, ἀϊλγ]εινέ, ἀναφρόδιτε' otal
σοι" οὐαί μοι, ““Νῆος to thee wretched, hapless, miserable,
loveless one! Woe to you, woe to me!” (Edd.). Cf. also
Epict. ili. 19. I, 22. 32 ovat por.
οὐδαμῶς.
P Tebt I. 2453 (B.c. 117) τὰς δὲ Kat ἄνδρα γραφὰς
οὐδαμῶς προέμενοι, ‘but failing to issue the lists of indi-
vidual items” (Edd.), 26. 2741 (B.c. 113) ἐν τῆι αὐτῆι
ταλαιπωρίαι διαμένεις οὐδαμῶς τὰ παρὰ τὸ Selov (/. δέον)
κεχειρισμένα διωρθωμένος, ““Ὑουχ still continue in the same
miserable course with no improvement whatever in your
improper procedure” (Edd.), and 2d. 584 (B.c. 111) οὐδαμῶς
προσκεκλήμεθα, ‘‘ we have not yet been summoned’ (Edd.).
In P Meyer 23? (not before end of iv/a.D.) οὐδαμὶ yap
ἀνέμινα τοσοῦτον χρόνον ἐνταῦθα, “for never have I
waited here for so long a time,” the editor regards οὐδαμί
as written for οὐδαμῇ = οὐδαμᾶ = οὐδαμοῦ, οὐδαμόθι, not
for οὐδαμῶς. For οὐθαμόθεν cf. P Lond 231° (B.c. 158-7)
(=I. p. 38). See further s.v. μηδαμῶς.
οὐδέ
is used adverbially = ‘not even,” as in Mk 651, 1 Cor 5},
in P Oxy XIV. 16608 (iii/a.D.) τοὺς ἐγδοχεῖς οὐκ ἔπεμψας
ὡς ἐνετειλάμην σοι, ἀλλ᾽ οὐδὲ ἔγραψας εἰ ἀπετάξαντο, ‘you
have not sent the middlemen as I bade you, and you have
not even written whether they departed” (Edd.), 24. 1765+
(iii/A.D.) οὐδὲ ἅπαξ ἠξίωσάς μοι γράφειν, ‘‘not even once
have you deigned to write me.” For οὐδὲ εἷς, as in Ac 455,
cf. 26. 16689 (iii/A.D.) Kal οὐκέτι φόβος οὐδὲ εἷς Ever, “Sand
there is no longer any fear at all” (Edd.), 2d. I. 1221?
(iii/iv A.D.) ἡμεῖ[ς] δὲ aypeve τῶν θηρίων δυνά[με]θα οὐδὲ
ἕν, ‘‘and we cannot catch a single animal ”’ (Edd.).
οὐδείς.
P Alex 4° (iii/B.c.) (= Witkowski’, p. 52), οὐδείς σε
ἀνθρώπων μὴ ὠφειλήσηι. For a similar use of οὐθείς, cf.
P Petr 11. 13(19)!8 (B.c. 258-3) (= Witkowski?, p. 20)
τοῦτο {δ᾽ ἔχε τῆι δια[νοία]ι, ὅτι οὐθέν σοι μὴ γενηθῆι
λυπηρόν, ἀλλὰ πᾶν ἐμοὶ ἔστ]αι πεφροντισμένον τοῦ σε
γενέσθαι ἄλυπον, ‘‘but hold this fact in your mind, that
nothing vexatious may happen to you, but that I have used
every forethought to keep you free from trouble’’ (Ed.).
Another ex. of the neut. οὐδέν is the illiterate BGU II. 380"
(ili/A.D.) (= Selections, p. 105) οὐδὲν περισότε[ρ]ον ext σε.
οὐδ΄ ποτε
“there is nothing so much the matter with you.’’ The
stronger οὐδέν is sometimes used for οὐ : see Epict. iv. ro.
36 οὐδὲν κωλύονται ἀθλιώτατοι εἶναι Kal δυστυχέστατοι
(cited by Radermacher G7. p. 26), and possible NT exx. in
Ac 18! (but cf. Blass Gr. p. 104), Rev 377, The usual
accumulation of negatives may be noted in P Oxy VIII.
11184 (j/ii A.D.) odSev[d]s αὐτοῖς οὐδὲ ἄλλῳ οὐδενὶ ἐξ
ὑστέρου [κατ]αλειπομένου λόγου [περ]ὶ οὐδενὸς ἁπλῶς...
‘*without any claim being left to them [debtors] or to any
one else for the future in any respect. . .” Cf. also for
οὐδέν strengthening the negative, as in Mk 154f, P Oxy II.
294)° (A.D. 22) (= Selections, p. 35) where a man, whose
house has been searched in his absence, writes to his
brother—éy@ δὲ αὐτὸς οὕπω οὐδὲ ἐνήλεπα (/. ἐναλήλιφα)
ἕως ἀκούσω φάσιν παρὰ σοῦ περὶ ἁπάντων, “but I am
not so much as anointing myself, until I hear a report from
you on all points.”
οὐδέποτε.
P Hib I. γ85 (B.c. 244-3 (243-2)) οὐδέποτε ὑ[ πα]κήκοας
ἡμῶν, “‘ you have never listened to me” (Edd.): cf. P Oxy
VII. 1062" (ii/A.p.). The word appears to be rare in our
sources,
οὐδέπω,
“not yet,’’ as in the contract of apprenticeship P Oxy
II. 2755 (A.D. 66), where a boy is described as—ovSérw
ὄντα τῶν ἐτῶν, “not yet being of age,’’ ie. not yet having
reached the legal age of fourteen years, when men become
liable to the poll-tax: cf. 26. 27318 (a.D. 95), the cession
by a woman of certain arourae of land to her daughter—
οὐδέπω οὔσῃ ἐν ἡλικίᾳ. In P Ryl II. 1787 (early i/a.v.)
it is laid down in an agreement with a nurse that she shall
give back the sum she is found to owe for the period of
nursing not completed—mpds ὃν οὐδέπωι τετρόφευκεν
χρόνον.
οὐθείς.
This late form of οὐδείς is usually said to occur first early
in iv/B.c., but if the dating is correct, a wooden tablet,
P Strass II. 125* κοὐθέν σοι ἐνκαλῶ, carries it back to
v/iv B.c. It is predominant throughout the Ptolemaic
period, but during i/a.p. οὐδείς reasserts itself, and before
iii/A.D. has driven out οὐθείς. It is therefore a proof of
the accuracy of our great NT Uncials that οὐθείς, by this
time obsolete in general usage, should have survived in such
passages as Lk 22%, Ac 197, al. Cf. Proleg. p. 56 and
the full details in Mayser Gy. p. 180ff., and Thackeray
Gr. i. p. 58 ff. See also for the inscrr. Thieme, p. 9. It
may be added that in Cicero’s Greek quotations the form
οὐθείς does not occur. It is found in Epict. Exch. xxxii. 2
καὶ τοῦτο οὐθεὶς κωλύσει. Both forms appear in Musonius—
p. 30% οὐθενός, 73.15 οὐδέν.
One or two sporadic exx. of the form from different
centuries must suffice here—P Eleph 13 (B.c. 223-2)
(= Witkowski®, p. 43) ὃ δὲ ἐπήινει μόνον, ἐπέταξεν δ᾽ οὐθέν,
P Par 45° (B.C. 153) (= Witkowski®, p. 84) ἄνευ τῶν θεῶν
οὐθὲν γίνεται, P Grenf II. 36" (B.c. 95) οὐθὲν ἡμῖν κακὸν
ἐποίησεν, and P Tebt II. 278°* (acrostics—early i/a.D.)
οὐθὲν τηλικούτωι, “it was nothing to one like him”’ (Edd.).
Part V.
465
3
OUV
οὐκέτι.
For οὐκέτι, ‘no longer, no more,’’ cf. P Par 49%?
(B.C. 164-158) (= Witkowski?, p. 71) εἴπερ οὖν ἐστιν αὕτη
ἡ αἰτία καὶ διὰ τοῦτο οὐκέτι ἥκει πρὸς ἐμὲ αἰσχυνθείς,
P Oxy XIV. τ668198. (iii/A.p.) καὶ οὐκέτι φόβος οὐδὲ εἷς
ter ἐὰν οὖν θέλεις, ἴσελθε καταφρονῶν, [[érl]] ἡμεῖς γὰρ
a? 66
οὐκέτι δυνόμεθα ἔσω μεῖναι, ‘and there is no longer any
fear at all; so if you will, come boldly ; for we are no longer
able to stay indoors” (Edd.), and P Ryl II. 244° (iii/a.p.)
οὐκέτι περὶ τοῦτο γέγονα, “1 have done nothing further in
the matter” (Edd.).
οὐκοῦν.
In the NT only in Jn 18%? οὐκοῦν βασιλεὺς εἶ σύ; ““50
then you are a king?” The word expects an affirmative
answer: cf. German ‘‘ nicht wahr?”
οὖν.
This common particle, which occurs in the NT nearly
500 times, is used in our sources in a variety of connexions,
the exact shade of meaning being determined by the
context.
(1) For the causal meaning ‘‘therefore” we may cite
BGU II. 423" (ii/aA.p.) (= Sevectzons, p. 91) Kal καλῶς
pol ἐστιν. ἐρωτῶ ce οὖν, κύριέ pou πατήρ, γράψον μοι
ἐπιστόλιον πρῶτον μὲν περὶ τῆς σωτηρίας σου... , “it
is well with me. I beg you, therefore, my lord father, write
me a letter, first regarding your health ... ,” and P Oxy
XIV. 16651 (iii/A.D.), where a son in urgent need of oil
writes to his father—dvayxalws οὖν, ἐὰν ἔτι παρὰ σεαυτῷ
χρ[ἴ]ον ἔχῃς, δήλωσον ἢ τῷ vie σου ἢ ᾧ ἐὰν σὺ βούλῃ
τούτους μοι ἐν τάχει παρα[σ]χεῖν, ‘perforce, therefore, if
you have still with you any unguent, instruct your son or
any one else you wish to supply me with them speedily ”
(Edd.).
(2) Οὖν is very common in a looser temporal sense,
resuming or continuing a narrative, as in P Oxy X. 12937
(A.D. 117-38) κόμισαι παρὰ Dapatos Μάρκου ἐλαίου
ἀφροδί(ισιακοῦ) καλοῦ μετρητὰς τέσσαρας ἥμισυ κομισα-
μένη οὖν δήλωσόν μοι, “receive from Saras son of Marcus
four and a half metretae of fine aphrodisiac oil ; and having
done so let me know” (Edd.). For the combination μὲν
οὖν in the same connexion (as in Ac 1618, 241, a/.), cf.
P Oxy II. 281° (complaint against a husband—a.p. 20-50)
συνεβίωσα Σαραπίωνι. . . ἐγὼ μὲν οὖν ἐπιδεξαμένη αὐτὸν
εἰς τὰ τῶν γονέων μου οἰκητήρια λειτὸν παντελῶς ὄντα,
ἀνέγκλητον ἐματὴν ἐν ἁπᾶσει παρειχόμην, “1 married
Sarapion ... as he was destitute of means I received
him into my parents’ house, and I for my part conducted
myself blamelessly in all respects” (Edd.), 26. 282° (com-
plaint against a wife—a.D. 30-35) συνεβίω[σα] Δημ[η]τροῦτι
Ἡρακλείδου, καῇ ἐϊγὼ μὲν οὖν ἐπεχορήγησα αὐτῇ τὰ ἑξῆς
καὶ ὑπὲρ δύναμιν, “I married Demetrous, daughter of
Heraclides, and I for my part provided for my wife in a
manner that exceeded my resources” (Edd.).
(3) Oty is also used with an intensive force in exhor-
tations, etc.—P Lond 284 (c. B.c. 162) (=I. p. 43)
καλῶς οὖν ποισῇς φροτίσαι (/. φροντίσαι) μοι σιτάριον,
““please be sure to look after the grain for me,” P Tebt I.
337 (B.C. 112) (= Selections, p. 30) φρόν]τισον οὖν ἵνα
60
”
OUT@
γένηίται) ἀκολούθως, ‘take care that action is taken in
accordance with it (a letter), P Ryl 11. 229! (a.p. 38)
παρεδεξάμην σοι πάντα. παρακάλεσον οὖν τὴν γυναῖκά
σου τοῖς ἐμοῖς λόγοις ἵνα ἐπιμελῆται τῶν χοιριδίων, ‘1
have given you every allowance. Urge your wife from me
to look after the pigs” (Edd.), BGU I. 375 (Δ... 50) ὅρα
οὖν μὴ αὐτὸν κατάσχῃς, “566 then that you do not detain
him,” and P Oxy I. 115! (letter of consolation—ii/a.D.)
(= Selections, p. 96) ἀλλ᾽ ὅμως οὐδὲν δύναταί τις πρὸς τὰ
παρηγορεῖτε οὖν ἑαυτούς, “but still there is
nothing one can do in the face of such trouble. So I leave
you to comfort yourselves” (Edd). In drawing attention
to this usage, Mantey (#x/. VIII. xxii. p. 210f.) thinks
that this emphatic sense might be given to οὖν in about 65
places in the NT, e.g. Mt 3°10 εὐ By all means produce
. . Every tree, vest assured
”
τοιαῦτα.
fruit worthy of acceptance. .
that does not produce good fruit . . .
(4) From this is developed a slightly adversative sense
in such a passage as P Tebt I. 3715 (B.c. 73) ἐγὼ οὖν
περισπώμενος περὶ ἀναγκαίων γέγραφά σοι ἵνα ἱκανὸς γένῃ,
““howbeit as I am occupied with urgent affairs, I have
wiitten to you, in order that you may undertake the
matter”; cf. Ac 254, 28°, and Mantey wf s. p. 207 f.
(5) Οὖν intensifies the indefiniteness of a preceding pro-
noun in P Lond 1171 verso (c)® (A.D. 42) (= ΠΙ. p. 107)
ἢ ὅστις οὖν τῶν ὑπηρετῶν, P Amh 11. 865 (a.p. 78) καθ᾽
ὁνδήποτε οὖν τρόπον, ‘of whatever description,’ P Ry] II.
243° (ii/A.D.) ὅσα ποτὲ οὖν ἐὰν ἀνα{ζνα)λώσῃς ἰς τὴν τοῦ
κλήρου κατεργασίαν, ἡμεῖν ἐνλόγησον ἐπὶ λόγου, ‘put
down to our account everything you expend on the
cultivation of the holding” (Edd.), and P Par 5741240
(ili/A.D.) (= Selections, p. 113) ὅστις ποτ᾽ οὖν εἶ.
“Λοιπὸν οὖν, which is read in 1 Thess 448 AD, is found
in the private letter BGU IV. 1079° (A.D. 41) ἔπεμψά σοι
ἄλλας δύο ἐπιστολάς, διὰ Νηδύμου μίαν, διὰ Kpovlov
μαχαιροφόρου μίαν. λοιπὸν οὖν (‘then at last”) ἔλαβον
παρὰ το(ῦ) “ApaBos τὴν ἐπιστολὴν καὶ ἀνέγνων καὶ
ἐλυπήθην. See further s.v. λοιπός. Oty has not survived
in MGr.
οὔπω.
An interesting ex. of this strong negative is afforded by
P Oxy II. 29418 (A.p. 22) (= Se/ectzons, p. 35), where a
man, who is anxious regarding certain news, writes to his
brother—éy@ δὲ αὐτὸς οὔπω οὐδὲ ἐνήλεπα (= ἐναλήλιφα
ἐμαυτὸν) ἕως ἀκούσω φάσιν παρὰ σοῦ περὶ ἁπάντων, ““1
am not so much as anointing myself until I hear word from
you on each point” (Edd.). Other exx. are P Hlamb I.
27° (B.C. 250) τὴν δὲ τιμὴν οὕπω ἐκεκόμιστο, ‘but he has
not yet received the price,’ P Tebt II. 423! (early iii/a.p.)
οὔπου (/. οὔπω) μοι ἐδήλωσας περὶ τ]ούτου, ‘‘you have
not yet told me about it,” and P Oxy XIV. 17638 (alter
A.D, 222) οὔπω μέχρι σήμερον τὰ πλοῖα τῆς ἀνώνας ἐξῆλθεν,
In PSI IV. 42318 (iii/B.c.) the two parts of the word are
separated—ov yap mw εἰργασμένοι εἰσὶν κτλ.
ae?
οὐρά,
A.D.) (Ξ: ΠΡ. 115) δράκοντα δακόνοντα κονοντα τὴ
400
|
|
OupBavos
(Δ δάκνοντα τὴν) οὐράν, and in the magical P Lond 121887
(ili/A.D.) (=I. p. 111) φυλακτήριον ἡ οὐρὰ κτλ. MGr
οὐρά, voupa (see Thumb Handbook, p. 25).
οὐράνιος,
“heavenly,” is seen in P Eud 24 (before B.c. 165)
οὐράνια διδασκαλέα, and in P Thead 498 (a.p. 307-324?)
ls γνῶσιν τῆς οὐρανίου αὐτοῦ πρ[ο]μηθείας [ἀ]φῖκται. In
both these instances it is an adj. of two terminations as in
Lk 2% στρατιᾶς οὐρανίου (but subst. οὐρανοῦ in B* D*),
and Ac 2615 τῇ οὐρανίῳ ὀπτασίᾳ. The fem. in -α, as in
class. Greek, is restored by the editor in PSI I. 863 (a.p.
367-375) ὁμολ[ογῶ ὀμνὺς τὴν θεί]αν Kal οὐρανίαν τύ]χην
κτλ. The adj. is naturally common in the magic papyri,
e.g. P Lond 467 (iv/a.p.) (=I. p. 70) πᾶς δαίμων
οὐράνιος καὶ αἰθέριος Kal ἐπίγειος καὶ ὑπόγειος : οἴ, also
the horoscope 76. 130" (i/ii A.D.) (=I. p. 133), where a
master of astrology urges his pupil to be very exact in the
application of the rules which the ancient Egyptians had
discovered and handed down with such care—t]év Alyv-
πτίων οἱ τὸ παλαιὸν ἄ[νδρ]ες γενόμενοι [γ]νησίως τὰ περ[λ]
τὰ οὐράνια φιλοπονήσαντες ἀπέλειπον τὴν περὶ
αὐτῶν γνῶσιν, and the imprecation Wiinsch 4/ p. 177
(iii/A.D.) δρκίζω σε τὸν θεὸν τὸν τῶν οὐρανίων στερεωμάτων
(cf. Gen 18) δεσπόζοντα ᾿Ιάω tBona.
οὐρανόθεν.
See Lob. FAryn. p. 93.
οὐρανός.
For οὐρανός in the wide sense of ‘‘sky,’’ ‘‘heaven,” as
opposed to γῆ, “earth,” cf. P Leid G1 (p.c. 181-145)
(=I. p. 42), a prayer to the gods that they would grant
to Ptolemy Philometor and Berenice—kvprelay τῶν [ὑ]πὸ
τὸν οὐρανὸν χώρωϊν, ‘‘dominationem terrestrium regionum ”
(Ed.), and the magic P Lond 1217 (iii/a.p.) (=I. p. 93)
πρὶν γενέσθε (/. γενέσθαι) οὐρανὸν ἢ γῆν ἢ θάλασσαν κτλ.
The thought of a series of heavens, as in 2 Cor 12%, may be
illustrated from PSI I. 29? (iv/a.p. ἢ) ἐπικαλοῦμέί( = al)
σε τὸν καθήμενον ἐν TO πρώτῳ οὐρανῷ .. . ἐν τῷ β οὐρανῷ
... ἐν τῷ Ὑ οὐρανῷ κτλ. Ρ Heid 65 (iv/a.p.) (= Se/ec-
tions, p. 126) πιστεύομεν γὰρ τὴν πολιτίαϊν σῆου ἐνν
οὐρανῷ is evidently a reminiscence of Phil 4293. On the
use of the plur. οὐρανοί in the NT, see Blass Gr. p. 83,
and the statistics in Hawkins Hor. Syx.* p. 52f. A new
subst. οὐρανουσία occurs in P Lond 1218 (iii/a.p.) (= 1.
p- 110).
Οὐρβανός.
This proper name of a συνεργός of Paul (Rom 169) in
Rome or Ephesus (cf. Milligan Documents, p. 182 ff.)
is found in the Septuagint Memorial from Hadrumetum
(iii/A.D.) reproduced by Deissmann 8S Ρ, 274 ff., along
with other persons who were probably slaves or had been
emancipated—e.g. 4f ἄπελθε πρὸς τὸν Οἰ(ὐ)ρβανόν, ὃν
trex(e)v Οὐρβανά. Both Urbanus and Urbana are found
in the Latin inscrr. (Dessau 7566, 7986 a/.): see further
Lightfoot βάλ ῥέα», p. 172.
3
ους
οὖς.
P Oxy II. 2370}. (A.p. 186) ὦτα παρέχω ἄνοα αὐτῷ,
“T turned a deaf ear to him”’ (Edd.): cf. Ac 757 συνέσχον
τὰ ὦτα αὐτῶν. In ἃ magic spell for procuring the public
appearance of a deity P Lond 1213 (iii/a.p.) (=I. p. 95)
ἄνοιξόν μου τὰ ὦτα ἵνα μοι χρηματίσῃς περὶ ὧν σε ἀξιῶ ἵνα
ἀποκριθῇς μοι. See further s.v. ὠτίον.
οὐσία,
ὁ property in land,” ‘‘estate” (cf. Lk 1 5124) can be illus-
trated from Ptolemaic times by P Tebt I. 653 (B.c. 140-139)
ajr’ οὐσιῶν, with reference to the proceeds derived “' from
properties.’’ In Roman times the word is very common, e.g.
P Ryl II. 1267 (a.p, 28-9) γεωρ]γοῦ τῆς ᾿Ιουλίας Σεβ[αστῆς]
οὐσίας, ‘farmer on the estate of Julia Augus a,” 16. 1.819
(A.D. 34) τῶν ἐλαιώνων τῆς αὐτῆς οὐσίας, “the olive-yards
of the aforesaid estate,’’ P Oxy III. 471% (ii/a.p.) τὴν
οὐσίαν αὐτοῦ καὶ τῆς γυναικὸς καὶ τῶν περὶ αὐτὸν ἀναλη[μ]-
φθῆναι κελεύεις, “you order his property and that of his
wife and friends to be confiscated ”’ (Edd.), «1 The word is
used of Imperial estate in such a passage as P Ryl II. 1348
(A.D. 34) γεωργοῦ τῆ[9] Τιβερίου Καίσαρος Σεβαστοῦ
οὐσία(ς) Γερμανικιανῆς, ‘farmer on the Germanician estate
of Tiberius Caesar Augustus.” For the corresponding use of
the adj. οὐσιακός, cf. P Tebt II. 3177 (a.p. 174-5) ἐπὶ τοῦ
κρατίστου οὐσιακοῦ ἐπιτίρόϊπου Οὐλπίου Ἡρακλείδου,
“before his highness the procurator of the Imperial estates ”’
(Edd.), α΄, and on the οὐσιακὴ γῆ as the patrimonial
possession of the Emperor, see Chrest. I. i. p. 298 ff.
For οὐσία in the sense of ‘‘ essence,” ‘ being,” cf. P
Leid Wi: 85 (ii/iii ap.) (=II. p. 105) ἀποσκεδασθήτω pov
πᾶσα φηλόξ (/. φλόξ), πᾶσα δύναμις οὐσίας (cf. MGr πάνω
στὴν ov., “in the prime of life’’), and on the general use of
οὐσία and οὐσιάζω in the magic papyri, see Wiener Studien
xl. (1918), p. 5 ff. For the ὁμοούσιος of the Creeds Sharp
(Zpict. p. 128) compares Epict. ii. 8. 2 τίς οὖν οὐσία θεοῦ ;
σάρξ ; μὴ γένοιτο κτλ.
2
οὔτε.
P Petr III. 53 (7)® (iii/B.c.) (= Witkowski?, p. 45) οὐκ
οἶμαί σε ἀγνοεῖν οὔτίε. .. . ἀἸπεσχίσθην drdaqd....,
P Oxy XIV. 16418 (a loan with right of habitation—a,p. 68)
οὐκ οὔσης pe οὔτ᾽ ἄλλῳ οὐδενὶ ἐξουσίας ἐκβάλλιν σε οὐδὲ
τοὺς παρὰ σοῦ ἐκ τοῦ ἐνοικισμοῦ, ‘neither I nor any one
else having the right to expel you or your agents from the
habitation” (Edd.), 25. 1775® (iv/a.D.) οὐχ ὥκνησα οὔτε
πάλιν ἠμέλησα. A good ex. of οὔτε. . . οὔτε is afforded
by the well-known boy’s letter, P Oxy I. 1198 (ii/iii a.p.)
(= Selections, p. 103), where the boy threatens his father
thatif he does not take him to Alexandria—ovd μὴ γράψω
σε ἐπιστολήν, οὔτε λαλῶ σε, οὔτε viyévw σε εἶτα, ““1 won't
write you a letter, or speak to you, or wish you health” : cf.
also BGU IT. 530% (i/a.p.) (= Selections, p. 60f.) οὔτε
ἀντέγραψας οὔτε ἦλθας, ‘‘ you neither answered nor came.”
οὗτος.
A few of the prepositional phrases with this common
demonstrative pron. may be illustrated διὰ τοῦτο, ‘on this
account,” cf. P Ryl IT. 845 (a.p. 146) τὴν ἄνεσιν τὴν διὰ
τοῦτο γενομένην τῶν ὑπαρχόντων, “the ensuing remission
407
“
OUT@S, O’.TO@
of the lands’ (Edd.): ἐκ τούτου, ‘for this reason,’’ Jn 6°
cf. 26. 81°4 (c, A.D, 104) ἐκ τούτου δὲ [φανεῖρόν ἐστιν [καὶ]
μηδένα χρῇζειν, “‘it is evident from this that nobody wants
it’’ (Edd.), BGU 11. 423!7 (ason to his father—ii/a.D.)
(= Selections, p. 91) με ἐπαίδευσας καλῶς, Kal ἐκ τούτου
ἐλπίζω ταχὺ προκόσί-- par τῶν θε[ῶ]ν θελόντων, “you
have brought me up well, and for this reason I hope to be
quickly promoted, if the gods will”: τούτου ἕνεκα, ‘‘ for
this purpose,” cf. P Oxy I. 1138 (ii/a.p.) ἐὰν δ᾽ dpa μή,
; ἅμα τῷ vide μου ἐξέρχομαι τούτου ἕνεκα, “otherwise I and
my son will come for this purpose’’ (Edd.): ἐπὶ τούτων,
““upon this,” ‘in the meanwhile,” cf. PSI VI. 598! (iii/B.c. )
περὶ ὧν γράψω “Eppadider kal Ἵππωνι καὶ Ἡρακλείτωι:
διωμολογήθη γὰρ ἐπὶ τούτων, where, however, the editor
prefers the meaning “‘ in their presence ᾿᾿ : and κατὰ ταῦτα,
“in the same way,” Lk 633 v./. cf. 26. III. 23528 (ii/a.D.)
κατὰ ταῦτα δὲ ἀξιῶ, ‘and in the same way I ask.”’
The abrupt ταῦτα (sc. γίνεται) of the boy’s letter P Oxy I.
119) (ii/ili A.D.) (= Selections, p. 103) ἀμ μὴ πέμψῃς, οὐ μὴ
φάγω, οὐ μὴ πείνω. ταῦτα, ‘if you don’t send, I won't eat,
I won’t drink. There now,” may be paralleled from the
inscrr., as C. and B. ii. p. 386, No. 232%, where a certain
Gaius sums up his principles with the words—tatra, φίλοι,
and 26. p. 700, No. 635, where a protest is uttered against
Christian teaching in the words—ovx ἤμην" ἐγενόμην" οὐκ
ἔσομαι" οὐ μέλι μοι ὁ βίος" ταῦτα. See Evans CQ xv.
(1921), p. 24, and add the long metrical epitaph and curse,
BCH iii. p. 144, which ends with ταῦτα, ‘so much,” in a
line by itself: see Ramsay Zhe, p. 274. For the expres-
sive at χεῖρες αὗται in Ac 20%4, “these hands ”’ (stretching
them out), Field (ofes, p. 133) compares Philost. Her.
Ρ- 162 (ed. Boiss.) : εἰπόντος γοῦν ποτε πρὸς αὐτὸν ᾿Αχιλ-
λέως, Ὦ Παλάμηϑες, ἀγροικότερος φαίνῃ τοῖς πολλοῖς, ὅτι
μὴ πέπασαι τὸν θεραπεύσοντα, Τί οὖν ΤΑΥ͂ΤΑ, ἔφη, ὦ
᾿Αχιλλεῦ ; τὼ χεῖρε ἄμφω προτείνας.
The combination αὐτὰ ταῦτα is found in P Oxy IV. γ438
(B.C. 2) ἵνα αὐτῷ αὐτὰ ταῦτα ὑποδίξω, ‘in order that I may
inform him of these very things,’’ similarly PSI III. 23528
(i/A.D.), cf. 26. IV. 3437 (B.C. 256-5) ἠσχολήμεθα πρὸς
αὐτοῖς τούτοις. In P Meyer 13 (a.D. 141) an ass is sold—
τοῦτον τοιοῦτον ἀναπόριφον, ‘such as it is, without the
possibility of its being returned’”’: cf. P Ryl II. 158%
(A.D. 1382), P Oxy I. 9538 (A.b. 129). A fem. form ταύτων,
explained by Mayser Gr. p. 113 as due to false analogy with
the sing., was formerly found in P Lond 2433 (B.c. 162)
(=I. p. 13) περὶ ταύτων, but Wilcken (UPZ i. p. 213)
now reads περὶ ταῦτ᾽ dv: see, however, P Tebt I. 24%
(B.C. 117). There are traces in the inscrr. and papyri of a
vulgar form τοῦτος, which survives in MGr: see Dieterich
Untersuchungen, p. 197.
οὕτως, οὕτω.
Otrws is the general form both before vowels and con-
sonants in the best MSS. of the NT (and of the LXX), and
this usage is on the whole confirmed by the papyri. See e-g.
(1) before vowels— PSI III. 171%? (ii/B.c.) τούτων δὲ οὕτως
ἐχόντων, ‘‘ this being so,”’ P Oxy IV. 743° (B.c. 2) ὑπέρ σου
οὕτως ὡς ὑπί(έρ) pov, ‘for you just as for me,” 2d. 11. 29414
(A.D. 22) (= Selections, p. 35) εἰ ταῦτα οὕτως ext, 7. 1. 115?
(11/A.D.) (= Selections, p. 96) οὕτως ἐλυπήθην καὶ ἔκλαυσα
,
ουχίι
ἐπὶ τῶι εὐμοίρωι ὡς ἐπὶ Διδυμᾶτος ἔκλαυσα, ‘I grieved and
wept as much over the blessed one, as I wept over Didy-
mas,” P Grenf II. 771 (iti/iv A.D.) (= Selectzons, p. 120)
σ[υἹνλέξαντες ὅσα εἶχεν καὶ οὕτως ἀπέστητε, “having col-
lected what he had you then went off”; (2) before con-
sonants—P Petr II. 16'4 (mid. iii/B.c.) οὕτως δὲ ὑπολάμβανε,
P Lond 447 (8.6. 161) (=I. p. 34) νομίζων μάλισθ᾽ οὕτως
τεύξεσθαι τῶν δικαίων, P Tebt I. 245) (B.c. 117) οὕτως
λήγοντες τῆς ἀγνοίας, and the striking P Oxy VII. 10657
(iii/A.D.), with its doctrine of strict reciprocity between gods
and men, ἐὰν δὲ ὀλιγωρήσῃς, ὥσπερ [oli θεοὶ οὐκ ἐφίσαντό
μ[ο]υ οὕτως κἀγὼ θεῶ[ν] οὐ φί[σ]ομαι, ‘if you neglect this,
as the gods have not spared me, so will I not spare the gods ”
(Ed.). Examples are, however, forthcoming of οὕτω (1)
before consonants, e.g. P Petr II. 13 (19)? (B.c. 258-3) οὕτω
γὰρ [ἔστα]ι. τυχεῖν KTA., PSI IV. 346° (B.c. 255-4) ἐπί-
στειλόν pot, ὅπως οὕτω ποιῶ, P Par 6341-84 (B.c. 164) (= P
Petr III. p. 24) τάχα yap οὕτω πρέπει ῥηθέν, ‘for that is
perhaps the proper expression ” (Mahaffy), A/agn 92 (b)*®
(ii/B.c.) οὕτω κύρια elvafe τὰ] ἐψηφισμένα, and even (2)
before a vowel, e.g. P Lond 4115 (p.c. 161) (=I. p. 28)
ἐγένετο ἡ κρίσις οὕτω" ἀφίλεσαν κτλ., and from a late date
76. 4837° (A.D. 616) (-- 11. p. 328) διὰ τὸ οὕτω ὀρθῶς καὶ
δικαίως δεδόχθαι. See further Mayser Gr. p. 242f., Cro-
nert Mem. Herc. p. 142 n.1, Nachmanson, p. 112. Field
Notes, p. 87f. discusses the translation of Jn 4® ἐκαθέζετο
οὕτως.
οὐχί.
For this strong form of οὐ (οὐκ, οὐχ), which is found 54
times in the NT and generally in questions (cf. Robertson
Gr. p. 1406), we may compare the Alexandrian Erotic
Fragment P Grenf I. 1/25 (ii/B.c.) εὐθὺ δεῖ καὶ διαλύεσθαι"
οὐχὶ διὰ τοῦτο φίλους ἔχομεν, of κρινοῦσι τίς ἀδικεῖ ; ‘‘ for
we must soon be reconciled ; to what end else have we
friends, who shall judge which of us two is inthe wrong?”
(Ed.). For the non-interrogative use, cf. PSI V. 4998 (B.c.
257-6) where a farm-steward asks that money be sent him—
ἐγλέλοιπε γὰρ ἡμᾶς, καὶ οὐχὶ ἔχομεν χορηγεῖν οὔτε ei[s τ]ὴν |
φυτε[αν τοῦ κρότωνος . . οὔτε εἰς τὴν ξυλοκοπίαν κτλ.
ὀφειλέτης.
In a Christian amulet of ¢. vi/a.D., BGU III. 954398. (=
Selections, p. 133 f.) the petition of the Lord’s Prayer is
found in the form—&des ἡμῖν τὰ ὀφειλ[ ἡματα ἡμῶν [κα]θὰ
καὶ ἡμεῖς ἀφεί --ο-- [μεν] τοῖς ὀφει[λέταις ἡμῶν. On the
frequency of the metaphor in Rom, see Ramsay Lue, p.
286.
ὀφειλή.
This word ({γ in NT), which, according to Grimm-
Thayer, is ‘‘found neither in the Grk. OT nor in prof.
auth.”’, occurs frequently in the papyri in the literal sense of
“debt.” To Deissmann’s exx. in BS p. 221 we may add
such passages as BGU IV. 115818 (B.c. 9) μενεῖ δὲ ἡ ὀφιλὴ
ἀ[κ]ίνδυνο(ς) mavrd(s) κινδύν(ου), P Oxy IT. 28618 (a.p. 82)
ὑπὲρ τῆς προκειμένης ὀφειλῆς, P Fay 247 (ς. A.D. 100) an
account headed ἔχθεσις Εἰὐημερ[είας ὀϊφειλῆς, P Tebt II.
323) (A.D. 127) οἰϊκίαν . . . καθαρὰ[ν] ἀπὸ ὀφιλῆς, P Oxy
468
ὀφείλω
al. It may be noted that BGU IV, τος 55} (B.c. 13) τὸ ἐν
ὀφιλῇ θησόμενον, cited by Moulton Profeg. p. 161 n.%,
should be read τὸ ἐνοφυληθησόμενον, and similarly 10.
1053): cf. P Tebt I. 17° (B.C. 114) πάντα τὰ ἐνοφειλόμενα
περὶ τὴν κώμην, “all arrears owing from the neighbourhood ”
(Edd.).
ὀφείλημα.
For ὀφείλημα in its literal sense of a money ‘‘ debt,” cf. P
Hib I. 4219 (n.c. 262) τὸν δὲ λοιπὸν. . δώσομεν ΔΛευκίωι
ἐν ὀφειλήματι, “but the rest we shall give to Leucius
as a debt” (Edd.), P Lond 1203" (B.c. 113) (=TIII. p. 10)
τὸ δὲ ὀφείλημα τοῦτο ἀποδότω Tordys ἸΠανΓ[οἸβ[χού]νει,
“but let T. pay this debt to P.”, P Oxy IIT. 494" (A.D. 156)
ὀφειλήματα ἔνγραφα καὶ ἄγραφα, ‘debts recorded and
unrecorded,’’ and P ΕΥ] II. 1171} (A.D. 269), where it is laid
down that those who had inherited nothing from deceased
persons ‘should not be held responsible for their debts or the
claims made against them”—pi κατέχεσθαι τοῖς ἐκείνων
ὀφε[ιλήμασι]ν ἢ Kal ζητήμασιν. See also Sy// 736 (=
31108)! (iii/ii B.c.) τοῦ κατὰ τὸν νόμον ὀφειλήματί[ ο]ς
ἀπολυθείς (with the editor's note).
ὀφείλω.
For ὀφείλω in its ordinary sense ‘“‘owe'’ money, see P
Eleph 219 (a Will—n.c. 285-3) (=CAves/. II. p. 356), where
provision is made that their sons are to be responsible for
any debts that their parents may contract during their life-
time—éay δέ τι ἐξαπορῶνται ἢ χρέος ὀφείλωσιν Διονύσιος ἢ
Κάλλιστα ζῶντες τρεφέτωσαν αὐτοὺς οἱ υἱεῖς πάντες κοινῆι
καὶ συναποτινέτωσαν τὰ χρέα πάντες : cf. P Magd 25 recto”
(B.C. 221) εἰ δέ τι ἀντιλέγει, μὴ ὀφείλειν ὀμόσας μοι, ἀπολε-
λύσθω, ‘if he denies the debt, and swears that he owes me
nothing, let him be released,” BGU IIT. 846% (ii/a.D.) (=
Selections, p. 95) ὀφείλω ὀβολόν, P Oxy VII. 1067} (iii/A.D. )
εἰπὲ αὐτῷ περὶ τῆς κέλλας ὅτι ἐσφραγίσθη τὴν κέλλαν αὐτοῦ
μηδὲν ὀφείλων (1 ὀφείλοντος), ““{6}} him about his cellar,
that it has been sealed up although he owes nothing = (d=):
τό. XII. 1489* (late iii/a.D.) ἐνοχλεῖς μοι ὅτι ὀφείλεις
᾿Αγαθὸςί -- 4) Δαίμονι χαλκόν᾽ πεπλήρωσί(--κ)α αὐτόν,
‘“you worry me about the money which you owe to Agatho-
daemon: I have paid him in full’’ (Edd.), and P Tebt II.
4248 (late iii/a.p.) ἴσθι δὲ ὅτι ὀφίλις φόρους καὶ ἀποφορὰς
ἑπτὰ ἐτῶν, “let ine tell you that you owe seven years’ rents
and dues” (Edd.). An interesting ex. of the verb used
metaphorically is afforded by P Oxy VII. 1021 (A.D. 54)
with reference to the decease of the Emperor Claudius—o
μὲν ὀφειλόμενος τοῖς προγόνοις καὶ ἐνφανὴς θεὸς Καῖσαρ els
αὐτοὺς κεχώρηκε, “the Caesar who had to pay his debt to
his ancestors, god manifest, has joined them” (Ed.). Cf. P
Tebt IL. 294% (a.p. 146) ἵνα καὶ at ὀφίλ[ο]υσαι ἱερουργίαι
τῶν σε φιλούντων θεῶν ἐπιτελῶνται, “in order that the due
services of the gods who love you may be performed” (Edd.),
and the important inscr. Sy// 633 (= * 1042)!" (ii/iii A.D.)
cited σον, ἱλάσκομαι.
For ὀφείλω c. inf. = ‘ought,’ οἷ. P Oxy VII. τοι ῖ
(A.D. 54) 8d πάντες ὀφείλομεν. - . θεοῖς πᾶσι εἰδέναι
χάριτας, ‘therefore we all ought to give thanks to all the
gods,” P Ryl 11. 773* (A.D. 192) ἀναδεξάμενος τὴν μείζονα
IV. 71924 (A.D. 193) ἀπό τε δημοσίας κα[ὶ ἰδιωτικῆ)ς ὀφιλῆς, | ἀρχὴν οὐκ ὀφείλει τὴν ἐλάττον᾽ ἀποφεύγειν, ‘a person who
ὄφελον
has offered to undertake the greater office ought not to shun
the lesser ’’ (Edd.), and P Giss I. goii-3 (a.p. 215) é[ketvor]
κωλ[ςύ]εσθαι ὀφε[ἥλουσιν, οἵτινες φεύγουσι τὰς χώρας Tas
ἰδίας. See also s.v. προσοφείλω.
ὄφελον.
This form = “1 would that,” which is found in the NT
(1 Cor 45 a/.) for Sedov (cf. Moulton Pro/eg. p. 201), may
be illustrated from OGZS 315! (B.c. 164-3) ὄφελομ μὲν ἡ
θεὸς... στερῆσαι τὸν ταῦτα πο[ήσαντα ὧν] μάλιστα ἐπι-
θυμεῖ, where it will be noted the editor reads στερῆσαι (inf.)
rather than στερήσαι (opt.). In P Giss I. 17! (time of
Hadrian), a slave writes to her sick master—ddqedov εἰ
ἐδυνάμεθα πέτασθαι καὶ ἐλθεῖν kal προσκυνῆσαί σε, “᾿ would
that I could fly and come and pay my respects to you.”
᾿Ὥφελον is common with the Ist pers. in Epictetus (but does
not occur in the NT), e.g. ii. 21. 1 Sedov ὡς φρένας ἔχω
οὕτω καὶ τύχην εἶχον : for the 3rd pers. following, as in Gal
514, cf. 16. ii, 18. 15 ὥφελόν (ὄφελόν 5) τις μετὰ ταύτης
ἐκοιμήθη.
ὄφελος,
which in the NT is confined to 1 Cor 15%, Jas 21416 (cf.
Job 15%, the only occurrence in the LXX), is seen in P Oxy
I. 118 verso 39 (late iii/A.D.) οὐδὲν γὰρ ὄφελος ὑστερησάντων
τῶν χρειωδῶν τῇ παρουσίᾳ αὐτοῦ, ‘itis of no use if a person
comes too late for what required his presence” (Edd.): cf.
76. XII. 1468® (c. A.D. 258) τοῖς κακουργεῖν προχείρως
ἔχουσιν τέχνῃ οὐ δικαίας ἐπινοίας πρὸς TO μηδὲν ὄφελος
ἔχειν ἔτι καὶ κτλ., “the wicked designs of those who are
ready to commit crimes by artifice are not only made to be
of no avail, but’’ etc. (Edd.), and from the inserr. OG/S
5105 (A.D. 244-7) οὐδὲν ὄφελο[ς ἡ]μεῖν ἐκ ταύτης τῆ[ς
ἀντιγραφῆς ἐγένετο.
ὀφθαλμός
is naturally common in personal descriptions, e.g. P Ryl
II. 1594 5 (A.D. 31-2) οὐ(λὴ) ὑπ᾽ ὀφθίαλμὸν) δεξιόν, Ρ Leid
λάμποντες ἐν ταῖς κόραις τῶν ἀνθρώπων, of a god's eyes.
The phrase eto, domzine, ut eum ant<e> oculos habeas tan-
guam me, in a Latin letter of recommendation on papyrus,
P Oxy I. 328 (ii/a.p.), may be paralleled from such
passages as P Par 634 (B.c. 164) (=P Petr III. p. 22)
avr ὀφθαλμῶν [θεμένου]ς, ‘keeping it before your eyes”
(Mahaffy), P Tebt I. 2818 (c. B.c. 114) ὅπως Kal ot λοιποὶ
προοφθάλμως λαβόντες τὴν] ἐσομένην ὑπὸ σοῦ μισοπόνηρον
ἔπίστα[σιν, ‘in order that the rest may obtain a con-
spicuous illustration to show how you will suppress wrong-
doing ’’ (Edd.), BGU II. 3627. 8 (A.D. 215) mpd ὀφθαλμῶν
θέμενος [τ]ὰ κελευσθέντα ὑπὸ Αὐρηϊλίου] ᾿Ιταλικοῦ, and
from the inscrr. Sy// 226 (= %495)!2° (c. B.c. 230) τὰ δεινὰ
πρὸ ὀφθαλμῶν ποιούμενος παρεκάλει πάντας τοὺς ἰσχύοντας
βοηθῆσαι, OG/S 210° (A.D. 247-38) πρὸ ὀφθαλμῶν ἔχουσι
τὰ περὶ τούτου κελευσθέντα. There is no need, therefore,
to scent a Hebraism in the expression, as Deissmann (LAE
p- 184) points out. The phrase ἐν ὀφθαλμοῖς occurs only in
the later historical books of the LXX, and is not found in
the NT: see Thackeray G7. i. p. 43. A fragmentary official
letter, belonging to Ptolemaic times, published in P Par
469
ὀχλέω
Ρ- 411, shows υ5᾿Αμ]μώνιον ἀκολουθοῦντά σοι ὀφθαλ[μοῖς
—to which the editor can provide no parallel. For ὀφθαλ-
pos πονηρός (Mk 7? a/.) see s.v. Backalyw, and cf. Burton
Gal. p. 143 f. The verb ἐποφθαλμιάω is restored by the
editors in P Oxy XIV. 16308 (A.pD. 222?) ἐπ)οφθαλμ[ιῶν7τες
τοῖς ἔργοις pov, ‘‘through envy of my operations’’: cf.
P Lond V. 1674!” (c. A.D. 570) with the editor’s note: for
the other form ἐποφθαλμέω, see s.v. ἀντοφθαλμέω. The com-
pound adj. ὀφθαλμοφανής is found in P Hib I. 898 (B.c. 239)
ἀργυρίου ὀφθαλμοφαϊ[ νο]ῦς évavt[loy τῶν ὑπογε]γραμμένων
μαρτύρων (δραχμὰς) ᾧ, “500 drachmae of silver produced
to view in the presence of the witnesses below written’’
(Edd.): cf. P Strass II. 928 (B.c. 244-3), P Hamb I. 284
(1st half ii/B.c.), and for the corresponding adverb see LXX
Esth 818 and Cleomedes (ed. Ziegler) p. 21275. Another
compound ὑψηλόφθαλμος, ‘one who casts lewd eyes” (cf.
2 Pet 218) may be cited from Didache iii. 3.
ὄφις.
spell—8gw ἀποκτεῖναι, ‘to kill a serpent.’ In P Lond
122 (iv/A.p.) (=I. p. 116) Hermes is invoked under his
various shapes and titles, e.g. Mev τῷ βορεᾷ μορφὴν ἔχεις
ὄφεως. For the name ascribed to Satan cf. a Christian
amulet not later than Justinian, Aazbe/ 1140 b3—
φεῦγ᾽ ἀπ᾽ ἐμῶν μελέων, ὄφ[ι], πῦρ, Βελιὰρ κ[ακό]μορί φ]ε.
The MGr φίδι has assumed the diminutive suffix and become
neuter.
ὀφρῦς
(for accent see Moulton G*. ii. p. 141 f.) in its literal sense
of the cognate word ‘‘brow,” ‘‘ eyebrow,” is naturally
common in the personal descriptions in which papyrus docu-
ments abound, e.g. P Petr I. 1117 (B.c. 220) οὐλὴ ἐπ᾽ ὀφρύος
ἀριστερᾶς, ‘‘a scar on his left eyebrow,” P Fay 107'*
(A.D. 133) οὐλ(ὴ) ὀφρύι δεξιᾷ, and similarly BGU I. 287°
(A.D. 250) (= Se/ections, p. 115). We may add the famous
description of Paul in the 4cfa Paul: 3, where the apostle is
described as σύνοφρυς, ‘‘ with eyebrows meeting.’’ In
Epict. i. 3. 2 ὀφρῦς has the metaphorical sense ‘‘ pride” ;
cf. Lat. supercilium.
ὀχετός.
This subst. is substituted for ἀφεδρών in Mk γ1} D. It
is found in its ordinary sense of ‘‘ water-pipe,” ‘conduit ”
(cf. 6xos and Lat. veho) in P Petr 11. 69 (c. B.c. 250)
(=P Petr III. p. 104) δεῖ δὲ καὶ ὀχετὸν ποι[ῆσαι, and
BGU IV. 1116? (B.c. 13) τῆς (corr. from τῶν) τῶν δημοσίων
ὀχετῶν ἐπιβολῆς: see also Archiv v. p. 37 n.1. For the
verb cf. P Petr I, 29 verso (iii/B.C.) ὀχετεύομεν kal ποτίζομεν,
““we are making conduits and watering.”
ὀχλέω.
While there may be traces of a technical medical use of
this word in Ac 5!® (see Knowling in EG7 ad /., and cf.
Tob 68), there is ample evidence that the word had come to
be used quite generaily in the vernacular, cf. e.g. P Fay Ostr
45 (i/A.D.) (= Fayim Towns, p. 331) μὴ Sxde (7. ὄχλει)
τοὺς ZapBaros, ‘‘don’t worry the people (or ‘sons’?) of
". r
οχλοποίεω
Sambas’’ (Edd.), P Oxy II. φόοἱ! 4 (A.D. 57) ἐὰν δύνῃ
ἐρωτηθεὶς ὄχλησον Διόσκορον καὶ ἔκπραξον αὐτὸν τὸ χειρό-
γραφον, ‘‘if you can, please worry Dioscorus and exact
from him his bond” (Edd.), 7. XII. 1481® (early ii/A.D.)
μὴ ὀχλοῦ δὲ πέμπειν τι ἡμῖν, ‘do not trouble to send me
anything,” 76. I. 1217? (iii/A.D.) τοὺς τέκτονες (= —as)
μὴ ἀφῇς ὅλως ἀργῆσε' ὄχλει αὐτοῖς, ‘‘don’t allow the
carpenters to be altogether idle ; worry them” (Edd.), BGU
111. 82674 (ii/iii A.D.) ἐὰν ὀχληθῶ ὑπὸ τῶν πρα[κτόρων ?,
P Tand r14f (iii/A.D.) ὀχλεῖ μοι δῖλα ὁ Tpwldos. . . ἵνα
μὴ οὕτως ὀχληθῶ, the late P Gren II, 927 (vi/vii A.D.) ὅπως
kal ἡμεῖς εὕρωμεν μετὰ παρρησίας ὀχλῆσαι ὑμῖν περὶ ὧν
χρεία, and from the inscrr. Οὐ 15 2628 (Syria-iii/A.D.) μηδὲ
ἐπιχειροῦντος ἢ ὀχλοῦντος προφάσει παροχῆς καὶ τέλους.
For the subst. ὄχλησις see P Oxy ΧΙ]. 14915 (early iv/A.D.)
θαρρῶ... ὅτι ὄχλησις ἐὰν ἢ προίστασαι ἡμῶν, ‘I am
confident that if there is any trouble you are supporting me”
(Edd.), for the adj. ὀχληρός see P Oxy III. 5257 (early
ii/A.D.) ὃ παράπλους τοῦ ᾿Ανταιοπολίτου ὀχληρότατός
ἐστιν, ‘‘the voyage past the Antaeopolite nome is most
troublesome,’ 26. XIV. 176017 (ii/A.D.) ἐὰν δὲ σοὶ ὀχληρὸν ἣν
τοῦτο, and for the adv. ὀχληρῶς see BGU I. 340! (ap.
148-9) συνεχῶς kal dxAnpos. Cf. «Ὁ. ἐνοχλέω.
ὀχλοποιέω.
For this word, which is not found elsewhere than in
Ac 175, Hobart (p. 230) compares the phrase ὄχλον ποιέει
from Hippocrates (1/076. Mu/. 597).
ὄχλος.
In P Petr II. 4 (6)!® (B.c. 255-4) an official complains
that on his way to work he had been hustled, and that, if
care is not taken, he will be assaulted—8ivdv γάρ ἐστιν ἐν
ὄχλωι ἀτιμάζεσθαι, ‘for it is a dreadful thing to be insulted
before a crowd” (Ed.), and in 26. 4.51}. 23 (B.c. 246) ἄλλος
ὄχ[λος ἐστεφ]ανωμένος is distinguished from various officials.
A striking parallel to Mk 15%® (noted by the editor) is
afforded by P Flor I. 618 (A.D. 85) (= Chest. II. p. 89),
where the Egyptian Governor addresses a certain Phibion,
who had been tried before him, in the words—&g.os μ[ὲ]ν ἧς
μαστιγωθῆναι. . . χαρίζομαι δέ σε τοῖς ὄχλοις, ‘you
deserved to be scourged, but I hand you over to the multi-
tude.” [Note the use of ὄχλος in the plur., as frequently in
Mt (e.g. 42°), with apparently the same meaning as the
sing.] A Gnostic charm of iti/iv A.D., P Oxy XII. 1478,
contains the invocation—8bs νείκην ὁλοκληρίαν σ᾿ «τ: αδίου
καὶ ὄχλου τῷ προκειμένῳ Σαραπάμμωνι, “grant victory and
safety in the race-course and the crowd to the aforesaid
Sarapammon” (Edd.). We hear of συναγωγαὶ ὄχλων in
OGTS 38315 (mid. i/B.c.), and the sing. is used of a ‘‘ mass”’
of soldiers in Sy// 318 (= *%700)*8 (B.c. 117) συνεπελθόντος
per αὐτῶν Tora tay Μαίδων δυνάστου μετ᾽ ὄχλ[ου π]λεί-
ovos, cf. OG/S κ4419 (ii/A.p.) ἐν τῆι τῶν ὄχλων παρόδωι
(with Dittenberger’s note).
> ,
ὀχύρωμα.
We are unable to illustrate from our sources the meta-
phorical meaning which this word has on its only occurrence
in the NT (2 Cor 104), but for the original force of “ strong-
hold,’’ “‘prison’’ (as in Gen 39%°), cf. P Petr II. 13(3)?
470
oe
(B.C, 258-53) τὸ πρὸς νότον [τ]οῦ ὀχυρώματος, ‘the wall
to the south of the prison,” P Strass II. $54 (B.c. 113) ἀπὸ
τῆς ἐντὸς τοῦ ὀχυρώματος οἰκίας ὠικοδομημένης, and OG/S
45514 (B.c. 39). For ὀχύρωσις see P Lille I. 374 (after B.c.
241-0) εἰς ὀχύρωσιν. The verb is found in the Petrie
papyri of strengthening the dykes in view of the rise of the
Nile, e.g. IL. 9(1)® (B.c. 241-39) τοῦ yap ποταμοῦ πρὸς
πόντα τὰ χώματα προσβαίνοντίος τὰ π]άντα ὀχ[υρῶσ]αι
δεῖ: cf. ΟΟ175 οοὔδ (the Rosetta stone—B.C. 196) τὰ πεδία
κατέσχεν ἐκ πολλῶν τόπων ὀχυρώσας τὰ στόματα τῶν
ποταμῶν (“canals”).
ὀψάριον.
With the use of ὀψάριον to denote fish eaten as a titbit
along with bread in Jn 6%, 219 (cf. Tob 22 5), cf. BGU
IV. 109527 (A. Ὁ. 57), where after the mention of bread and
pigeons we read of a λαγύνιον ταριχηροῦ (= ὧν) ὀψαρίων,
‘a jar of pickled fish”: see further P Oxy IV. 7365 (a
private account—c. A.D. 1) ὀψαρί[ο]ν (ὀβολός), “sauce 1
ob.”, P Ryl IL. 22971 (a.p. 38) τοὺς ἄρτους μοι πέμψον καὶ
τὸ ὀψάριον, ‘‘send me the loaves and the relish,” P Fay
1198 (c. A.D. 100) εἰς τὰ γενέσια Γεμέλλ[ης] πέμψις ὠψάρ[ι]α
καὶ καὶ ἄρτον (πυροῦ ἀρτάβην) a, ‘ for Gemella’s
birthday feast send some delicacies . . . and an artaba of
wheaten bread,” and the late P Lond 48377 (A.D. 616)
(=II. p. 328) ὀψάρια ἐκ τῶν παντοίων ὑδάτων. For the
word in a more general sense cf. P Oxy III. 53178 (ii/a.D.),
where a father, after bestowing good advice on his son, adds
τοῖς ὀψαρίοις ἐξήλλαξας ἡμᾶς, ‘you won me over by the
dainties” (Edd.). From the inscrr. we may cite OG/S
48428 (ii/a.p.) τῶν λεπτῶν ὀψαρίων, and the mention in the
same document 1.2! of an ὀψαριοπώλης. The simple ὄψον
(Tob 22, 78) occurs in P Hib 1. 5438 (c. B.C. 245) λάχανα
mlavtlodamd καὶ ἐὰν ὄψον τι éxntls, “vegetables of all
kinds, and some delicacies if you have any” (Edd.), P Tebt
II. 563 (account—early i/A.D.) ἄρτων kK, ὄψον κε, and the
double diminutive ὀψαρίδιον in P Oxy VII. 106778 (iii/A.D.)
ἀγόρασόν pot ὀψαρίδιον ἐκ τῆς θαλάσσης (cf. Numb 117
πᾶν τὸ ὄψος τῆς θαλάσσης). The MGr ψάρι, ‘‘fish,”’
shows aphaeresis, which reveals the derivation from ψωμός,
‘morsel,’ and aw (Boisacq, pp. 737, 1076).
eu
For ὀψέ, ‘‘ late,” cf. P Oxy XIV. 16791 (iii/A.D.) λείαν γὰρ
oat (4 ὀψέ) σοι ταῦτα ἔγραψα, ‘for I am writing this to
you very late’’ (Edd.). The word is construed with a partitive
gen. in such phrases as P Par 351° (B.C. 163) ὀψὲ τῆς Spas:
cf. Philostratus (@f. Kayser Il. p. 171°) ὀψὲ τῶν Τρωικῶν,
“Cat a late stage in the Trojan war.’’ This would support
the RV rendering of Mt 28: ὀψὲ [δὲ] σαββάτων, ‘late
on the sabbath day’’; but Blass now prefers ‘‘after the
sabbath day,” in accordance with ὀψὲ τούτων, ‘after these
things,” again from Philostratus (af. Kayser I. p. 213%),
and other similar passages from late Greek: see Blass-
Debrunner ὃ 164. 4 and the discussion in Moulton Pro/eg.
p. 72f. In P Hamb I. 2718 (B.c. 250) the writer states that
he has received the yokes of oxen ‘‘late yesterday, so as to
be ready to work to-day - ἐχθὲς ὀψέ, ὥστε εἰς τὴν σήμερον
ἐργάζεσθαι. ᾿Οψέ is used practically as an indeclinable noun
in P Lond 11778 (a.p. 113) (=III. p. 183) ἀπὸ πρωΐας
» ‘
᾽
ὀψία
ἕως ὀψέ. Among other items in an account, Ρ Tebt I. 121
(B.C. 94 or 61), we find—éye οἴνου κείράμια) BT.
ὀψία.
For ὀψία asa subst. = ‘‘evening,”’ see s.v. ὄψιος.
ὄψιμος,
“late,” as in Jas 57 (cf. Exod 952: also Xen. Oec. xvii. 4),
occurs in PSI IV. 4332(B.c. 261-0) τὰ μὲν οὖν παρ᾽ ἐμοὶ
ὄψιμα ὄντα ὑπάρξει εἰς φυτείαν. For the comparative cf.
P Flor II. 13.4.9 (A.D. 260) 6 καιρὸς νῦν ἐστιν ὀψιμώτερος,
“the season is now rather late,” similarly P Fay 133°
(iv/A.D.), and for the adverb cf. P Tebt I. 7235] (B.c. 114-3)
διὰ τὸ] ὀψίμως σπαρῆν[αι, and P Oxy III. 4745 (a.p.
184 ἢ) οὐδέν ἐστιν τὸ καλούμενον ὀψίμως ὑπ᾽ αὐτοῦ
περιγεγραμμένον.
ὄψιος.
P Tebt II. 3045 (Α.Ὁ. 167-8) ὀψίας τῆς ὥρας γενομένης,
‘“when the hour was late” (cf. Mk 1111), P Oxy III. 475}
(Α.Ὁ. 182) d[Gas τῆς διελθούσ[ης] ἕκης (1. ἕκτης), ‘cat a
late hour of yesterday the 6th” (Edd.), 7b. 528° (ii/a.D.)
καθ᾽ ἑκάστης [ἡμέρα]ς Kall] ὀψας (1 ὀψίας), “‘every day
and evening” (Edd.), and BGU II. 3808 (iii/a.p.) (=
Selections, p. 104) ὀψείας τῆς ὥρας. For the comparative
ὀψίτερος (so written instead of the classical ὀψιαίτερος in
MSS. of Plutarch and Pollux), see P Tebt I. 230 (late
ii/B.C.) τῆι προκειμένην ta ὀψίτερον τῆς ὥρας, BGU I. 1817
(A.D. 57), α΄. Cf. MGr ἀπόψε, ‘‘ this evening.”
ὄψις.
In certain proceedings before the Prefect regarding the
custody of a child, which strikingly recall 3 Kingd 31°,
judgment was given that as the child in question ἐκ τῆς
ὄψεως, “from its features,’’ appeared to be that of Saraeus,
it should be restored to her, P Oxy I. 3743 (a.p. 49)
(= Selections, p. 51), with which may be compared the
use of kat’ ὄψιν in Jn 7525. The latter phrase, = ‘‘in
person,” is common, e.g. P Oxy VIII. 1154¢ (late i/a.D.)
πρὸ πάντων ὡς ἐνετειλάμην σοι κατ᾽ ὄψιν ἔπιμελοῦ σεαυτῆς,
“above all else, as I enjoined you when with you, take care
mapakékAnka, 76. XIV. 1665* (ili/A.D.) παρόν[τ]ς σφι (7.
παρόντα oe) kar ὄψιν ἡτησάμην, and PSI III. 210%
(iv/v A.D.) ὅπως .. αὐτὸν kar’ ὄψιν ἀπολάβωμεν. For a
similar use of els ὄψιν cf. Preisigke 431718 (c. A.D. 200)
πολεμεῖ με διότι εἶπόν σοι els ὄψιν. See also the fourth of
the so-called Sayings of Jesus, P Oxy IV. 65427* λέγει
᾿Ιη(σοῦ)ς᾽ [ray τὸ μὴ ἔμπροσΊθεν τῆς ὄψεως σου καὶ [τὸ
κεκρυμμένον] ἀπό σου ἀποκαλυφ -«θ-- ἤσεται, ‘Jesus saith,
Everything that is not before thy face and that which is
hidden from thee shall be revealed to thee.”” P Fay 133"
(iv/A.D.) shows the phrase καθ᾽ αὐτὴν οὖν τὴν ὄψιν, ‘as
soon therefore as you see this” (Edd.), and for the meaning
““face,” ‘‘countenance,” as in Jn 11*4, Rev 178, cf. P Giss I.
22° (time of Trajan) τὴν [γλυκυ]τάτην σου ὄψιν προσκυ-
[νῆσαι, and the literary P Oxy ΧΙ. 1380!*7 (early ii/a.p.)
τὴν ἐν Λ[ή]θῃ ἱλαρὰν ὄψιν, with reference to Isis. The plur.
is similarly used in P Amh II. 1411? (a.p. 350) ὡς καὶ ἐπὶ
τῶν ὄψεών μοι τὰ οἰδήματα φαίνεται, ‘‘so that the swellings
1 ὀψώνιον
are apparent even on my face” (Edd.)—the result of an
accident. Ai ὄψεις, “the eyes,”’ is found in P Oxy VI. g11®
(A.D. 233 or 265) ἀσθενῖ τὰς ὄψεις, ‘he has weak sight”: cf.
Ev. Petr. 3 ἐνέπτυον αὐτοῦ ταῖς ὄψεσι (with Swete’s note),
Musonius p. 1068, and Vogeser Het/igenlegenden, p. 43. In
the remarkable Calendar inscr. Priene 1058 (c. B.C. 9)
(= OG/S 458) the birthday of Augustus is described as
having given another ‘‘aspect’’ to the world—érépav τε
ἔδωϊκεν παντὶ τῷ κόσ]μῳ ὄψιν: cf. what is said of Gaius
Caesar Germanicus Augustus in a decree of Assos of the
year A.D. 37, Sy// 364 (= 3797)" πᾶν ἔθνος ἐπὶ τὴν τοῦ θεοῦ
ὄψιν (‘‘presence”) ἔσίπ]Ίευκεν. The editor understands
ὄψις as = “dignity” or ‘‘ position” in P Lond 775 (end of
vi/A.D., see Chrest. 11. 319) (=I. p. 234) κατὰ τὴν ἐμὴν
ὄψιν καὶ ὑπόλημψιν. The compound κάκοψις (not in LS)
occurs in P Lips I. 1° (B.c. 104) and P Grenf II. 28¢ (B.c.
103), and for a new adj. évémos see P Par 6355 (B.c. 164)
(=P Petr III. p. 20) τηλικούτων διαστολῶν γεγονυιῶ[ν
bpi]y καὶ ἐνοπίοις kal διὰ γραμμάτων, ‘extensive explana-
tions having been given to you both face to face and in
writing.” A Hebraism ἡ ὄψις τῆς γῆς, ‘the eye of the
earth,” is found in Ex τοῦ 15, Numb 22514. MGr ὄψι,
“countenance.”
ὀψώνιον.
This interesting word (derived from the classical ὀψωνέω),
which is banned by the Atticists (Lob. Φάγε. p. 420), is said
tohave entered the Greek language with Menander (Fr. 1051 :
cf. Sturz Dial. Mac. p. 187), and is freely used by Polybius
(vi. 39.12 ὀψώνιον δ᾽ οἱ πεζοὶ λαμβάνουσι τῆς ἡμέρας δύο
ὀβολούς : cf. Kalker, p. 294) and other late writers (see
Wetstein ad Lk 3! and Durham Jfenander, p. 83). It is
very common in the papyri and inscrr., and its various uses
may be illustrated as follows :—(1) For the meaning “‘ pro-
visions” see P Oxy III. 531 (ii/a.D.) where, after various
pieces of good advice, a father writes to his son—? ® ἕως
πρὸς σὲ ἔλθῃ ᾿Ανουβᾶς ἀπὸ Tod σοῦ χαλκοῦ Td ὀψώνιόν σου
καὶ τῶν σῶν ἐξοδίασον ἕως πέμψω, ‘until however Anoubas
arrives, you must pay for the provisions of yourself and your
household out of your own money, until I send you some”
(Edd.). (2) The reference is particularly to a soldier’s
“pay,” ‘‘ration-money,” ‘‘allowance” (as in Lk 3}4, cf.
1 Cor 9’), in P Lond 23 (a) 35 (B.c. 158-157) (=I. p. 38),
where a certain Ptolemy petitions King Ptolemy Philometer
that his brother may obtain a place in a company stationed
at Memphis, and receive the usual allowance—écoy kal
αὐτοὶ λαμβάνουσιν μετρήματα καὶ ὀψόί-- ὠγνια : cf. 70.
15(8) & 2° (B.c. 131-130) (=I. pp. 55, 56). Similarly in
BGU I. 698 (a.p. 120) (= Chrest. 11. p. 755) a soldier
wriles promising the repayment of a loan of 140 drachmae
τῷ ἔνγιστα δοθησομένῳ ὀψωνίῳ, ‘with my next pay,” and
in OG/S 266? (iii/B.c.) provision is made for mercenary
soldiers—8rrws τὸ ὀψώνιον λαμβάνωσι τοῦ προειργασμένου
χρόνου. (3) From this the transition is easy to ‘‘pay,”
““wages,’’ ‘‘salary” in general. Thus for the sing. ὀψώνιον
may be cited the early P Petr II. 13 (7)! (B.c. 258-
253) TOU χρηματισθέντος σοι ὀψωνίου, 10. (17)* διπλεῖον
εἰληφέναι τοῦ διαγεγραμμένου ὀψωνίου, ‘that I received
double the allowance of provision-money,” and Osfr 1538
(ii/B.C.) δοθήτω Μέμνονι: . . Bp τὸ καθῆ(κον) μέτρη(μα) καὶ
ὀψώνιον 47
ὀψώνιον. Cf. also P Oxy IV. 7447 (B.c. 1) (= Selections,
p. 33) ἐὰν εὐθὺς ὀψώνιον λάβωμεν (cf. 2 Cor 115) ἀπο-
στελῶ σε ἄνω, ‘fas soon as we receive wages I will
send them to you,” P Grenf 11. 43!% (A.D. 92) the pay-
ment of an ὀψό(-- ὠ)νιον of 80 drachmae to a watchman,
P Tebt IT. 39129 (A.D. 99) τὸ δὲ ὀψό(--- ὦγνιον τοῦ μαχαι-
ροφόρου, ‘the salary of the sword-bearer,”” P Oxy VI. 898"!
(A.D. 123) οὐδὲ ὀψώνιόν μοι ἐχορήγησεν ἔτι πρὸ μηνῶν
τριῶν, ‘‘she has failed to supply my allowance for the last
three months”—the complaint of a minor regarding his
mother, and from the inscrr. Sy// 790 (= 5 1157)?" (c. B.C.
100?) διδόσθω δὲ τῷ ῥαβδούχωι ἐκ τῶν λογευθησομένων
χρημάτων ὀψώνιον ἡμερῶν δύο, and A/agn 116** (time of
Hadrian) ὀψωνίου, ‘wages’ for the cultivation of arable
land. The plur. ὀψώνια is seen in P Petr II. 33 (a) 4%”
, ’
2 ὀψώνιον
(Ptol.) τὰ ὀψώνια τοῖς κατὰ τὴν οἰκίαν, P Par 62 7.3 (c. B.C.
170) τοῖς δ᾽ ἀναπληρώσουσιν τὰς ὠνὰς δοθήσεται ὀψώνια,
P Ryl 11. 15325 (A.D. 138-161) ὀψώνια, ‘ allowances,” to
crowned athletes, P Tebt II. 420% (iii/A.p.) ἵνα καὶ αὐτὸς
δῦ (/. Sot) ἀρτάβην κριθῆς els λόγον ὀψωνίων, ‘that he also
may give an artaba of barley on account of wages,” and for
a wider sense Priene 121*4 (i/B.Cc.), where certain citizens are
described as having rendered public services χωρὶς ὀψωνίωγ,
‘without recompense”’: cf. 2d. 109% 106 (c. B.C. 120) ἄτερ
éwvlov, and the question to an oracle, P Oxy XII. 14777
(iii/iv A.D.) et λήμψομαι τὸ ὀψώνιον ; ‘shall I receive the
present?” (Edd.): see Rom 67%. (4) In P Grenf II. 63"
(iii/A.D.) ἔσχον παρὰ σοῦ cis λόγον ὀψωνίου ἐπὶ λόγου
ὑπί(ὲρ) [- . .] δραχμὰς εἴκοσι τέσσαρες, the editors suggest
that ὀψωνίου is perhaps = ‘‘ interest.”
II
, εν
παγιδεύω---παιδαριον
παγιδεύω,
“‘ensnare,’”’ “entrap,” is found in the NT only in Mt
2215: cf. 1 Kingd 289, Eccles οἷ", and Zest. xiz. patr.
Jos. vii. 1 περιεβλέπετο ποίῳ τρόπῳ pe παγιδεῦσαι.
σαγίς,
a late form οἵ πάγη (from πήγνυμι), “snare,” “trap”
(Lk 2184 a/.) occurs in a v/a.D. Christian epitaph, Aazde/
4213:.--
δίκτυα λυγρά
καὶ γοερὰς παγίδας προὔφυγον ἀμπλακίης.
For the form πακίς in the LXX, see Thackeray, Gr. 1.
p- 102.
ITayos.
Ramsay has shown (Pau/, p. 260f., Recent Discovery,
p- 102 ff.) that ὁ "Ἄρειος Πάγος had come to denote in
colloquial use (as in Ac 17}9, 3) ‘‘the Council of the
Areopagus ’’ as distinguished from “πὸ Hill of Ares,”
where in early times the Council had met: see e.g.
Cavvadias, Fouilles d’Epidaure i. p. 68, No. 206 (A.D. 50-
100) "Apetos Πάγος ἐν ᾿Εἰλευσῖνι λόγους ἐποιήσατο. For
the full expression cf. Sy// 593 (=% 1008)8 (iii/a.p.) τῆς ἐξ
᾿Αρείου πάγου βουλῆς.
,
πάθημα.
For the properly colourless character of this word,
“disposition ” ‘‘ propensity,” see Burton’s note 700 ad
Gal 524. From this it comes naturally to be used zz ma/lam
y
partem = ‘‘evil experience,’’ ‘‘suffering,” as 14 times in
Paul.
ie
παθητός,
the only verbal in —rés in the NT (cf. Jannaris Gr.
§ 1052), is used in the weakened sense of ‘‘ capable of
suffering,” palzbilis, in Ac 26: see Proleg, p. 222.
πάθος,
which in the NT has always a bad connotation ‘‘ passion,”
“lust’’ (see Trench, Sy. ὃ Ixxxvii), may be illustrated
from Pretsigke 3451° (i/B.c.) ἀπὸ πάθους iBlov, Sy// 373
(=* S10)? (A.D. 55) σπουδαίῳ πάθει τοὺς ὑπὲρ ὑμῶν ἐπ᾽
ἐμοῦ ποιησαμένων λόγους, and 24. 890 (=* 1239)?°(ii/aA.D.),
where ὅσα κακὰ κ[αὶ πά͵]θη ἀνθρώποι[ς] y(()verat are
invoked as a curse on the man who disturbs a tomb.
BGU ITI. 5884 (i/a.p.) shows the noun, unfortunately in a
broken context: in zd. I. 31628 (A.D. 359) κρυπτὸν πάθος,
the reference is to bodily sickness. See also Epict ii. 2. 3.
MGr πάθος, “‘suffering,” ‘‘ passion” ; pl. πάθη, πάθια.
Part VI.
παιδαγωγός.
In P Oxy VI. 930 (ii/iii A.D.) a mother writes to her son
regarding his education,!8™ μελησάτω σοί τε καὶ To
παιδαγωγῷ σου καθήκοντι καθηγητῷ σε παραβάλλειν, ‘let
it be the care both of you and your attendant that you go
to a suitable teacher,” and concludes,7®* ἄσπασαι τὸν
τειμιώτατον παιδαγωγόν σου "Epwra, ‘‘salute your highly
esteemed attendant Eros.” The passage is of importance
as showing the p sition which the παιδαγωγός frequently
occupied. He did not merely conduct the boy to school,
but had a general charge of him as a tutor in the old
sense of the word, until he reached maturity: cf. Gal 374
with Burton’s note in JCC ad Δ, and Clem. Paed. i. 1
where the ‘‘ethical’’ aspect of the παιδαγωγός is specially
affirmed. In Artem. p. 7413 the word is associated with
τροφός. The verb παιδαγωγέω occurs in P Oxy III. 471117
(ii/A.D.).
For a subst. παιδικωρός, ‘‘ keeper of children,” cf.
BGU II. 594 (a.p. 70-80), where it appears under the form
πατικουρας: cf. the note in Olsson, Papyrusbriefe, p. 134.
παιδάριον.
The latitude of this word, formerly a diminutive, is well
seen in its record. In Sy// 797 (=* 1163)° (ii/B.c.) τὸ
παιδάριον ὃ ᾿Αννύλα κύει is of course an unborn child,
while in Tob 62! παιδάριον describes a young man who
can drag on shore the magic fish that is to supply the
safeguard for his marriage. In P Lond 438 (ii/B.c.) (= I.
Ρ- 48, Chrest. I. p. 162) a mother congratulates her son
and herself because he is learning Αἰγύπτια γράμματα and
will soon be able to teach τὰ παιδάρια in a school: cf.
P Par 49%! (B.c. 161-0) (= UPZi. p. 309) ἀγωνιῶ, μήποτε
ἀ[ρ]ρωστεῖ τὸ παιδάριον, and P Lond 11715 (B.c. 8) (= IIIT.
p- 177), where 12 drachmae are entered as paid παιδαρίωι
ὑπάρνω ἀγέλη, implies a boy old enough to look after sheep.
Παιδάριον is very common = ‘‘slave,” as in BGU IV.
107915 (A.D. 41) (= Chrest. I. p. 8&4) ἐγὼ παιδάριν
(Δ παιδάριον) εἰμί, in an appeal to a Jewish money-
lender: ci. P Amh II. 8827 (a.p. 128) (= Chrest. 11.
p- 762) 860 . . . παιδαρίοις τῶι μὲν ἐνεστῶτι (ἔτει) πυροῦ
(ἀρτάβης) ἥμισυ, P Oxy IX. 1207!° (A.D. 175-6?) orovd| js]
πρᾶσιν
[[καταγραφὴν]] τῶν παιδαρίων τῶν παιδίων, ‘the sale of
the slaves’ children.” and P Strass I. 685 (A.D. 255-261) διὰ
Κάστορος παιδ(αρίου) with the editor’s note. This may be
the meaning of the word in Jn 6° (cf. Bauer YZ.\7 ad /.).
See also Rostovtzeff, Zavge Lstate, p.177. For παιδαριώδης,
“*childish,” see s.v. ἐκδοχή.
473 61
παιδεια
παιδεία.
The idea of “discipline” is uppermost in the NT
occurrences of this word (Eph 64, 2 Tim 318, Heb 1257812),
but also for the more general sense of ‘‘ training,” ‘* educa-
tion,” both on the intellectual and moral sides, exx. can be
freely quoted from the papyri, as BGU IV. 11408 (B.c. 4) τῷ
πατρὶ [τῆ]ς ἀρεσκούσης παιδείας, P Oxy II. 26524 (A.D.
81-95) τὴν πρέϊπουσαν ἐλευθέροις παισὶ παιδείαν, and from
the inserr., as Sy// 523 (=% 578)® (ii/B.c.) τὸ ἀργύριον τὸ
ἐπιδοθὲν.... εἰς τὴν παιδείαν τῶν ἐλευθέρων παίδων, and
26.8 836° (A.D. 125-7) ἀνὴρ ἤθει καὶ παιδείᾳ διαφέρων.
A Laconian inscr. in Ann. Br, Sch. at Athens xii. p. 460
honours a boy κ[οσμι]ότατος καὶ παιδείας ἕνεκα (τευ τε ζῥα εἰς
causa (Ed.)): cf. C/G I. 13763 ἤθει τε φιλοσόφῳ καὶ
παιδί εἰία καὶ τοῖς λόγοις διαφέροντα τῶν ἡλίκων, and 172.
1375 where παιδεία is joined with σωφροσύνη. See also
Kurbel 152% (ii/B.c.) ὥς τε μάλιστα παιδείᾳ πινυτῇ καὶ
σοφίῃ μελόμην.
’΄
παιδευτής,
κ“εὰ teacher” ; used of God in LXX Hos 52, and ot man
in Rom 2*°: cf. Sy// 30615 (= 67219) (B.c. 162-0) ὅπως
. οἱ μισθοὶ τοῖς παιδευταῖς εὐτακτέωνται κτλ. and 2) ,εἷ-
sighe 59415 (A.D. 509) παιδευτῇ ᾿Εἰλληνικῶν λόγων ἐλευ-
θερίων. In late papyri παίδευσις came to be used as a title,
e.g. P Oxy VIII. 11651 (vi/A.p.) ἔδει τὴν ὑμετέραν ἀδελφικὴν
Aa]prpdv παίδευσιν ἀντιποιηθῆναι τῆς εὐτελείας μου,
“your fraternal, illustrious learnedness ought to have helped
my insignificance” (Ed.).
παιδεύω.
For the meaning “discipline,” ‘‘chasten,” which this
verb frequently has in Paul, cf. the abject appeal of a
prodigal to his mother, bGU III. 846" (ii/a.p.) (=
Selections, p. 94) παιπαίδδευμαι καθ᾽ ὃν δῖ (/. δεῖ) τρόπον,
“chastened I have been as I deserve.” The meaning is
more ge:eral ‘‘instruct,’’ *‘bring up,” in PSI IV. 424%
(ili/B.C.) ἐστὶν δὲ πεπαιδευμένος πᾶσαν παιδείαν, and
BGU II. 4235 (ἃ soldier to his father—ii/A.D.) (= se/ectzons,
p- 91) pe ἐπαίδευσας καλῶς. See also Sy// 518 (=% 956)4
(2nd hal! v/B.c.) ὅπως ἂν ot παῖδες παιδεύωνται οἱ ἐν
παιδεύθην, παίδευσα. Kennedy (Sources, p. 102) cites
Polyb. il. 9.6 παιδεύεσθαι πρὸς τὸ μέλλον, ‘ recevoir une
bonne legon pour l’avenir” (Schweighauser). For the
stronger meaning of actual blows in Lk 2318, see Wetstein
ad Δ, and cf. the use of νουθετέω in Plut. Sertor. 19
πληγαῖς νουθετήσας, and Headlam’s note on Herodas
VIL. 11.
παιδιόθεν.
For this word preceded by ἐκ in Mk 951 --Ξ ““ from
childhood” (classic. ἐκ παιδός), cf. Chrest. I. 17617 (mid.
1/A.D.) ἐξ [οἰ]κόθεν.
παιδίον,
a “child” from birth onwards: P/Giss I. 213 (B.c. 173
τὸ ταύτης παιδίον ὑποτίτθιον (cf. LXX Hos 14!) ἧι ὄνομα
414
παιδισκη
εν “her child at the breast whose name. ..,” BGU IV.
1109 (B.C. 5) παιδίον θῆλυ ᾧ ὄνομα ἸΤωλλαροῦς, P Oxy
IV. 7447 (B.C. 1) (= Selections, p. 33) ἐρωτῶ ce καὶ
παρακαλῶ oe émipednO<yt>t τῷ παιδίῳ--α husband to
his wife, 24. I. 37! 4 (a.p. 49) (= Selections, p. 51) ἐκ τῆς
ὄψεως φαίνεται τῆς Σαραεῦτος εἶναι τὸ παιδίον, “from its
features the child appears to be the child of Saraeus,” zd.
IT. 298?! (i/a.D.) παιδίων Σαραπίωνι ἱμάτ[ι]α πεποίηκεν,
7. I ττ715 (ii/iii A.D.) ῥάκη δύο. .. ἐξ ὧν δώσεις τοῖς
παιδίοις σου ἕν ἐξ αὐτῶν, ‘two strips of cloth, one of
which you will give to your children,” and PSI IV. 29915
(probably Christian—iii/a.p.) ἐνόσησαν δὲ πάντες of κατὰ
τὴν οἰκίαν, ἥ τε μήτηρ καὶ τὰ παιδία πάντα.
The word is naturally common in greetings—e.g. P Ryl
II. 230% (A.D. 40) ἀσπάζου O€ppro(v) τὴ(ν) ἀδελφὴν καὶ
Τεψόζι]ν kal τὸ ἀβάσκαντον αὐτῆς παιδίον, “1 salute
Tepsois and her child, whom the evil eye shall not harm.”
The address παιδία, ‘‘ Lads!” in Jn 21° may be paralleled
from the Klepht ballad, Abbott Songs p 42, where τὰ
παιδία is used of soldiers: cf the colloquial use of ‘* lads”
in English, and the Irish ‘‘ boys.”
For παιδίον = “slave” we may cite BGU IV. 11537
(B.C. 14) ἐπὶ τὸ δουλικ(ὸν) σῳ(μάτιον), where παί(ιδίον) has
been written over σωμάτιον as if it were less offensive.
See also P Amh II. 131° (early ii/a.D.) μελησάτω co...
ὅπως τὰ παιδία περὶ τὴν ἰδιοσπορίαν ἡμῶν Kal τοὺς
γεωργοὺς ἐπιμελῶς ἀναστραφῶσιν, ‘‘see that the slaves
give attention to the sowing of our private land and to
the cultivators”’ (Edd.), 26. 1448 (v/A.D ) σπούδασον οὖν
τὸ μικρὸν] παιδίον ἡμῶν “Aprep(Swpor([.]] θεῖναι ἐν
ὑποθήκῃ, ‘“‘make haste therefore and put our little slave
Artemidorus under pledge” (Eild.), and Sy// 8689 (deed
of manumission) ἠλευθέρωσεν παιδίον ᾿Αγαθόποδα. For adj.
παιδικός see P Hamb I. 10! (ii/A.p.), P Oxy VII. 10661°
(iii/A.D.), and cf. MGr dim. παιδάκι.
παιδίσκη
from meaning originally ‘‘a young woman” came in later
Greek to denote ‘‘a female slave”: see Rutherford WP,
p- 312f., Kennedy, Sowsces, p. 401, Exx. of this meaning,
as in LXX and NTI, are—PSI IV. 406” (iii/B.c.) Δριμύλος
παιδίσκην ἠγόραζεν (δραχμὰς) τ, P Criss I. 2 19 (Bic. 173)
παιδίσκην δο[ύλην αὐτῆς] ἧι. ὄνομα Στολίς, P Grenf I. 43°
(ii/B c.) ᾿ΑἸφροδισία καὶ ἡ θυγάτηρ καὶ ἡ παιδίσκη, BGU
I. 9519 (ii/A.D.) ὑπάρχι δὲ τῇ θυγατρὶ] παιδίσκη δούλη
Tacov[xap|tov, and the illiterate P Oxy VII. 10691®
(ili/a.D) τὴν πεδείσκην pov δὲ mpd λόγον avaykacov
φειλοπονεῖστε (= φιλοπονεῖσθαι), ‘make my slave-girl be
properly industrious” (Ed.). Other reff. in Rostovtzeff,
Large Estate,p.115f. In PSI VI. 667 (iii/B.c.) a παιδίσκη
writes to her employer that she is ‘‘ tired of dragging wood”
(kek[pnkut?]a ξυλοφοροῦσᾳ), but “‘does not wish to go
on strike” (οὐ θέλουσα ἀναχωρῆσαι). On the honoured
place which female slaves frequently occupied in the family
see Wilcken Osty. i. p. 686, and cf. Milligan Here and
There, p 981.
The masc. ὁ παιδίσκος is not found in the Ptolemaic
παιζω 475 πάλιν
παίξω. παλαιός,
For this NT ἅπ. εἰρ. (1 Cor 107) cf. the sepulchral inscr. “old,” is naturally very common in our sources. A few
Karbel 3628 (ii/iii a.p.)—
παῖσον, τρύφησον, ζῆσον' ἀποθανεῖν σε δεῖ.
The verb is found in the magic P Lond 1214%8 (iii/a.D.)
(=I. p. 98); cf. the compounds ἐμπαίζω s.v., προσπαίζω
in P Par 5051 (B.c. 159) (= UPZ i. p. 365) προσπαίζουσι
att<@>, and συμπαίζω in BGU IV. 1027**vi 20 (end
iv/A.D.) συμπέ(-- αὐζοντες τῇ ἡγεμονικῦ [τάξει, and in
P Cairo Preis 211(s.v. πεῖρα). See also Aristeas 284 θεωρεῖν
ὅσα παίζεται μετὰ περιστολῆς, ‘to watch plays which are
played with propriety ” (Thackeray), and the subst. παίστης
a woman makes a contract for herself σὺν ἄλλοις παισταῖς
τρισί, ‘with three other dancers.”
For the tense formation of παίζω cf. Thackeray Gr. i.
p- 222, and note MGr érarga, ἐπαίχτηκα : see also Hatzidakis,
Einl, p. 135 f.
παῖς.
In Gnomon 41 (¢. A.D. 150) it is laid down—éav Αἰγύπτιος
ἐκ κοπρίας [ἀν]έληται παῖδα καὶ τοῦτον υἱοποιήσηται, μετὰ
θάνατον τεταρτολο[ γεῖτ]αι, ““1Γ an Egyptian shall take up a
child from the dungheap, and adopt him as a son, he shall
be mulcted after his death to the extent of one fourth of his
property.” For παῖς applied to a female child see P Strass
I. 41° (A.D. 250) ἐκδικῆσαι τὰ τῆς παιδός, and P Oxy 1 5215
(A.D. 325) εΠδαμὲν τὴν παῖδα ἔχουσαν κατὰ τῶν εἰσχίων
ἀμυχὰς μετὰ πελιωμάτων (see 76. II. p. 319), ““νγῈ saw that
the girl had wounds on her hips with livid spots”: cf.
Lk 8° (for voc. of address see Pro/eg. pp. 70, 235).
The word is commonly applied to slaves, as in Lk 77 a/.,
e.g. P Lille 27 (iii/B.c.), where 11 male slaves are enumerated
under the heading παῖδες, then 2 female slaves, and then
again 3 male slaves: cf. P Strass I. 405 (a. p. 569) Κολλοῦθος
Βίκτορος φαμιλιάριος ἑδρᾳῖος κατάδουλος παῖς, and P Iand
207 (vi/vii A.D.) ἔασον τὸν Μηνᾶν καὶ τὸν παῖδαν λαβεῖν,
where the editor cites Usener, Zfzc. p. 16819 ἀφίημι δὲ τῶν
παίδων ἐλεύθερον Μῦν Νικίαν Λύκωνα. See also s.v.
θεράπων.
παίω.
For παίω, ‘strike, smite,” as in Lk 22®4 (see Streeter,
Four Gospels, p. 325 ff.), cf PSI III. 168! (8.6. 118) of]
ἐπιθέμενοι ἔπαισάμ. pe [ῥάβ]δωι eis τὸν δεξιὸν [ἀ]ρ[ μό]ν, “ who
attacking smote me with a rod on the right shoulder-joint.”
See also Artem. p. 14918.
1 ἐς
πάλαι,
““long ago”: P Hib I. 4613 (B.c. 258) ἔδει δὲ πάλαι τὰ
ἐνέχυρα αὐτῶν ὧδε εἶναι, “‘ their securities ought to have
been here long ago ” (Edd.), P Oxy IX. 12198 (iii/A.D.) ὃ καὶ
σὺ ἐπίστασαι ἔτι πάλαι ἀπὸ τοῦ πατρὸς αὐτοῦ, ‘ which also
you know long since from his father,” P Lond 113.132
(vi/A.D.) (=I. p. 201) πρὸς τοῖς ἤδη πάλαι δοθεῖσιν, ‘in
addition to those (sc. monies) already given long ago.” In
2 Cor 1219 πάλαι with durative present = “all this time.”
For the comp. παλαίτερον, see PSI IV. 349° (B.c. 254-3)
ἀπεστάλκαμεν δὲ περὶ τούτου παλαίτερον εἰς ᾿Αλεξάνδρειαν
πρὸς ᾿Απολλώνιον.
exx. will suffice—P Ryl II. 1257 (A.p. 28-9) τειχαρίων
παλαιῶ(ν), “old walls,” BGU IV. 109519 (a.p. 57) περὶ δὲ
τοῦ φοίνικος παλαιὸν οὐχ εὕραμεν... τὰ δὲ νῆα (/. νέα! ἐν
χερσὶ γέγοναι, where dates which had been gathered for some
time are contrasted with new, freshly gathered ones, ? Oxy
VIIT.1159%° (late iii/A.D.) τὸ τυλάριον τ[ὸ] παλαιὸν τὸ ἐν
τῷ συμποσίῳ ἄνω, “the old cushion that is up in the dining-
room,” 26. XII. 149417 (early iv/A.p.) éd€(= alas κνίδια
mahe(= at), ‘old jars of olives,” and Ostr 11294 (A.D. 207)
olvov πίαλαιοῦ ἢ), ‘old wine,” cf. 1 Cor 57f See also
P Ryl IL. 186? (late ii/A.p.) παλαιῶν ὀφλη(μάτων), ‘ancient
fines,” i.e. arrears of fines incurred in lawsuits, and P Grenf IT.
77° (ili/iv A.D.) (= Selections, p. 120) παλαιοῦ νομίσματος,
“old coinage,” i.e. prior to the new coinage of Diocletian.
The adj. is used with reference to time in BGU III. 9039
(ii/A.D.) τοῖς παλαιοῖς χρόνοις. With 1 Jn 27 cf. P Giss I.
45 (A.D. 118) (= Chrest. I. p. grz) of land οὐκ ἐκ τοῦ
παλαιοῦ πίρο]στάγματος γεωργεῖσθαι, and the Christian
letter P Oxy XII. 14929 (ili/iv A.D.) κατὰ τὸ παλ[ζαιὸν]
ἔθος.
The compar. occurs in P Ryl IT. 2361! (a.p. 256) ἐχέτω
δὲ τὰ παλαιότερα μανδάκια, ‘let them have the older
bundles,” and adverbially in PSI IV. 3495 (B.c. 254-3)
ἀπεστάλκαμεν δὲ περὶ τούτου παλαίτερον (‘‘a long time
ago”).
παλαιόω,
in pass. = ‘“‘become old,”’ as in Heb 8138: cf. Preisigke
582711 (B.c. 69) πεπαλαιῶσθαι with reference to a temple
building. Preisigke Worterbuch s.v. also cites Archiv ii.
p- 441, No. 55% (ii/A.p.) τείχη B περιβόλου παλαιω-
θέντα. In Heb ἀξ the verb on its two occurrences is
sometimes understood transitively = ‘‘ abrogate”: so Tin-
dale “She hath abrogat.”
πάλη,
“wrestling”: Artem. p. 2551} ἀνδρῶν πάλη: cf. Prez-
sighe 67 85 (c. A.D. 100) π᾿ ᾳλαισταὶ κρίσεως ma πάλης. For the
metaph. usage, as in Eph 61%, cf. a iv/vy A.D. homily P Oxy
XIII. 16018 πνευματικ[ή ἐστιν ἡμῖν] ἡ πάλη. See also M.
Anton. vii. 61 ἡ βιωτικὴ τῇ παλαιστικῇ ὁμοιοτέρα ἤπερ TH
ὀρχηστικῇ. Παλαίστης in the literal sense of ‘‘ wrestler ’’
occurs in P Lond 11789 (a.p. 194) (=III. p. 217f.).
MGr παλεύω, “ wrestle.”
πάλιν,
an adverbial acc. like δίκην, μάτην, χάριν, originally
meaning ‘‘back,’’ return to a previous position, in later
Greek came to be used rather in the sense of ‘‘ again,”
repetition of a previous action. Exx. are P Tebt I. 58°?
(B.C. 111) πάλιν προσεντέλλομαί σοι προσεδρεῦσαι, “1
again bid you be in attendance”’ (Edd.), P Fay 122! (¢.
A.D. 100) ἕως ἀπολαβὼν τὸ λοιπὸν THs τιμ[ἢ]ς πάλιν σοι
γράψω, “until I get the remainder of the price and write to
you again” (Edd.), PSI IV. 299! (ili/A.D. εὔχομαι τ]ῷ
θεῷ ἕως οὗ ἄν pe πάλιν πρὸς ὑμᾶς εὐοδώσῃ, “1 pray God
until he again gives me a prosperous return to you,” P Oxy
παλινγενεσία 4
XII. 1490° (late iii/a.p.) εἰ οὖν πάλιν δύνῃ ἐκπλέξαι παρὰ
σεαυτῷ, τύχῃ τῇ ἀγαθῇ, “if then you can again get him off
by yourself (Ὁ), good luck to you” (Edd.), and P Gen I. 532°
(iv/A.D.) ἐγὼ πάλιν σὸς δοῦλος εἰμεὶ καὶ οὐκ ἀποστατίσωμαί
(= ἡσομαί) σου ὡς πρῶτον, ‘I am again thy slave, and shall
not be absent from you as formerly.”
For a wider use of πάλιν we may cite P Oxy IV. 7429
(B.c. 2) (= Witkowski®, p. 128) παράδος δέ τινι τῶν φίλων
ἀριθμῶ αὐτάς͵ ἵνα πάλιν φ[ί)λος ἡμεῖν παραδοῖ ἀσφ[αλῶς,
“deliver them (sc. bundles of reeds) carefully counted to one
of our friends, that a friend may deliver them to me safely,”
7b. XIV. 1676*4 (iii/A.D.) χαίρω ὅτι Kah@[s] ἔχεις μέν, κἀγὼ
δὲ πάλι (see below) καταξύομαι μὴ ὁρῶν σε, ““1 rejoice for your
happiness, but still I am vexed at not seeing you” (Edd.),
and 10. 1775° (iv/a.D.) οὐχ ὥκνησᾳ οὔτε πάλιν ἠμέλησα.
To meet the difficulty of Mk 1513 where the fst outery of
the mob is referred to, Souter (Lex. s.v.) suggests “an
unsuitable mistranslation of an Aramaic word of much wider
signification, further, thereupon” (cf. Wellhausen, Zzn/e:-
tung, p. 28f.). But for this secondary meaning of πάλιν it
is not necessary to go back to Aramaic, as Moffatt has
pointed out (xf. VIII. xx p. 141), in view of such a
passage as P Oxy XIV. 1676°° (iii/A.D.) ἀλλὰ καὶ λυποῦμαι
πάλιν ὅτι ἐκτός pov ε[ἷ, ‘still I am sorry you are not beside
me.” Similarly in Gal 5° πάλιν is perhaps best rendered by
“further,’’ the sequence being logical rather than temporal.
For the byform πάλι, as in Jn 135 W, and in MGr, Mayser
(Gr. p 241) can only cite from Ptolemaic times the fragment
of an anthology, P Tebt I. 1 (c. B.c. 100), but it is common
in post-Ptolemaic papyri and inscrr., e.g. P Flor IIT. 3348
(ii/A.D.) πάλι τῆι σῆι σφραγῖδι ἀσφαλῶς κλείσας σφράγισον
τὸ δαπανηθὲν ἀνάλωμα εἰς τοὺς θησαυρούς, P Oxy I, 1107
(ii/ili A.D.) (= Selections, p. 103) οὔτε πάλι χαίρω σε
Av(= οι)πόν, ““1 shall not greet you again henceforth,’’ and
the early Christian letter P Amh I. 3 (a)ii-18 (between a.p.
264 and 282) εἰ δὲ εἰ. «. .] ἄρτοις (/. ἄρτους ἢ) πάλι πεπράσιν,
““but if they have again sold loaves.” Further exx. will be
found in Crénert, Wem. Herc. p- 140 n°. It may be noted
that the dictum ascribed to Phrynichus (ed. Lob. p. 284):
πάλι: οὕτω λέγουσιν οἱ νῦν ῥήτορες Kal ποιηταί, δέον μετὰ
τοῦ ν πάλιν, ὡς οἱ ἀρχαῖοι λέγουσιν, is set aside by Ruther-
ford WP, p. 347 f.
παλινγενεσία.
It lies outside our object to discuss the meaning or this
term in the teaching of the Stoics and Pythagoreans, but as
illustrating its reference to the Messianic ‘‘ rebirth” of the
world in Mt 1978, we may cite its application to the world’s
renewal after the flood in Philo Vt, Mos. (ed. Cohn) IL. 65
and to the restoration of Judah in Jos. Azz/¢, XI. 66 (iii. 9).
See also Dalman Words, p 177 ff.
The word occurs in Wiinsch AF p. 1717 (iii/a.D.) ὁρκίζω
σε τὸν θεὸν τὸν τῆς παλινγενεσίας OwBappaBav: also in a
(= UI. p. xlii) δῶρ[ον] παλινγενεσίας. For the adj. see
the magic P Lond 121°? (iii/a.p.) (=I. p. 100) σὺ εἶ ὁ
πατὴρ τῆς παλινγενοῦς αἰῶνος. Dibelius has an elaborate
note on παλινγενεσία in the HZNTZ ad ‘lit 3°: for its place
in the mystery religions, see also Angus, Mystery Religions
and Christianity, p. 95 ff.
6 ,
πάνοικει
πάμπολυς,
“‘very much,” ‘‘very great,” which is read in the TR of
Mk 81, but not elsewhere in Biblical Greek, is known to
classical Greek, and occurs in such passages from the Kowy
as BGU III. 731-8 (a.p.180) ξύλα ἐρίκινα πάμπολλα,
P Oxy IV, 7181 (A.D. 180-192) χρόνῳ δὲ παμπόλλῳ ὕστερον,
“ἐᾷ very long while afterwards’’ (Edd.), and P Gen. I 1615
A.D. 207) (= Chrest. I. p. 217) πάντα τὰ ὑποστέλλοντα τῇ
κώμῃ πάμπολλα ὄντα.
πανδοχεῖον,
a colloquial word (for form see Lob. Φάχγηι. p. 307) found
in the comic writers (e.g. PSI I. 993—ii/a.p. : cf. Kennedy
Sources, p. 74), occurs in Biblical Greek only in Lk 1034 =
“‘inn.’’ For πανδοκ(ε)ία, ‘‘ the trade of an innkeeper,” cf.
P Gen I. 5455 (iv/A.D.) ἔδωκαν δὲ ὑμῖν ἐν π[αἸνδοκίᾳ νομισ-
μάτια δύο καὶ ἀργυρίου τάλ[αν]τα πεντήκοντα.
πανδοχεύς,
“host ’’ (Lk 10%): Artem. p. 190%4 a/. For πανδόκεια,
“hostess,” cf. Sy/J gor (= 31251)3 (period of Roman Re
public) Aekopia Συρίσκα πανδόκια χρηστὰ χαῖρε (cf. the
Vergilian Copa Syrisca), and Herodian I. p. 2484 (cited by
Dittenberger ad /.).
πανήγυρις.
The word is common in inscrr. relating to γές sacrae, but
seems to have remained in ordinary use. Thus BGU IV.
1074° (official—a.p. 275) Ἰεῖναι οἱ καθ᾽ ἑκάστην πα]νήγυριν
ἀγωνοθέται πειθαρχήσουσιν, and P Oxy I. 411 (iii/iv a.p.)
. . » Japlas πανηγύρεως οὔσης opens (fragmentarily) a very
incoherent report of a public meeting. The ‘‘festal ’’ idea
is prominent in such passages as P Fay 931! (a.p. 161)
χωρὶς ἀγορῶν σὺν πανηγύρεσιν, ‘with the exception of
markets and festivals’’ ; P Oxy I. 423 (proclamation regard-
ing an assault at arms—A.D. 323) τὸ ἔθος ὁμοῦ τε καὶ ἡ
πανήγυρις προάγουσα [σ]ημαίνει [ὅτ]. προθυμότατα τοὺς
ἐφήβους [τ]ὰ γυμνι[κὰ] ἐπιδείκνυσθαι προσήκει, ‘ tradition,
no less than the distinguished character of the festival,
requires that the efhedz should do their utmost in the
gymnastic display”; and 76. IX. 12148 (v/a.p.) φεδρύνων
(.ha8pivev) τὴν π[α]νήγυριν τῆς γενεθλίου τοῦ υἱοῦ pov
Γενναδίου καταξίωσον, ‘‘deign to gladden the birthday festival
of my son Gennadius.”’ ‘* Festa assembly” would appar-
ently render the word best in Heb 1223, where Moffatt
(ZCC ad 4) aptly cites Philo ἦγε Flacc. 118 ἱλαρᾶς εὐθυμίας,
ἣν πανήγυρις ἐπιζητεῖ : cf. also Trench Sy p. 6f. For the
verb cf. PSIIV. 3741 (B.c. 250-49) πανηγυριεῖν τοὺς ναύτας,
and P Oxy IV. 705% (A.D. 200-2) kal ἔτι kal viv τὴν τῶν
ἐπινεικίων ἡμέραν ἑκάστου ἔτους πανηγυρίζοντας. MGr
πανηγύρι (παναγύρι), πανηγυρίζω.
πανοικεί.
This NT ἅπ. eip. (Ac 16%4), ‘‘ with all the household ”’ is
common in the closing greetings of private letters, e.g. P Ryl
II. 4341 (ii/a.D.) ἐρρῶσϑαί oe, ἄδελφε, εὔχομαι πανοικεὶ
εὐτυχοῦντα, and similarly P Iand I. 815 (ii/a.p.), P Oxy
VI. 935° (iii/a.p.), P Fay 1295 and 13029 (both iii/a.p.).
The adj. πανοίκιος occurs in Nero’s letter, Sy// 373 (=%810)!®
(A.D. 55) wept τῶν θυσιῶν... ἃς évere[(]Aacbe . . . ὑπὲρ
πανοπλία
τῆς πανοικίου μου ὑγείας. . . ἐπιτελέσαι. For the subst.
πανοικησία (cf. Lob. “΄νγγ7ηι. p. 512 ἢ.) it is sufficient to
cite P Oxy XIV. 16648 (iii/A.D.) ce προσαγορεύω εὐχόμενός
σε σώζεσθαι πανοικησίᾳ : cf. SAJ/i. p. 7.
πανοπλία,
“armour” (Lat. armatura =omnia arma). In Syll 652
(= 388ς)35 (c. A.D. 220) the ephedz are ordered to be reviewed
at a religious festival in Attica—tyovtas] τὴν πανοπλίαν :
cf. Eph 614. See also Priene 54 (before B.C. 326-5) πομπὴν
καὶ πανοπλίαν eis ᾿Αθήνας ἀποστέλλε[ιν. The editor reads
π]άνοπλον in a mutilated census-return, P Oxy VIII. ταὐτοῦ
(A.b. 188), but suggests as an alternative ἔνοπλον, with some
such word as δρόμον preceding.
πανουργία.
The bad sense of this word, ‘‘craftiness,” ‘‘ cunning,”
which prevails in its NT occurrences (cf. Armitage Robinson
on Eph 4"), is well illustrated by P Oxy II. 237%#i. 12 (a.p.
186) παραγγέλλω τῆς τοιαύτης πανουργίας ἀπέίσξχεσθαι,
ΚΕῚ proclaim that such persons shall abstain from this
form of knavery” (Edd.), where the reference is to
threatening an action which will make creditors renounce
their claims. Note also the conjunction in OG/S 515%”
(iii/A.D.) ἐκ κακουργίας kal πανουργίας : cf. Artem. p. 2401
πανουργίαν Kal κακοτροπίαν. The subst. πανούργευμα is
found in a good sense in Judith 118.
πανοῦργος.
In Kazbel 11033 πανοῦργος is found as an epithet of Eros.
The editor renders it veferator, ‘‘ crafty ’’: cf. 2 Cor 1216,
the only occurrence of the adj. in the NT. P Lond 467%
(iv/A D.) (=I. p. 67) shows πανουργικὸν ξύλον in a spell
for discovering a thief. ILavotpyos is formed on the analogy
of κακοῦργος <kako-Fepyos (Boisacq s.v. πᾶς, p. 748).
πανπληθεί.
With this adv. = ‘‘with the whole crowd τ᾿ (Lk 233),
cf. the corresponding subst., as in 2 Macc 10%4, in Aristeas 90
πάντα καθαρίζεσθαι τὰ συναγόμενα παμπληθῆ τῶν θυμάτων
αἵματα, ‘that all the vast accumulation of sacrificial blood is
swept away ” (Thackeray).
πανταχῇ;
“everywhere” (Ac 2123). For the form with iota sub-
script, which Moulton prefers (Gr. il. p. 84; cf. Meisterhans
Gr. p. 145), see P Eleph 3° (B.c. 284-3) ἡ δὲ συγγραφὴ
ἥδε κυρία ἔστω πανταχῆι οὗ ἄν ἐπιφέρηι ᾿Εἰλάφιον, and
similarly 16. 45 (B.c. 284-3), and P Oxy XIV. 1639}
(B.c. 73 or 44) κυρία [ἡ χ]εὶρ παντα[χῆ]ι ἐπιφερομένη καὶ
παντὶ τῶι ἐἔπιφέΓρο]ντι, “115 bond is valid wherever and
by whomever it is produced’ (Edd.). The iota is wanting
in P Gen I. 35! (A.D. 161) πανταχῆ ἐπιφερόμεϊνον, and
26. gt 15 (A.D. 251).
πανταχόθεν,
‘from all sides,” confined in NT to TR of Mk 1%, can
be readily illustrated from the Kowwy—P Oxy II. 237% 8
(A.p. 186) πανταχόθεν οὖν... τοῦ πράγματος πρ[ο]δήλου
γενομένου, ‘on all points, then, the affair being now clear,”
477
TAVT)
P Tebt IT. 423° (early ili/A.D.) ἐὰν καλῶς πράσσῃς [λ]αβὼν
πανταχόθεν ἀγόρασον αὐτίο]ῦ καλὸν χιτῶνα, “if you fare
well, get together all you can and buy there a good tunic”
(Edd.), and P Ryl If. 2395: (mid. iii/a.p.) πανταχόθεν
ἴδε αὐτῷ μικρὸν ὀναρίδιον, ‘look out everywhere for a small
donkey for him” (Edd.). The last document shows ὃ ἐκ
πανταχόθεν, ““ by all means.”
πανταχοῦ,
““everywhere ”: PSI IV. 3825 (B.c. 248-7) ξύλα ἐζητή-
καμεν πανταχοῦ, BGU IV. 1125!" (B.c. 13) κύρια] τὰ
διωμολογημένα πανταχοῦ, and 76. III. 942° (A.p. 240) κυρία
ἡ ἐπὶ λόγου ἀποχὴ πανταχοῦ ἐπιφερομένη ὡς ἐν δημοσίῳ
κατακεχωρισμένη.
παντελής.
The NT has this word only in the phrase εἰς τὸ παντελές,
Lk 1314, Heb 775: so in P Lond 1164 (f/f) (a.D. 212)
(ΞΞ ΠΙ. p. 161) a man sells some property ἀπὸ Tov viv
eis TO παντελές. This would support a temporal meaning
in Heb Zc. “το save finally,” which suits well the πάντοτε
that follows: so long as our Intercessor lives our σωτηρία is
assured. Cf. Syl 489! (c. B.C. 234) Toy ἀγῶνα παντελῆ,
where the reference is to an interrupted contest, which had
been brought to an end, and OG/S 642) (end of ii/A.D.)
τὸ pynp(ejiov. . . ἔκτισεν... αὑτῷ τε Kal υἱοῖς αὑτοῦ καὶ
υἱωνοῖς εἰς τὸ παντελὲς αἰώνιον τειμήν.
sigke 53577 ὅσα πρὸς ἀνατροπὴν παντελῆ ἄγει τὸν συνη-
γορούμενον. In Lk /.c. the meaning is like that of παντελῶς
in P Lille I. 26? (iii/B.c.) (= Witkowski®, p. 49) αὐτὴ (sc.
γῆ) μὲν οὖν ἐστιν παντελῶς ἀπηρ[γ]μένη (“ὁ bare,” ** unculti-
vated’), P Lond 4237 (p.c. 168) (=I. p. 31, Selections,
Ρ- II) παντελῶς ἀηδίζομαι, “1 am utterly distressed,”
and P Oxy IT. 2811! (a.p. 20-50) παντελῶς ὄντα ἀνέγκλητον,
‘*being blameless in all respects”: cf. 2d. XII. 1469% (A.D.
298) παντελῶς διανύειν τὰ προσήκοντα, ‘to accomplish in
full our duties,” and 24. IX. 11868 (iv/A.D.) οὐ μὴν κατὰ τὸ
παντελὲς ἀπηγορευμένον, ‘‘ not entirely forbidden ”’ (Ed.).
See also Prei-
πάντῃ.
This NT ἅπ. εἰρ. (Ac 245) is seen in P Eleph τ᾽" (B.c.
311-10) (= Selections, p. 4) with reference to a con'ract
valid πάντηι πάντως, ‘under all circumstances.” Cf. P Fay
1133 (A.D. 100) πάντη πάντοί -εωὶς πέμσις Πίνδαρον, “be
very sure to send Pindarus” (Edd.), τό. 1307 (ili/A.D.)
προνοῶ τοῦ x[a]Akod πάϊντη πάντως καθὼς ἐταξάμηϊν,
| ‘*T am by all means looking after the copper, as I are
ranged” (Edd.). In the NT occurrences of the word
Moulton prefers to read πάντη without t subscript : see Gr.
ii. p. 84. An interesting ex. of the word combined with
πολλάκις occurs in a iii/A.D. inscr. from Termessos BCH
xxiii. (1899), p. 189 (as restored by Ramsay, C7f/es, p. 442)
Aip. Μω[ζυσ]ῆς Kaprov, ὁ πάντη πολλάκις γενόμενος καὶ
τὸν κόσμον πολλάκις ἱστορήσας, νῦν δὲ κεῖμαι μηκέτι μηδὲν
εἰδώς: ταῦτα [δ]ὲ [μ]6[ν]ο[ ν] “εὐψύχει, οὐδεὶς ἀθάνατος,"
“1 Aurelius Mofs]es, son of Karpus, having been every-
where often and having often investigated the world, now
lie in death no longer knowing anything; but this only
(I say) ‘be of good courage, no man is immortal’ ”
(Ramsay).
πάντοθεν
πάντοθεν,
“from all sides,” for πανταχόθεν, the prevailing form in
Attic prose, cf. P Amh II. 5127 (sale of a house—B.c. 88)
οἵ ἂν ὦσι γείτονες πάντοθεν, ‘whatever may adjoin it on
all sides” ; similarly P Lond 1164 (/)*4 (a.p. 212) (= III.
p- 161), and PSI I. 669 (v/a.v. ἢ) πάντῃ πάντοθεν.
παντοκράτωρ
is common in the LXX (cf. Aristeas 185) usually for
ΓΊΝΩΝ, and is found in the NT xovies, always, with one
exception (2 Cor 618), in the book of Revelation, where
Hort (Comm. ad Rey 18) understands the title as denoting
“not One who can do anything, but One who holds
together and controls all things.’’ Outside Jewish or
Christian writers, he is able to cite only one occurrence
of the word, viz. from a metrical Cretan inscr. παντοκράτωρ
‘Epvotvie (Hermes). We may compare an inscr. from Delos
BCH vi. (1882), No. 25, p. 502 Διὶ τῷ πάντων κρατοῦντι
kal Μητρὶ μεγάληι τῆι πάντων κρατούσῃ, cited by Cumont
Les Religions Ovientales, p. 267 (Engl. Tr. p. 227), where
see the whole note on this attribute of omnipotence assigned
to the Syrian and Phrygian deities.
The word is used as an imprecation in the account of
a legal process, P Lips I. 40, where one of the parties
is represented as saying ™ 18 εἰ μὴ ἦσαν πρὸς τῇ οἰκίᾳ μου,
πάλαι ἂν o ᾿Ασυγκρίτιος τετελεύτηκεν, μὰ τὸν παντο-
κράτορα. It is not infrequent m the Christian papyri, e.g.
BGU III. 948% (iv/v A.p.) ebxope τὸν παντοκράτοραν θεόν,
P Oxy VI. 925! (a prayer—v/vi A.D.) (= Selections, p. 131)
ὃ θ(εδ)ς ὁ παντοκράτωρ ὁ ἅγιος ὁ ἀληθινὸς... and BGU
III. 954! (an amulet—vi/A.D.) (= Se/ections, p. 132) δέσποτα
Qc(t) παντοκράτωρ ὁ πατὴ[ρ] τοῦ k(vpio)v. . .. We may add
the interesting letter addressed to Paphnutius by Athanasius
(can he be, as Bell suggests, St. Athanasius himself?) which,
after the opening address, proceeds—6 m[a]vtok[pdtwp] θεὸς
καὶ ὁ Χρι[στὸς] αὐτοῦ δοίη τὴν σὴν θεοσέβειαν [a ]papéverv
ἡ[μῖν] πολὺν [χ]ρόϊνον (P Lond 1929%—mid. iv/a.v.). Cf.
also Aazée/ 1067° (not earlier than Justinian) where the word
is restored as an epithet of Χριστὸς ἄχραντος.
πάντοτε,
‘Sat all times,” ‘‘always,” used by late writers for
διαπαντός (cf. Rutherford VP, p. 183 f.), may be illustrated
by P Giss I. 174 (a slave to her master—time of Hadrian)
(= Chrest. I. 481) εὔχομαι πάντοτε περὶ τῆς ὑγιείας σου,
and P Oxy XIV. 17594 (letter to an athlete—ii/a.p.)
εὔχομαί σε ὑγιαίνειν [κ]αὶ νικᾶν πάντοτε. See also Sy// 37
(= 5. 814)*7 (Α.Ὁ. 67), where Nero is described as—edoeBav
τοὺς θεοὺς ἡμῶν παριστανομένους αὐτῷ πάντοτε ἐπὶ προνοίᾳ
καὶ σωτηρίᾳ. For an earlier ex., from time of Augustus,
see BGU IV. 11238.
πάντως.
The strongly affirmative sense of πάντως, ‘‘surely,” ‘“ by
all means,”’ is well seen in P Ryl II. 229? (a.p. 38)
πάντω(ς) δέ, ᾿Αφροδίσιε, τοὺς ἄρτους pot πέμψον Kal τὸ
ὀψάριον, ‘be sure, Aphrodisius, to send me the loaves
and the relish” (cf. Jn 21°), P Fay 1298 (iii/a.p.) ἐτάξατο
πάντως καταβῆναι τῇ ἑνδεκάτῃ, “She appointed for certain
478
παρά
the eleventh for his coming down” (Edd.), P Oxy XIV.
1676" (jii/A.D.) ἀλλὰ πάντως κρείττονα εἶχες" διὰ τοῦτο
ὑπερηφάνηκας ἡμᾶς, ‘but you doubtless had better things
to do; that was why you neglected us” (Edd.), τό. 168014
(iii/iv A.D.) ὑπονοοῦμαι ὅτι πάντως πάλιν τί ποτε ἔχει
πρὸς σέ, “I suspect that he must assuredly have some
further claim against you,” and P Giss I. 1037 (iv/A.D.)
πάντως ταχέως ἡμᾶς κατάλαβε: cf. also Herodas VII. 80.
The word is found in a complete negation in P Vat Al®
(B.c. 168) (= Witkowski®, p. 65, UPZ i. p. 303) οὐ yap
πάντως Set στενῶς ἐπανάγοντά «σε; προσμένειν ἕως κτλ.
cf. Rom 3%, and for a partial negation see 1 Cor 510 (Blass-
Debrunner ὃ 433. 2). For a weakened πάντως = ‘‘ prob-
““possibly,”’ see Cadbury /B&Z xliv. p. 223 ff.
ably,”
παρά
is found in the NT c. gen. (78 times), c. dat. (50 times),
and c. acc. (60 times): see Proleg. p. 106. All these con-
structions can be freely illustrated from our sources.
(1) c. gen. indicating source or origin ‘‘ from the side of,”
“*from,’’ used of persons after verbs of receiving etc.: Ostr
10278 (Ptol.) (= LAZ, p. 152) ἀπέχω παρὰ σοῦ τὸ ἐπιβάλλον
(cf. Lk 1515) μοι ἐκφόριον, “1 have received from you the
fruit that falleth to me,” P Petr 11. τι (1)° (mid. iii/B.c.)
= Witkowski’, p. 8) γίνωσκε δέ pe ἔχοντα παρὰ Φιλωνίδου
(δραχμὰς) o, P Eleph 13? (B.C. 223-2) (= Witkowski’, p.
42) παραγενομένου Lav@tos ἐκομισάμην τὴν παρὰ cov
ἐπιστολήν, P Tebt II. 28322 (B.c. 93 or 60) τούτου δὲ
γενομ[έϊνου ἔσομαι τετευχὼς [TH]s Tapa cod ἀντιλήμψεως,
‘* for if this is done I shall have obtained succour from you”
(Edd.), P Oxy IV. 742? (B.c. 2) παράλαβε παρὰ Πόθου τὸν
κάλαμ[ο]ν πανα[ρ]ιθμῶι, ‘take over from Pothus the reeds
all together’? (Edd.), PsFay 121}% (c. A.D. 100) καὶ τὸ
S[ép]pa τοῦ μόσχου αἴτησον πα[ρὰ τοῦ] κυρτοῦ
βυρσέως, “ask the hunch-backed tanner for the calf’s hide,”’
and 76. 93° (A.D. 161) βούλομαι μισθώσασθαι παρὰ σοῦ τὴν
μυροπωλαικὴν Kal ἀροματικὴν ἐργασίαν, “1 wish to lease
from you your business of perfume-selling and unguent-
making ’’ (Edd.). For παρά c. gen. to denote the agent, as
in Mt 1819, cf. Epict. iv. 10, 29 τὰ ἀλλότρια ὄψεται...
ὡς ἂν δίδωται παρὰ τοῦ ἔχοντος ἐξουσίαν (see Sharp, Z fice.
Ρ. 92).
For a similar use after pass. verbs (like ὑπό: cf. Ac 2239
TR παρά, but NABC ὑπό), cf. P Tebt I. 121" (B.c. 118)
ἐκομισάμην τὸ παρὰ σοῦ γρ(αφὲν) ἐπισί(τόλιον), 75. 34° (c.
B.C. 100) χάριν τοῦ παρ᾽ αὐτοῦ ἀπηγμένου, ““ἀὔοιΐ the
person arrested by him,” and the late P Oxy I. 12517 (a.p.
560) συγχωρήσω αὐτὴν ὑπομνησθῆναι παρ᾽ οἱουδήποτε
προσώπου ὑπὲρ ἐμοῦ, “1 should permit you to be reminded
of your suretyship for me by any person whatsoever”
(Edd.).
Οἱ παρ᾽ αὐτοῦ is common in the sense of a man’s
“agents” or ‘‘ representatives,” e.g. P Tor II. 4° (1i/B.c.)
μηδένα τῶν παρ᾽ αὐτῶν, ‘no one of those acting for them,”
P Tebt I. 51 (p.c. 118) οἰκο(νόμοις) ἢ τοῖς παρ᾽ αὐτῶν,
τε oeconomi or their agents,” P Amh IT. 4¥4(ii/B.C.) πέπομφα
τὸν παρ᾽ ἐμοῦ, “1 have sent my agent” and 29. 111°! (A.D.
132) καὶ μηδὲν τὸν ὁμολογοῦντα μήτε τοὺς παρ᾽ αὐτοῦ
ἐνκαλῖν τοῖς περὶ τὸν Στοτοῆτιν, “and that neither he nor
his representatives make any claim on Stotoétis”” (Edd.).
’
Tapa
The phrase is also used more generally of a man’s “‘ neigh-
bours,”’ ‘‘ friends,” ‘‘associates,’’ e.g. P Par 3615 (B.c. 163-2)
(= UPZ i. p. 138) “Appaw . . τὸν παρ᾽ ἐμοῦ, ““ Harmais
who is closely associated with me,” 26. 4918 (c. B.C. 161)
(= CPZ i. p. 308) ot παρ᾽ ἐμοῦ γραμματεῖς, 20. 514°
(B.c. 159) (= UPZ i. p. 360) εὐφραίνεσθε, of παρ᾽ ἐμοῦ
πάν[τες P Amh 11. 3513 (B.C. 132) τοὺς παρ᾽ ἡμῶν γεωργούς,
P Oxy II. 29887 (i/A.p.) Σαραπίων καὶ πάντες οἱ παρ᾽
ἡμῶν, ‘all of us,” and KGU ΤΙ. 419" (a.p. 277) οὐδεὶς τῶν
παρ᾽ ἐμοῦ οὐδὲ τέκνον τ[έϊκνου. Cf. also Herodas I. 2 with
Headlam’s note.
For a parallel to Mk 374, where the context seems to
confine ot παρ᾽ αὐτοῦ to members of Christ’s ‘family ’’ (see
Swete and Field ad /.), we may cite P Revill Mél, p. 2957
(B.C. 131-0) καλῶς ποιήσεις παρακαλῶν σαυτὸν καὶ τοὺς
παρ᾽ ἡμῶν, the reference being to the writer’s mother and
sisters ; οἵ. 13 and ~ee Witkowski, £p/.2 p. 96. This narrower
application may also perhaps be found in P Grenf 11. 369
(B.C. 95) ἔρρωμαι δὲ καὶ αὐτὸς kal ᾿Εἰσθλύτις. . . καὶ οἱ
παρ᾽ ἡμῶν πάντες, ‘all our family,” and 07 IIT. 998%-§
(B.c. τοι) μήτ᾽ αὐτὸς Ψενμεγχῆς μήδ᾽ ἄλλον μηδένα τῶν
Tap αὐτοῦ.
Ta παρ᾽ αὐτῆς πάντα, ‘‘all her means,” in Mk 535 (cf.
Lk 107, Phil 48), may be illustrated from Preemze 111177
(i/B.c.) ἐδαπάνησεν δὲ παρ᾽ ἑαυτοῦ μετὰ τῶν συναγωνοθετῶν,
26. 118) (i/B.c.), and C. and 8. ii. p. 394. No. 277, where
a father stated that he has erected τὸν βω[μὸν σὺν τῷ γρά]δῳ
to his children πα]ρὰ ἑαυ[τοῦ, “at his own expense.”
Ramsay compares the similar use of παρά on coins. See
also the exx. from Josephus in Field, Votes, p. 27.
For the neut. art. without a subst. followed by παρά
c. gen. cf. P Hib I. 1099 (B.c. 247-6) τὸ παρ᾽ αὐτῶν καὶ τῶν
μετ[όχων, with reference to an amount due “‘ from them and
their partners,’ and PSI VI. 598? (iii/8.C.) ἀκούσας τὰ παρ᾽
᾿Ετεάρχου.
(2) c. dat. ‘‘ by,” ‘‘ beside,” is used only of persons in the
NT except in Jn 19°, with which we may compare P Oxy
I, 12078 \ii/A.D) ἐπεὶ (/ ἐπὶ) ξένης kal παρὰ τῇ τάξιί = er)
ὄντα (/. dy), ‘being a stranger to the place and engaged
at his post.” See also Kazbe/ 703} (ii/iii
δεκάμηνος ἐγὼ κεῖμαι παρὰ τύμβῳ. For the ordinary
personal use see P Hib I. 147 (early ili/B.c.) σύντασσε
[τοὺς] παρὰ σοὶ φ[ύ]λακας φυλάσσειν, P Oxy II 2083
(i/A.D.) παρὰ wot, ‘where youare,’’ P Fay 1223 (c. A.D. 100)
τὸ παρὰ σοὶ σί[ν]απι τὸ ἐν τῶι θησαυρῶι Σιοχώτου, ‘‘ the
mustard that is with you in the store of Sochotes,” P Oxy
IX. 12208 (iii/A.D.) πέμψεί = αι) pou κέρμα eis τὰ γινόμενα
παρ᾽ ἐμοὶ ἔργα τῆς k<apm> odoplas, ‘‘ send me some money
for the business of harvesting going on here ” (Ed.), τό. XII.
1503! (iv/A.D.) περὶ dv βούλῃς παρ᾽ ἐμοὶ ἀντίγραψόν μοι,
and 76. VI. 925° (Christian prayer—v/vi A.D.) φανέρωσόν
μοι τὴν παρὰ col ἀλήθιαν. Cf. Herodas V 61.
For the phrase παρὰ τοῖς θεοῖς and its equivalents with
verbs of prayer etc. the following exx may serve—BGU
Il. 632° (ii/a.p.) (= LAL, p. 172) μνίαν σου ποιούμενος
(cf. Philem 4) παρὰ tots [ἐν]θάδε θεοῖς, P Oxy XII. 15834
(ii/A.D.) τὸ προ[σκ]ύνημά σίο]υ ποιῶ παρὰ τῷ κυρίῳ
ΣΙ αἹρά[πι]δι, τό. XIV. 1678? (illiterate —iii/A.D.) πρὸ μὲν
πάντων εὔχομέ σε ὁλοκληρεῖν καὶ ὑειένειν παρὰ τῷ κυρείῳ
θεῷ, τό. XII. 1489? (late 1ii/A.D.) ἄσπαι[{])σοὸν Φίρμον καὶ
Τεκοῦσαν καὶ τοὺς ἡμῶν πάντας παρὰ τοῖς θεοῖς τῆς
419
,
παρὰ
πόλεως τῶν ᾿Αντινοαίων, ‘salute Firmus and Tecusa and
all our friends before the gods of Antinodpolis” (Edd.),
and 76. 1495* (Christian — iv/A.D.) mpd μὲν πάντων εὔχομαί
σοι τὴν ὁλοκληρίαν παρὰ τῷ κί(υρι)ῷ θ(ε)ῴ.
note by Ghedini in Aegyftws ill. p. 191 f
(3) c. acc. ‘‘ by,” ‘*beside,”’
See also the
“near”; P Eleph 217 (B.c.
285-4) τὴν δὲ συγγραφὴν ἑκόντες ἔθεντο παρὰ συγγραφο-
ὕύλακα Ἡράκλειτον, P Lille I. 1719 (iii/B.c.) ὃ σῖτος
ὃ παρ᾽ ὑμᾶς, P Petr IIT. 215 (B.c. 236) οὐλὴ ἐπὶ μήλου
map ὄφρυν ἰἀριστεράν, P Par 477 (c. B.C. 152-1)
(= ΟΖ i. p. 332, Selections, p. 22) ψευδῆι πάντα καὶ οἱ
παρὰ ot θεοὶ ὁμοίως, ‘all things are false and your gods
with the rest,’” P Vebt I. 3951 (B.c. 114) παρὰ τὸ αὐτόθι
Διὸς ἱερόν, ‘‘near the temple of Zeus here’? (Edd.), and
P Oxy XIT. 1583° (1i/a.p.) γενοῦ παρὰ ᾿Ισίδωρον χάριν τοῦ
[pat]vdrov, ‘ go to Isidore for the cloak.” For ἃ suggestion
that in Ac 22% ἀνατεθραμμένος δὲ ἐν τῇ πόλει ταύτῃ παρὰ
τοὺς πόδας Γαμαλιήλ should be translated ‘tin this city I
was brought under the influence of Gamaliel, ’ see Zup 7
xxx. p. 39 f.
The temporal use of παρά = ‘‘ during” is seen in P Oxy
III. 47219 (c. A.p. 130) δύναται μὲν yap Kal ἄλλα τινὰ
λελοιί-- υγτῆσθαι παρὰ τὸν τῆς προνοίας χρόνον, ‘he may
indeed have nad other troubles during the period of his
stewardship” (Edd.). In Rom 14° ἡμέραν παρ᾽ ἡμέραν,
παρά is best understood as=‘‘in preference to,” the pre-
ceding κρίνει being then taken in the sense of ‘‘ estimates,’”’
“approves of” (seeSH αα Δ). For the phrase τὸ παρὰ τοῦτο
indicating the ‘‘difference”’ between two figures, see P Hib
I. 991° (c. B.C. 148) with the editors’ note.
(4) Some miscellaneous uses of παρά may be illustrated.
For the meaning ‘‘ against,’’ ‘‘contrary ἴο,᾿ as in Ac 18},
Rom 17° a/., cf P Tebt I. 5% (8.c. 118) τοὺς δὲ παρὰ
ταῦτα ποιοῦντας Bav[dtwr {ζ]ημιοῦσθαι, ‘those who dis-
obey this decree are punishable with death” (Edd.), τώ. 205
τοὺς Kekopdtas τῶν ἰδίων ξύλα παρὰ <Ta> ek<K>elpeva
προστάγματα, ‘those who have cut down wood on their
own property in contravention of the published decrees”
(Edd.), 76. 27# (B.C. 113) τὰ παρὰ τὸ Bé{L}ov κεχειρισμένα,
“‘your improper procedure” (Edd.) ;
sepulchral inscr., asin C. and B. ii. p. 537, No. 394° εἰ δέ τις
Tapa ταῦτα ποιήσει, ἔστε αὐτῷ πρὸς TOV κρίτην θεόν.
also the common
Like the Semitic m7, παρά is used of comparison in
P Tebt I. 58 (B.c. 118) pl{oor pé[t]pors [πα]ρὰ τὰ
eWo<tabpa>, ‘larger measures than the correct bronze
measures,” 24. 1012 (B.C. 114) σὺ δὲ ὀρθῶς ποιήσεις τὸ
προσάγγελμα μὴ ἐλλατώσας παρὰ τὸ πρῶτον, ‘you will be
right in not diminishing the report compared with the first
one’ (Edd.): cf. Lk 1324, 1814, Rom 12, 12%. In MGr
παρά and ἀπό are used to express comparison.
Παρά ‘‘on account of,’ as in 1 Cor 12!f, meets us in
P Oxy XII. 14207 (c. A.D. 129) οὐ παρ᾽ ἐμὴν δὲ αἰτίαν οὐ
κατεχωρίσθησαν, ‘* but it is not on account of my fault that
they have not been presented’’ (Edd.), P Ryl II. 243°
(ii/A.D.) οὐδὲν παρὰ σὲ γέγονε, “nothing has occurred
through any fault of yours’’ (Edd.). With this may be
compared the use of παρὰ τό c. inf. to denote cause or
origin, e.g. P Magd 11° (B.C. 221) παρὰ τὸ δὲ σύνεγγυς
εἶναι τὸν ᾿Αρσι[ν]οΐτην, ‘‘ because the Arsinoite district was
near’’: see Mayser Gr. II. i. p. 331.
In BGU IV. 107928 (a.D. 41) (= Selections, p. 39) παρὰ
/
παραβαίνω
τάλαντόν σοι πέπρακα τὰ φο[ρτ]ία μου, the meaning is
perhaps not more than “1 have sold my wares for a talent.”
For an adverbial use cf. P Grenf II. 36° (B.c. 95) (= Wit-
kowski?, p. 119) ILayaver TlaveBxovvios καὶ Παθήμει, rapa
καὶ Πετεαρσεμθεῖ, where παρὰ καί = ‘‘una et” (Witkow-
ski). On the force of παρά in composition, see Proleg.
p- 247.
As in the case of all the prepositions, reference should be
made to the important theses by Kuhring and Rossberg, see
under Abbreviations I. Full particulars of NT usage are
given in Paul F. Regard’s monograph Contribution ἃ Pétude
des Prépositions dans la langue du Nouveau Testament
(Paris, 1919).
παραβαίνω,
occurs in P Ryl II. 7744 (Α.Ὁ. 192) ὀφείλει εἰς
τὴν κατεπείγοζυσα]ν ἀρχὴν παραβαίνειν, ‘he ought to pass
on to the office immediately required’’ (Edd.). For the
definitely metaphorical meaning ‘‘ transgress,” which alone
is found in the NT (unless Ac 1°), we may cite the follow-
ing exx.: P Par 4613 (B.c. 152) (= UPZi. p. 338) παραβέ-
βηκεν τοὺς ὅρκους, P Amh 11. 35%° (B.c. 132) παραβε-
βηκότος τὰ τῆς χειρογραφίας, P Bad 45° (A.D. 87) πα[ρ]α-
Bas cov τὴν συνταγήϊν, BGU II. 638° (A.D. 143) μὴ
ἐξεῖναι δὲ μηθὲν τῶν mpoyeyp(appévwv) παραβῆν[α]., and
P Oxy ILI. 5261 (ii/a.p.) εἰ καὶ μὴ ἀ[νέ]βενε ἐγὼ τὸν λόγον
μου οὐ παρέβενον, ‘even if he were not going I should not
have broken my word” (Edd.).
ce ς 7
pass on
[For the omission of ἄν in
this last sentence in the apodosis of unfulfilled condition,
see s.v. ἄν, and contra Robertson, G7. p. 920 f.]
ἸΠαραβαίνω is frequent in connexion with wills, e.g.
P Oxy III. 4948 (A.D. 156) where provision is made that
anyone who shall disobey (τὸν παραβησόμενον) the con-
ditions of a will shall forfeit to the party abiding by it (τῷ
ἐμμένοντι) the damages and other sums. On the legal
usages of παραβαίνω and ἐμμένω see Berger Strafklauseln,
p- 3. For παραβαίνω used in a religious connexion, cf. Sy//
574 (=* 989) (ii/B.c.) ὃς 8 ἄν παραβαίνηι, αὐτὸς [αὑτὸν
αἰτιάσεται, with reference to the temple of Artemis at
Ephesus, and OG/S 569!® (iv/A.D.) μηδεμιᾷ σκαιᾷ τινι
καιϊνουργίᾳ τὴν τιμὴν] τὴν Tots θεοῖς ὀφειλομένην παρα-
βαίνειν.
παραβάλλω.
The RV rendering of Ac 2015 παρεβάλομεν εἰς Σάμον, “ we
touched at Samos,” is supported by P Petr II. 13 (5) (8.6.
258-253) ο[ὐ]κ ἔδει μὲν οὖν σε παραπορεύεσθαι ἀλλὰ Kal
πρὸς ἡμᾶς παραβαλεῖν Splas] μόριον, where Mahaffy renders,
““you ought, indeed, not to have passed us by in this way,
but to have landed with us for a quarter of an hour”: but
see Field, Moves, p. 131.
The verb in its wider sense ‘‘ betake oneself,” ‘‘go,’’ may
be ilustrated by ΒΟῸΣ IV. 11064 (B.c. 13) παραβαλε[ϊ
δὲ] ἡ Θεοδότη πρὸς τὸν Μᾶρκον... ἑκοῦσα καὶ τὸ
παιδίον πρὸς τὸ ἐπιθεωρεῖσθαι ὑπ᾽ αὐτοῦ, 16. III 82415
(A.D.55-6) παράβαλε οὖν ἐκεῖ, P Kyl 11. 153° (Α.Ὁ. 138-
161) παραβάλλον[τα] . . . εἰς τὸν τάφον μου, P Oxy VI
καθήκοντι καθηγητῇ σε παραβάλλειν, ‘let it be the care of
both you and your paedagogue to betake yourself to a suit-
480
παμαγγελια
able teacher,” and 24, 9371° (iii/A.D.) παραγγέλλω oor...
ἵνα παραβάλῃς πρὸς τῇ πλατείᾳ τοῦ θεάτρου, ““1 bid you
go to the street of the theatre.” See also P Flor III. 3125
(A.D. 92) παραβέβλη[κ]α τὸν προκείμενον ὑπομνηματικόν.
In Aristeas 281 παραβάλλοντας τὸ ζῆν = ‘ while risking
their lives’’: see s.v, παραβολεύομαι. For the mid. of the
verb cf. Sy// 342 (= %762)9® (B.c. 48) ψυχῇ Kal σ[ώ)ματι
παραβαλλόμενος.
παράβασις.
P Flor IIT. 313!° (A.D. 449) ἀπὸ καταγνώσεως καὶ παρα-
βάσεως. P lond 1015! (vi/a.D.)(=III. p. 257) προστίμου
καὶ παραβάσεως.
παραβάτης.
The remarkable tradition preserved in Cod. Bezae after
Lk 6*is perhaps the origin of the phrase παραβάτης νόμου
in Paul and James: see Plummer ad Lk /.c.
παραβιάζομιαι.
For the orig. meaning ‘‘ urge,” ‘‘ press,’’ against nature
or law, cf. Zpzcurea ed. Usener p. 36° μήτε τὸ ἀδύνατον καὶ
παραβιάζεσθαι. See also Polyb. xxii. 10. 7.
παροαβολεύομιαι,
“expose myself to danger” (cf. classical παραβάλλομαι),
occurs in the NT only in Phil 2*°, but is cited by Deissmann
(LAE, p. 84 n.°) from an Olbian inser. of ii/A.D. which is
under no suspicion of appropriating a coinage of a NT
writer—Latyschev I. 212%, where it is said of a certain
Carzoasus—@h\a. καὶ (μέχρι) περάτων γῆς ἐμαρτυρήθη τοὺς
ὑπὲρ φιλίας κινδύνους μέχρι Σεβαστῶν συμμαχίᾳ (for dat.
see Proleg. p. 64) παραβολευσάμενος, ‘but also to the ends
of the world it was witnessed of him that in the interests of
friendship he had exposed himself to dangers as an advocate
in (legal) strife (by taking his clients’ causes even) up to
emperors.’ The word is from παράβολος, ‘‘ venturesome,”’
the verbal part expressing the energy of βάλλω, instead ot
being static as in παραβολή : see s.v. παραβάλλω.
παραβολή.
Our sources throw no special light upon this word which
in the NT is found only in the Synoptics = ‘* parable,”
“*similitude,” and 67s in Heb (9%, 1119) = ‘‘ figure,” ‘‘ type.”
For Heb 11*, where Isaac’s restoration was to Abraham a
sort of resurrection, Moffatt (7CC ad 1) cites Aelian Var.
Hist. ili. 33 describing Satyrus the flautist—tpémoy twa
τὴν τέχνην ἐκφαυλιίζων παραβολῇ τῇ πρὸς φιλοσοφίαν.
According to Quintil. v. 11. 23 “᾿ παραβολή, quam Cicero
collationem vocat, longius res quae comparentur repetere
solet.”’ See further, especially for the Biblical usage, Hatch,
Essay\, p. 64 ff.
In P Flor ΠῚ. 384°% (v/A.p. ?) τὰς τοῦ μηχανοστασίου
παραβολάς, the editor understands π᾿ as = “ riparazioni.’””
παραγγελία,
“injunction, command”*: P Lond 123118 (A.D. 144)
(= IIL. p. 109) ὅπως ἔχίω]ν ἔγραπτον παραγγελείαν πρό-
νοιαν ποιησῆται τῆς γε[ωρ]γείας τῶν [ἀρου]ρῶν αὐτ[ός, and
P Oxy XII. 1411} (A.D. 260) εἰ μὴ πειθαρχήσιαν τῇδε τί ἢ
» 66
παραγγέλλω
παρ]αγγελίᾳ, πειραθήσονται, . . - “if they disobey this
injunction, they will experience the penalties . . .” (Edd.).
For the more technical meaning, a ‘‘ summons” to appear
in court, cf. P Oxy III. 484!8 (A.p. 138) ὅπως ἔχων
ἔγγραπτον παραγγελίαν παραγένηται ὅπου ἐὰν ὁ κράτιστος
ἡγεμὼν... ἐπ᾽ ἀγαθῷ τὸν νομὸν διαλογίζηται, “ἴῃ order
that he may have a written notice and appear wherever his
highness the praefect holds his auspicious court for the
nome” (Edd.). The NT usage is discussed by Milligan,
Thess. p. 47-
TlapdyyeApa may be illustrated from P Amh II. 50°
(B.c. 106) ἐκ τοῦ παραγγέλ(ματος), “in accordance with the
summons”: see Archiv ii. p. 123 and cf. P Lond go4**
(A.D. 104) (ΞΞ 111. p. 126, Chrest. I. p. 237).
παραγγέλλω
is common in Ptolemaic papyri to describe the official
summons before a court, e.g. P Par 4617 (B.c. 153) (= UPZ
i. p. 338) γέγραφά σοι, ὅπω[ς] ᾿Απολλωνίωι παραγγείληις,
P Grenf I. 40° (ii/B.c.) (= Chres¢. IL. p. 27) ἔκρινον γράψαι
σοι ὅπως εἰδὼς παραγγείλης καὶ τοῖς] ἄλλοις ἱερεῦσι ἑτοί-
μους εἶναι, and P Tebt I. 14° (B.c. 114) ἔγραψας ἡμῖν
“Hpav (/. “Hpart) . . . εὐθυνομένωι δὲ φόνωι καὶ ἄλλαις
αἰτία ζιὃς παραγγεῖλαι ἀπαντᾶν ἐν ἡμέραι (ς) τρισὶν πρὸς
τὴν περὶ τούτων ἐσομένην διεξαγωγήν, “‘you wrote to me
that I was to give notice t» Heras who is arraigned for
murder and other offences to appear in three days’ time for
the decision to be made concerning these charges” (Edd.).
Miscellaneous uses of the verb are—P Amh II. 30%
(ii/B.c.) παρηγγείλαμεν τῆι Θεμβῶτος (/. Θεμβῶτι) ἐκχωρεῖν
ἐκ τῆς οἰκίας, “‘we ordered Thembos to depart out of the
house,’” P Tebt 11. 3862 (B.c. 12) ἐν ἡμέραις τριάκοντα ad’
ἧς ἐάν μοι παρανγίλῃ, ‘within thirty days from the day on
which you give me notice,’ with reference to the repayment
of a dowry following on a deed of divorce, P Ryl II. 81°
(c A.D. 104) διὰ σοῦ αὐτοῖς παρανγείλας tv’ ὅσου ἐὰν χρείαν
ἔχωσι ὑδάτους (1. ὕδατος) ἑαυ[τοῖς ἐϊπιχαλῶσι, “instructing
them through you to draw off as much water as they need ”
(Edd.), the illiterate 26. 435 (ii/A.D.) where we have twice
he formula παρήγκελκά ov (/. παρήγγελκά σοι) ἄλλα ἅπαξ,
*T have instructed you several time.” (cf. Archiv vi.
p- 379), and P Oxy VI. 9378 (iii/A.p.) κἂν νῦν οὖν παραγ-
γέλλω σοι, ὦ κυρία μου ἀδελφή, ἵνα παραβάλῃς πρὸς TH
πλατείᾳ τοῦ θεάτρου, ““4π6 for the present I bid you, my
dear sister, go to the street of the theatre.”’
For the aoristic present παραγγέλλω in Ac 161%, see
Proleg. p. 119. With παραγγέλλω in 1 Tim 617 α΄. Ramsay
(Zxp T xiv. p. 159) compares the use in the inscrr. of
Dionysopolis—tapayyé\Aw πᾶσι μὴ καταφρονεῖν Tod θεοῦ.
MGr παραγγέλνω.
παραγίνομαι.
The use of παραγίνομαι as a synonym for ἔρχομαι, which
Thackeray (Gr. 1. p. 267) thinks may be of Ionic origin, is
common in the LXX and later Greek generally (cf. Glaser
De ratione, p. 36f.). In the NT it is mainly confined to
the Lucan writings, but Harnack (Sayings of Jesus, p. 86)
goes too far when he asserts that it is ‘‘a choicer (gewah//er)
word than ἦλθον ᾿᾿: (cf. Lk 191618). This is true to about
the same extent as it is that avrzve is ‘‘choicer” than come.
In Witkowski’s collection of Ptolemaic private letters παρα-
Part VI.
481
παραδειγματιζω
γίνομαι occurs some thirty times, four of them being in
letters of men marked as ‘‘non eruditorum”—e.g. P Eleph
135 (8.6. 223-2) (= Witkowski’, p. 42) παραγενομένου
Davros ἐκομισάμην τὴν παρὰ σοῦ ἐπιστολήν, P Oxy IV.
74375 (B.c. 2) (= Witkowski’, p. 129) παραγενομί(ένου) γὰρ
Aaparos εἰς ᾿Αλεξάνδρειαν ἤλθαμεν ἐπὶ ᾿Εἰπαφρόδειτον.
Other exx. οἵ παραγίνομαι irom Ptolemaic times are
P Hib [. 55% (B.c. 250) mapayevod eis Ταλαὼν ἤδη, ‘‘ come
to Talao at once,” P Lond 4212: \B.c. 168) (=I. p. 30,
OUPZ i. p. 300, Selections, p. 10), ἐπὶ δὲ τῶι ph παραγίνε-
σϑαί σε [πάντωΪν τῶν ἐκεῖ ἀπειλημμένων Tapayeyolyd|twy
ἀηδίζομαι, ‘but that you did not return when all those who
were shut up with you returned distresses me’ and P Par
43° (B.C. 153) (= UPZ i. p. 323) παραγενομένον (/. παρα-
γενοῦ) δὲ εἰς τὴν ἡμέραν, which Wilcken understands as an
invitation to a marriage.
From Roman times we have—P Oxy II. 291° (A.D.
25-26) plex ]pe ὑγια[(Πνων παρ[α]γένωμαι, “until | come in
peace,” BGU II 531317 (a.p. 70-80) ἄχρι οὗ πα[ρ]αγενά-
μενος (for form cf. Blass-Debrunner ὃ St. 3) €y[@] σώσωι
. . Ρ Ryl IL. 2328 (ii/a.p.) ἅμα τῷ [παρα]γενέσθαι τὸν
στρ[ατη]γὸν els τὴν Ἡράκλειαν. ‘fas soon as the strategus
arrived at Heracleia,” P Oxy IX. 12208 (iii/A.p.) ἐὰν
mapayévy σὺν θεῷ, “if you come, D.V.” (Ed ), and the
Christian commendatory letter 26. VIII 11627 (iv/A.p ) τὸν
ἀδελφὼ(-- δὴν ἡμῶν ᾿Αμμώνιον παραγινόμενον πρὸς ὑμᾶς
συνδέξασθαι αὐτὸν ἐν ἰρήνῃ, ‘our brother Ammonius, who is
coming to you, receive in peace” (Ed.). Notwithstanding
AV and RV, the primary sense of the verb in 2 Tim 415 is
still ‘‘came,” the idea of ‘‘help” arising from the use of
the dat. here only in NT. From the inscrr. note Sy//
5541° (beg. ii/rc.) els τὸ καθ᾽ ἑξάμηνον παραγινόμενον
δ[ικαστήριον, with reference to a six-monthly judicial
circuit in Magnesia.
mapayt.
For the transitive use of παράγω (as in MGr) = “bring
forward,” which is not found in the NT, we may cite
BGU IV. 1139!® (B.c. 5) where steps are taken to compel
a certain Paris—mapayayety τὴν θυγατέρα ἡμῶν, [ivja
ἀποκομισθώμεθα αὐτὴν καὶ ὦϊμεν εἸὐεργετη(μένοι), and
P Ox, VI. 971 (i/ii A.D.) where payment ‘of so many obols
is made to workmen—dvtA(oder) καὶ παράγίουσι) ὑδραγ-
(ωγόν).
For the meaning ‘‘pass by,’’ as in Mt 20% a/., cf.
P Tebt I. 174 (B.c. 114) τῆι δὲ t§ παράγειν τὴν κώμην,
“on the 16th pass by the village.” In P Magd 127 (Bc.
217) the meaning passes into ‘‘lead astra.,” παρήγαγόν
με οὐ βουλόμενοι σφραγίσασθαι τὴν συγγραφήν, “ils me
dupent en refusant de sceller le bail” (Ed.): cf. Pindar
Nem. vii. 23 σοφία δὲ κλέπτει παράγοισα μύθοις. In
Mk 115 παράγων is almost = ‘‘ walking’’: note v./. περι-
πατῶν. In P Lond 11699 (ii/aA.p.) (ΞΞ 111. p. 45) καθ᾽
ἣν ἔσχε παραγω---, Wilcken (4 /chiv iv. p. 532) reads not
παράγων but παραγωγήν in the sense of a ‘* Passierschein ”
or ‘‘pass.’’ The subst. is also found in BGU II. 362¥#-9
(A.D. 215) σὺν παραγωγῇ.
-ς
παραδειγματίζω.
In its sole NIT’ occurrence, Heb 65 (cf. Pss. Sol. 213), this
verb is used in the sense of ‘‘ex)ose to public ignominy.”
62
παράδεισος
Cf. Plut. 220». 520 where Archilochus is described as
rendering himself infamous—eavtdv παραδειγματίζοντος-
by the character of the verses he writes: cf. the use of the
simplex in Mt 1}, and see s.v. δειγματίζω.
We may cite one or two exx. of the subst. in the more
ordinary sense of ‘‘example”: PSI IV. 422% (iii/B.c.)
Opds pw(=o). Td παραδεῖγμα ἔδωκεν, P Fay 207 (Imperial
edict—ii/A.D.) pot παρέστη Td βούλευμα τοῦτο οὐδὲ
ἀποδέοντι παραδειγμάτων, ‘I have formed this intention,
not wanting in precedents’’ (Edd.), P Oxy 11. 237¥%8
(A.D. 186) παραδείγματι τῷ καλλίστῳ χρώμενος, ‘following
a most illustrious precedent,” OG/S 5088 (a.D. 162--3) ὡς
μὴ ῥαιδίως ἀνάγεσθαί τινας τῶι παραδείγματι, and the
epitaph to an athlete, Aa@zde/ 9404—
ΤΊ]οιάδε τις δείξας παραδε[(]γματα παισὶν ἑαυτοῦ
μᾶλλον ὀρέξασθαι τῆς ἀρετῆς προτρέπει.
παράδεισος.
The essential features of this foreign (Iranian) word
cling to it in its wide popular use and pass on into the
applications found in the Bible. The modern Persian
patéz means a garden, as does παράδεισος from the earliest
records we have of it in Greek (Xen. Azad. i. 2. 7 etc.).
A garden of fruit-trees (protected presumably by a wall) is
the general idea of it as seen in the papyri where it is very
common. Thus we have P Petr III. 26° (iii/B.c.) ets
ἀλλότριον κλῆρον ἢ παράδεισον ἢ κῆπον ἢ ἀμπίελῶ]να,
bringing together ‘‘ plot or orchard or garden or vineyard,”’
P Tebt I. 5° (B.c. 118) τὰς ἀπομοίρας ἃς ἐλάμβαν[ο]ν ἔκ
τε τῶν κ]τηιμάτων Kal τῶν [π]αραδεί(σων), “the tithes
which they (the temples) nsed to receive from the holdings
and the orchards,’’-—and OGZS οοἱ" (Rosetta stone—B.C.
196) τὰς καθηκούσας ἀπομοίρας τοῖς θεοῖς ἀπό τε τῆς
ἀμπελίτιδος γῆς καὶ τῶν παραδείσων καὶ τῶν ἄλλων τῶν
ὑπαρξάντων τοῖς θεοῖς. In P Lond 933” (Α.Ὁ. 211)
(ΞΞ- ΠΙ. p. 69) there is a payment on account of an
“* olive-orchard,” ἐλαιωνοπαράδ(εισος). In P Petr 1. 16%:7
(B.c. 230) Mahaffy translates τὰ γενήματα τῶν ὑπ-
ἀρχόντων μοι παραδείσων, ‘the produce of my parks,” but
the mere mention of froduce shows that “orchards” are
meant: see further Grenfell’s note in P Rev L p. 94 ff and
Wilcken Ostr, i. p. 157f. From Genesis to Revelation
fruit-trees are an essential part of the imagery connected
with Eden. Milton’s picture brings in the wall as well.
And this part of the word’s connotation suits strikingly the
thought of that ‘‘fold” of God over whose jasper wall
“‘oreat and high’”’ the ‘‘first grand Thief” shall never
climb. Deissmann (8% p. 148) finds the earliest ex. of the
word in its technical Biblical meaning in 2 Cor 12%, then
Lk 234° and Rev 27; 4 Esdr 758, 852. For the Jewish con-
ception of the ‘‘garden” as the abode of the blessed cf.
Enoch Ixi. 12, and see Weber μα. Theol. pp. 341, 344.
«
παραδέχομαι,
“receive,” ‘‘welcome,’’ with a personal object, as in
Heb 125 LXX: BGU I. 27?° (iifiii a.D.) (= Selections, Ὁ.
101) παρεδέξατο ἡμᾶς ὁ τόπος ὡς 6 θεὸς ἤθελεν, P Oxy XIV.
16768 (ili/A.D.) ἥδιστά σε παραδεξόμεθα, and PSI III.
208° (iv/a.D.) Ἢ ρακλῆν παράδεξαι [κ]ατὰ τὸ ἔθος. Hence
the meaning ‘‘approve,” ‘‘commend,”’ in Aristeas 190 τοῦτον
St εὖ μάλα παραδεξάμενος.
482
παραδίδωμι
The verb is common = ‘‘ make allowance for,” especially
in leases—P Ryl II. 229! (a.p. 38) παρεδεξάμην σοι
πάντα, “1 have given you every allowance’’ (but see
Olsson Papyrusbrrefe, p. 81), P Amh II. 8618 (a.p. 78)
ἐὰν δέ τις ABpoxo(s) γένηται παραδεχθήσεταί por κατὰ Td
ἀνάλογον τοῦ φόρου, ‘if any of the land becomes un-
watered, a proportionate allowance from the rent shall be
made to me,” P Oxy I. ror (A.p. 142) ἐὰν δέ τις Tots
ἑξῆς ἔτεσι ἄβροχος γένηται, παραδεχθήσεται τῷ μεμισθω-
μένῳ, ‘if in any of the years there should be a failure of
water, an allowance shall be made to the lessee” (Edd.),
and P Fay 125? (ii/A.D.) τὸ δαπανηθ[ὲν] παραϑέξομαι,
“‘T will make allowance for the expense.” For a similar
use of subst. παραδοχή see P. Oxy XIV. 165917? (A.D. 218-
221) with the editors’ note.
The verb is also found in receipts, e.g. Prezsigke 3975?
(iii/B.C.) παραδέχεται, and BGU VI. 1423! (ii/B.c.). For
a similar use of the subst. cf. P Lond 1157 (A.D. 197-198 ?)
(ΞΞ 111. p. 61ff.) where, at the end of each monthly
summary in a register of receipts in respect of certain taxes,
the formula occurs—odppwvos πρὸς παραδοχ(ήν), which
“presumably means that the amount named tallies with the
receipts’’ (Edd.). In P Flor I. 7974 (a.p. 60) (= CAres#. I.
p- 771) εἴ[ν]αί pe ἐν τῆι παραδοχῆι τῶν ἀπὸ τοῦ γυμνασίου,
Wilcken understands παραδοχή as = ‘‘admission-list.” As
regards the adj. παραδοχικός, P Hib I. 87'% (B.c. 256)
σ]ῖτον καθα[ρὸ]ν μέτροις παραδ[οἸ]χικοῖς is translated by
the editors ‘‘pure corn measured by the receiving measures,”
but Hlerwerden Zex, s.v. prefers the meaning ‘‘ handed down
by use,” and therefore “‘legal.’’ ἹΠαραδόχιμος, “hereditary,”
is found in P Tebt 11. 298! (a.p. 107-8), αἰ.
παραδιατριβή.
ἸΠαραδιατριβαί has only the support of a few minuscule
MSS. in 1 Tim 6°. The true reading διαπαρατριβαί is
understood by Field (4Vofes, p. 211) in the sense of ‘* mutual
irritations’: cf. for the sense of reciprocity the simple
compd. in Polyb. ii. 36. 5 τὰ μὲν οὖν κατὰ Καρχηδονίους
καὶ ἹΡωμαίους ἐν ὑποψίαις ἣν πρὸς ἀλλήλους Kal παρατριβαῖς
(cited by Lock 7CC ad 1 Tim /.c.).
παραδίδωμι.
(1) For this common verb in its ordinary meaning of
“hand over” to another, cf. P Oxy IV. 7427 (B.c. 2)
παράδος δέ τινι τῶν φίλων ἀριθμῷ (see s.v.) αὐτὰς ἵνα
πάλιν φίλος ἡμεῖν παραδοῖ (for form, Mayser G7. p. 137)
ἀσφ[αλῶς, ‘deliver a few of them (bundles of reeds: cf.
JTS xi. (1920) p. 297 f.) to one of our friends that a friend
may deliver them to me salely,”” P Amh II. 9353 (application
for lease of an oil-press—A.D. 181) μετὰ τὸν χρόνον παρα-
δώσω Td ἐλαιουργῖον καθαρὸν σὺν ταῖς évat(—e)oTdcats
θύραις καὶ κλεισί, ἐὰν φαίνεται μισθῶσαι, ‘‘at the end of
the time I will deliver up the oil-press uninjured together
with the doors and keys belonging to it, 1f you consent to
the lease” (Edd.), P Tebt II. 4069 (c. A.D. 266) an inventory
of articles ἃ kal παρεδόθη Tlactyévy, ‘* which were delivered
to Pasigenes,” and the Christian letter P Grenf II. 73" (late
iii/A.D.) (= Selections, p. 118) τ]αύτην παραδέδωκα τοῖς
καλοῖς Kal πιστοῖς, with reference to the handing over of
a woman to the care of certain good and faithful men until
παράδοξος
her son arrives. It may be noted that in Ac 153 Field
(Notes, p. 124) understands the verb of men “pledging ”
their lives ; see also his note on 1 Cor 13% (p. 176f.).
(2) The use of παραδίδωμι with the correlative mapa-
λαμβάνω, as in 1 Cor 11%, 158, may be illustrated from
CP Herm I. r1giii-22 (lease of a house) ἐν τέλει τοῦ χρόνου
παραδώσω σὺν θύραις ὃν [ὡ]ς παρίληφα, BGU IV. rors*4
(iii/A.D.) μετὰ τὸν χρόνον παραδώσο τὰς ἀρούρας καθαρὰς
ὡς παρέλαβον, and P Thead 8% (A.D. 306) παραδώσω τούς
τε alyas καὶ πρόβατα... . εὐάρεστα πάντα καθὼς κἀγὼ
παρέλαβον.
(3) The additional thought of ‘‘ deliver up”’ to prison or
judgment appears in such passages as P Petr III. 28 (e)
verso (6)4 (iii/B.c.) παρεδόθη δὲ Τ]αῶτι δεσμοφύλακι, ‘* but
he was handed over to Paos the gaoler,’’ in connexion with
the breaking into a house: cf. P Hib I. 54%! (c. B.c. 245)
τὸ σῶμα δὲ ci συνείληφας παράδος [[avto]] Σεμφθεῖ ὅπως
διακομίσηι ἡμῖν, “and if you have arrested the slave,
deliver him to Semphtheus to bring to me’ (Edd.),
76. 598. (ἐς B.C. 245) ἀπόστειλον πρὸς ἡμᾶς μετὰ φυλακῆ[ς]
τὴν παραδοθεῖσάν σοι ἔχουσαν τὸ κλέπιμον ἔλαιον καὶ τὸν
παραδόντα σοι ἀπόστειλοϊίν, “send to us under guard the
woman who was delivered to you with the contraband oil in
her possession, and send also the person who delivered her
to you”’ (Edd.), and OGZS 669} (i/A.D.) εἴς τε τὸ πρακτό-
ρειόν τινας παρέδοσαν. It is further noteworthy that the
language of 1 Cor 55, 1 Tim 12°, can be illustrated from pagan
execratory formulas, e.g. the great magical Paris papyrus
P Par 5741247 (iii/A.D.) (= Selections, p. 114) παραδίδωμί σε
εἰς τὸ μέλαν χάος ἐν ταῖς amwAl(=eljats, ‘I shall give you
over to black chaos in utter destruction,’’ and P Lond 46585
(iv/A.D.) (=I. p. 75) vexv8alpov . . . παραδίδωμί σοι τὸν
δ(εῖνα), ὅπως . . .: see Deissmann LAL, p. 303f. MGr
παραδίδω, ‘ surrender.”
παράδοξος,
“‘unexpected "ἢ (as in Lk 578, cf. Aristeas 175) readily
passes into the meaning ‘‘wonderful,’’ ‘‘admirable.’” In
this latter sense it was applied to one who was victor in both
πάλη and πένταθλον (see Meyer on P Hamb I. 21%), and
occurs as an athletic title in P Lond 117854 (A.D. 194)
(=IIIL. p. 217) πύκτου ἀλείπτου παραδόξου, and °° πα-
λαιστοῦ παραδόξου, also P Oxy XIV. 1759 (ii/A.D.) where
Demetrius wishes Theon, an athlete,* νικᾶν πάντοτε, and
concludes with the greeting 19 ἔρρωσό μοι, παράδοξε. ‘The
word is used as a proper name in BGU II. 362 ν. 10 (Α Ὁ.
215), and probably P Oxy IX, 12054 (A.D. 291).
For the ady. cf, OG/S 383?° (mid. i/B.c.) κινδύνους
μεγάλους παραδόξως διέφυγον.
ἃ
παράδοσις
in itself signifies an act of “" transmission” or ‘‘ delivery’
as in P Grenf IT. 46 (a)® (A.D. 139) παρέτυχον τῇ γενομένηι
παραδόσει, in connexion with the official inspection of a
freight, BGU IV. 1047'"""! (time of Hadrian) τὴν yeyovu[ta]y
αὐτοῖς παράδοσιν, P Oxy X. 12627 (A.D. 197) ἐπὶ παρα-
λήμψεω(ς) kal παραδόσεως σπερμάτ(ων), ‘for the receiving
and delivery of seed” (cf. Phil 418), and P Fay 1295
(ili/A.D.) ἐτάξατο πάντως καταβῆναι τῇ ἑνδεκάτῃ καὶ τὴν
παράδοσιν ποιήσασθαι, “he appointed for certain the
483
παραθήκη
eleventh for his coming down and making the delivery ”’
(Edd.): cf. also Bell in Archiv vi. p. 104 on the παράδοσις
of records by the outgoing to the incoming βιβλιοφύλακες,
and the similar use of the word to denote treasure lists and
inventories handed over by one set of officers to their
successors, cf. Koberts-Gardner, p. 256.
For the NT use of the word, see Burton 7CC ad Gal 114,
and Mayor Jude pp. 23, 61 ff., and on the possibility that we
have in the παραδόσεις of 2 Thess 215 (cf. Rom 617, 1617)
reference to an early catechism or creed based on the
sayings of Christ, see Seeberg Awtechismus, pp. 1 ff,
41 f.
παραζηλόω.
In 1 Cor τοῦξ this verb must be understood not as a
simple statement ot fact, but as connoting the intention of
the speaker—‘‘ What! do we intend to rouse the Lord’s
jealousy ?” (Moffatt). In Ps 36178 μὴ παραζήλου, ‘fret not
thyself,’’ s0/¢ aemaudlarz, is the thrice-repeated burden of the
Psalm in view of ‘‘the infinite disorders of the world” (see
Church Cathedral Sermons, p. 203 ff.). The subst. is used in
a good sense in Zest. xiz. patr. Zab. ix. 8 of the Lord’s
bringing all the Gentiles els παραζήλωσιν αὐτοῦ, ‘ into zeal
for Him.”
παραθαλάσσιος,
“by the sea,” in Mt 4158 finds a good parallel in Sy//
326 (= % 709)*° (c. B.C. 107) ἐπιστρέψας ἐπὶ τὰ παραθα-
λόσσια.
παραθεωρέω,
”
“overlook,” ‘‘neglect,” is found in an inscr. dealing
with the right of asylum at the temple of Pnepheros at
Theadelphia, Chrest. I. 70%4 (B.c. 57-6) τούτον δὲ yevo-
μένου ἔσται Td θεῖον μὴ παρατεθεωρημένον : cf. Ac 61.
παραθήκη
for the Attic παρακαταθήκη (see Niageli, p. 27) in the
sense of ‘‘deposit” can be freely illustrated—P Par 54°?
(B.C. 163-161) (= UPZi. p. 388) ἀπέχω παρὰ ᾿Αφροδεισίω
παραθήκην (δραχμὰς) "Ad, “1 have received from Aphro-
disius 1500 drachmae as deposit,’’ P Hamb I. 2° (A.p. 59)
ὁμολογοῦμεν ἔχειν παρά σου διὰ χειρὸς δι᾿ ἐγ[γ]ύω[ν]
ἀλλήλων εἰς ἔκτισιν παραθήκην ἀργυρίου... δραχμὰς
ἑξακοσίας, P Ryl Il. 32415 (A.D. 139) ἀργυρίου δραχμὰς
ἑξήκοντα παραθήκην [ak(|ySuvov παντὸς [κι]νδύνου. BGU
IL. 520° (Jan. A.D. 172) ὁμολογῶ ἔχω (/. ἔχειν) παρὰ σοῦ]
ἐν παραθήκῃ 300 drachmae to be paid back in May-June,
and P Lond 943° (A.p. 227) (= III. p. 175) éxrelo[w katja
Toy τῶν παραθηκῶν νόμον (a parallel to νόμος in Rom 712).
Syll 814 (=* 1199)4, a leaden tablet found in the temple of
Demeter at Cnidus (Audollent Defixiones p. 5 cites authorities
for dating it ii/i B.c.) devotes to Demeter and Kore and the
other infernal gods τοὺς λαβόντας παρὰ Διοκλεῦς παρα-
θή[καν] καὶ μὴ ἀποδιδόντας ἀλλ] ἀποστεροῦντας.
A special use is seen in Sy// 848 (ii/B.c.), where Asandros
of Beroea ἀνατίθησι τῶι ᾿Απόλλωνι τῶι ΠΙυθίωι ἐλευθέραν
ἐμ παραθήκηι Εἰὐπορίαν τὴν αὑτοῦ παιδίσκην καταβεβλη-
κυῖαν δραχμὰς ᾿Αλεξανδρείας διακοσίας. Dittenberger re-
marks that the practice of emancipation is varied: ἐμ.
ie
TAPALvEe@
παραθήκην implies that the freedom of Euporia is committed
as a charge to Apollo’s care.
For παραθήκη in the sense of ‘ pledge,” ‘security,’
we may refer to Sy// 329 (=*742)°! (B.c. 85) with Ditten-
berger’s note.
παραινέω.
With the inf. construction of this verb, “exhort,”
“‘advise,”” as in Ac 2733, cf. BGU III. 747%10 (a.p. 139)
στρατιώταις... παραινῶν πείθε[σθ]αι τοῖς κελευομένοις,
and see Proleg. p. 205. Cf. further BGU II. 3721} 4 (4.0.
154) ἵνα δὲ μὴ μόνον το[ύτ]οις ἀλλὰ [κ]αὶ ἑτέρ]οις ταῦτά
με παραινεῖν καὶ πράσσειν μάθωσι, the late P Iand 164 (v/vi
A.D.) ὑμέτερον οὖν τῶν σ[υ]μβ[ιωτῶν] ἐστιν τὸ παραινέσαι
τῷ σοφωτάτῳ ὑμῶν ἀδελφῷ [τὸ δίκαιό[ ν] μου φ[υλ]άξαι ἐν
τῇ κρίσει, and Awzbel 26117 (ii/A.D.) τοῦτ᾽ Εἰὔοδος βροτοῖς
πᾶσι παραινῶ. For the absol. use in Ac 279 we may cite
Syll 36 (= 380) (B.c. 420) καθὰ παραινόσι Β[οττιαῖοι.
The meaning ‘‘ encouragement ”’ usually given to παραίνεσις
in Sap 8° may perhaps be supported by Sy// 256 (= 3557)33
(B.C. 207-6) διὰ τὴμ παρα[ίνεσιν Tod Belov.
παραιτέομαι,
“request,” ‘‘entreat,’’ is found in P Petr II. 38 (ἡ 48
(Ptol.) παραιτεῖσθαι] κ[ατα]πλεῖν eis [᾿Αλε]ξανδρεί[αν : cf.
Mk 15° ABN (but see Field Vo/es, p. 43), Heb 1219, For
the meaning ‘‘beg off from,” as in Heb 1235 (cf. Field
Notes, p. 234), cf. BGU IV 1040 (ii/A.D.) τοὺς mpdkt[lopa]s
π[αρ]αιτῖσθαι, ‘‘ to beg off from the factors.”’
Hence the stronger sense ‘‘ refuse,” “decline” (1 Tim 47,
511; cf. Aristeas 184), in P Lond 12313 (Α. Ὁ. 144) (=III.
p. 108) παραιτούμενοι τὴν εἰς τὸ μ[έϊλλον with reference to
“resigning ” a lease of land, and BGU II. 6258 (beg. iii/a.p.)
(as amended Chrest. I. p. 37) γείνωσκε, ἄδελφε, ἐκληρώθην
(Eph 11) els τὰ Bovxddta: οὐκ ἠδυνόμην παρετῆσε (1.
ἠδυνάμην παραιτήσασθαι). In an edict of Germanicus
Caesar, Preisigke 3924°7 (A.D. 19), παραιτοῦμαι is directly
contrasted with ἀποδέχομαι.
See also the letter of the Emperor Claudius to the Alex-
andrines, P Lond 1912*® (A.D. 41) apx{t}tepéa δ᾽ ἐμὸν καὶ
ναῶν κατασκευὰς παρετοῦμε (/. Tapatrodpat), “1 deprecate,
however, the appointment of a high-priest to me and the
erection of temples ’’ (Bell).
παρακαθέζομαι,
“sit beside,” occurs in the NT only in Lk τοϑϑ.
there may have suggested the words put into the mouths of
the women at the tomb of Jesus in Ev. Petr. 11 τίς δὲ
- ἵνα εἰσελθοῦσαι
Its use
ἀποκυλίσει ἡμῖν καὶ τὸν λίθον.
παρακαθεσθῶμεν αὐτῷ καὶ ποιήσωμεν τὰ ὀφειλόμενα ;
For the corresponding verb παρακαθιζάνω cf. Sy//3 71785
(B.C. 100-99) ταῖς σχολαῖς παρακαθιζάνων, and for παρακά-
Onpat see PSI IV. 402?° (iii/B.c.).
παρακαλέω,
“ask,” ‘‘beseech,”’ as frequently in the NT, is a common
formula in papyrus private letters, e.g. P Par 42° (B.c. 156)
(= UPZ i, p. 318) παρεκάλεσα αὐτὸν ἔρχεσθαι, περὶ dv
ἂν βούληται, BGU IV. 1141!° (B.c. 14) ἐρωτῶ σε οὖν Kal
παρακαλῶι Kal τὴν Καίσαρος τύ[χη]ν oe ἐξορκιζῶι, and
484
παρακαταθήκη
P Oxy IV. 744° (B.C. 1) ἐρωτῶ σε καὶ παρακαλῶ σε
ἐπιμελήθ --ητ--ἰ τῷ παιδίῳ,
For παρακαλέω c. semi-final ἵνα, as in 1 Thess 41 B, cf.
P Ryl IL. 2297 (a.p. 38) παρακάλεσον οὖν τὴν γυναῖκά σου
τοῖς ἐμοῖς λόγοις, ἵνα ἐπιμελῆται τῶν χοιριδίων, and the
Christian P Heid 61 (iv/aA.D.) (= Selections, p. 126) παρα-
καλῶ [ο]ὖν, δέσποτα, ἵνα μνημον[εἸύῃς μοι εἰς τὰς ἁγίας σου
εὐχάς : see Proleg. p. 206 ff.
Similarly παρακληθείς is used, much as we use “please ’”
—P Fay 10098 (early i/A.D.) παρακληθεὶς τοὺς τρεῖς στατῆρες
(= ας) ods εἴρηκέ σοι Σέλευκος δῶναί por ἤδη δὸς Κλέωνι,
““please give to Cleon the three staters which Seleucus told
you to give me” (Edd.), and so!, P Ryl II. 2308 (a.p. 40)
παρακληθβ εἰ]ς οὖν ἐκ παντὸς τρόπου ποίησον, ‘please do
your utmost,” and P Tebt II. 448 (ii/iii a.p.) παρακληθεὶς
δέ, ἄδελφε, συνλαβοῦ τῷ ἀναδίδοντί σοι τὸ ἐπιστόλιον.
The somewhat stronger meaning ‘‘ exhort,” ‘‘urge,’’ is
seen in P Oxy VII. 10614 (B.c. 22) ἀνάγκην ἔσχον παρα-
καλέσαι ἹΤ]τολεμαῖον, “1 have been obliged to urge
Ptolemaeus,” P Amh IT. 1301 (aA.p. 70) παρακέκλημαι ἐπὶ
μίσονος (/. μείζονος) ναύλου, “1 have been called on to pay
(Ὁ) a higher freight,’’ BGU III. 846° (ii/a.p.) (= Selections,
Ρ- 94) παρακα[λ]ῶ σοι, μήτηρ, δ[ι]αλάγητί por, “1 beg of
you, mother, be reconciled to me,” and P Oxy I. 1173
in person ’’ (Edd.).
For 2 Cor 128 Deissmann (ZAZ, p. 311) cites Sy 804
(= *1170)8! where a man, who was cured at the shrine of
Asclepius in Epidaurus, records regarding one of his ills—
kal yap περὶ τούτου παρεκάλεσα τὸν θεόν, “and concern-
ing this thing I besought the god’’: see also P Leid Κϑ
(8.6. 99) (=I. p. 52) πα[ρακα]λῶ δὲ κ[αὶ] αὐτοὺς τοὺς
θεούς, ὅπῶς δῶσιν αὐτοῖς χ[άριν, and P Lond 12445 (ἰν.Δ.}.)
(= III. p. 244) εὐχόμενος καὶ παρακαλῶν τὸν θεόν.
With 1 Cor 413 (cf. Ac 1689) Lietzmann (1 Ζ,Τ7' ad /.)
compares the use of the verb in Aristeas 229, 235, 238, 264.
See also Menander Ayagm. p. 241—
οὐχὶ παρακληθέντας ὑμᾶς δεῖ γὰρ ἡμῖν εὐνοεῖν,
ἀλλ᾽ ὑπάρχειν τοῦτο,
*“you ought not to wait to be called on for goodwill to us:
we should have that already.”
A triple compd. προσεπιπαρακαλέω is found in BGU I.
2483 (i/A.D.), 24918 (ii/A.D. ).
παρακαλύπτω,
““ conceal,” ‘‘veil,’”’ is found in the NT metaphorically
only in Lk 9%, where Grimm detectsa Hebraism without any
adequate cause.
παρακοταθηκη,
“ trust,’’ ‘* deposit,” which is read for παραθήκη in the TR
of Tim 67°, 2 Lim 124, may be illustrated from Chves¢. I.
198"? (B.C. 240) ἐμ παρακαταθήκηι, BGU I. 1143-7 (ii/a.p.)
ἀπαιτεῖν παρακαταθήκην ἐξ ὑπαρχόντων, 9 νοοῦμεν ὅτι αἱ
παρακαταθῆκαι προῖκές (‘‘vifts ’’) εἰσιν, and P Oxy I. γιϊ ὃ
(A.D. 303) παρακαταθήκην ἀκίνδυνον kal ἀνυπόλογον, ‘a
secure deposit, subject to no claim or charge.” See also
Artem. p. 477 λαβὼν μνᾶς δέκα παρακαταθήκην ἐφύλαξεν
and Plut. “Ἵγιέογι. 21 where the word is used of “" deposits”
with the Vestal Virgins.
,
παράκειμαι
For the verb cf. P Oxy II. 237, 1" 16. (Α.Ὁ. 186) παρα-
καταθέμενός τε TO ἀργύριον, ‘placing money on deposit,”
and BGU I. 326% 16 (a.p. 194) (= Chrest. IL. p. 765) τῇ τε
πίστι [αἸὐτῆς παρακατατίθομαι (1. παρακατατίθεμαι).
παράκειμιαι.
For παράκειμαι, ‘lie to my hand,” ‘‘am present,” as in
Rom 718) 31, we may compare P Oxy III. 53017 5. (ii/a.D.)
where a son writes to his mother with reference to certain
payments—el πλεῖον δέ μοι παρέκει[το], πάλιν σοι ἀπεστάλ-
κειν, καὶ τοῦτο πέμπων κέχρημαι, ‘if I had had more, I
would have forwarded a further sum; I have borrowed to
send even this’’ (Edd.). Striking is the Christian prayer of
iv/v A.D. written ‘fin large rude uncials,” P Oxy VII.
1058—
Ὁ 0(€d)s τῶν παρακει-
μένων σταυρῶν,
βοήθησον τὸν δο-
ῦλόν σου ᾿Απφουᾶν.
ἀμήν.
“Ὁ God of the crosses that are laid upon us, help thy servant
Apphouas. Amen” ([14.). Cf. also A@zbel 7033 (ii/iii A.D.)
γαία πατρὶς ἢ παράκειμαι. Preisigke Worterbuch s.v. gives
a large number of Ptolemaic exx. of the word, e.g. P Tebt I.
61(4)!8" (B.c, 118-7) διὰ τὸϊν ὄϊμβρον τῶν παρακειμένων
ὑδάτων.
For a new trans. use of the verb = “" bring in,’’ ** adduce,”
cf. P Par 15° (B.c. 120) ἠρώτησεν τὸν “Epplav εἴ τινα
ἀπόδειξιν παρακεῖται, P Tor I. rt 4 (B.c. 116) παρακεῖσθαι
αὐτὸν τὴν συνχώρησιν, and see Mayser G7. II. i. p. 88.
παράκλησις.
For the primary meaning “appeal,” ‘‘exhortation’’ (as
in 1 Thess 28, 2 Cor δὴ) cf. P Grenf I. 321° (B.c. 102)
δι[ὰ τ]ὰς ἡμῶν παρακλήσεις, with reference to the ‘appeals ”
made to allow three soldiers to come to a certain spot, and
P Tebt II. 3925 (A.D. 134-5) of the insertion of a name in
an agreement of indemnity at the instance of others—ka[T]a
παράκλησιν γέγραπται αὐτῶν. Seealso the late P Flor III.
323° (A.D. 525) δεή]σεις kal παρακλή[σ]εις προσ{ε]νήνοχά
got, and from the inserr. Sy// 552 (= %695)** (after B.c. 129)
κατευχὴν καὶ παράκλησιν παντὸς τοῦ πλήθους ποιεῖσθαι.
On the semi-technical use οἵ παράκλησις in Lk 2535 with
reference to the coming of the Messiah see Dalman Words,
p- togf., and on the similar meaning ‘‘comfort’’ (not
“invocation ’’ as Hort Ecclesta p. 55) in Ac 9951 see Swete
Holy Spirit in the NT p. 96f. As against the derivation of
BapvaBas — vids παρακλήσεως, see s.v. BapvaBas.
παράκλητος,
orig. ‘Sone called in” to support, hence ‘‘ advocate,”
““pleader,’’ ‘“a friend of the accused person, called to speak
to his character, or otherwise enlist the sympathy of the
judges” (Field ores, p. 102). For the history of the word,
which in the NT is confined to the Johannine writings,
though the idea is present in Paul (Rom $24), see the
excellent summary by Hastings in D.A, iii. p. 665 ff.: cf.
Lightfoot On a Fresh Reviston® p. 56ff., Zahn Jntrod. i.
?
485
,
παρακολουθεω
Ρ- 64f., and Bauer 7ολ. p. 137 ff. (in HZNT7). Useful reff.
to the work of the "" advocate ” in the Hellenistic world will
be found in Deissmann ZAZ, p. 340, where stress is rightly
laid on the borrowing of the word in Heb. and Aramaic as
evidence of its popular use.
The word is found in a very illiterate letter of ii/a.p.,
BGU II. 6017 εὖ οὖν ποιήσῃς γράψον μοι περὶ τῆς οἰκίας,
ὅτι τι ἔπραξας, καὶ τὸν ἀραβῶνα τοῦ Σαραπίωνος πάρακλος
(4. παράκλητος) δέδωκα αὐτῷ, καὶ γράψον μοι περὶ τῆς
ἀπαί -- οὐγραφῆς. In the previous sentence the writer
says she has deposited in Demeter’s temple καλαμεσιτὰ
ἀσπί-- φ)αλίσματα (““ bonds written with a pen’’?). Does
she mean παρακληθεῖσα by her παράκλ(ητ)ος, i.e. ‘on
being summoned ” ?
The negative of the verbal occurs in OG/S 248% (B.c.
175-161) ‘‘that the Demos (of Athens) may . . . show that
it honours those who benefit itself and its friends ἀπαρακλή-
τους; i.e. “uninvited.”
παρακοή,
orig. ‘‘a failing to hear,’ ‘‘a hearing amiss ” (écuria),
and later active ‘‘disobedience’”’ (¢nodedientia), as in
Rom 51°, where it is opposed to ὑπακοή. Cf. Trench Syv.
Ῥ- 227 and see s.v. παρακούω. Two Byz. exx. of the subst.
are found in P Lond IV. 13453, 1393°% (cited by Preisigke
Worterbuch s.v.).
παρχκολουθέω.
This important verb is used with various xzances ot
meaning which are closely related, and raise some interesting
points of NT interpretation.
(1) Thus in the v./. παρακολουθήσει for ἀκολουθήσει in
[Mk] 1617 the literal ΚΕ follow
closely’’ passes into the meaning ‘‘result,” as may be
illustrated by PSI III. 16824 (8.c. 118) where it is stated
that owing to the breaking down of a dyke οὐ κατὰ μικρὸν
ἐλάττωμα παρακολουθεῖν τοῖς βασιλικοῖς : cf. P Rein 181
(B.c. 108) ὧν χάριν οὐκ ὀλί[γα] μοι βλάβη δι αὐτὸν
παρηκολούθησεν, similarly 74. 19! (B.c. 108) and BGU IV.
1123 (time of Augustus), P Strass I. 2259 (iii/A.p.) ἂν
ἀλλαχόσε νομὴ παρακολουθήσῃ ἔχοντός τινος ἀφορμήν,
P Lond 113. 118 (vi/a.p.) (=I. p. 202) ἐδέησεν ταύτην τὴν
ἔγγραφον ὁμολογίαν τῆς διαλύσεως μεταξὺ αὐτῶν παρακο-
λουθῆσαι, and P Oxy VI. 942° (vi/vii A.D.) πάνυ δὲ ἡμᾶς
ἀήδισεν ἡ ἀδελφική σου λαμπρί(ότης) μηδὲν ἡμῖν σημάνασα
τῶν παρακολουθησάντων, ‘‘we were much displeased with
meaning ‘‘accompany,”
your brotherly excellency for not explaining to us any of the
consequences”’ (Edd.). See also P Tebt I. 28? (c. B.c. 14)
TOV παρηκολουθηκότων ἐμποδιϊσμὼν TH]s καθ᾽ [ἡμᾶς]
ἀσχολία[ς, “τὴς hindrances placed in the way of the
performance of our work’’ (Edd.).
(2) In Lk 1% the word is often understood = ‘‘ investigate,”
as pointing to the evangelist’s carelul research into the facts
he describes. And for this meaning we thought (Zx/. VII.
x. p 286f.) that we had found a good ex. in P Par 4619
(= UPZ i. p. 338) (B.c. 152) where Apollonius appeals to
his brother Ptolemaeus to examine into his
grievance against a third party: νομίζω yap μάλιστα τῶν
ἄλλων παρακολουθήσαντά σε τῆι ἀληθείαι πικρότερον
personally
παρακολουθέω
προσενεχθήσεσθ᾽ αὐτῶι, ‘for I think that you above all
others when you have investigated the truth will deal more
severely with him.’’ But Cadbury in an elaborate article
(χα, VIII. xxiv. p. 406), to which we are much indebted,
points out that ‘* Apollonius is not appealing for investiga-
tion, but is asking Ptolemaeus to summon the offending
person to trial,’’ adding that he will summon no other than
Ptolemaeus as witness, seeing that of all concerned he is
most ‘‘cognizant of the truth of the case.” The verb, that
is, ‘refers not to future inquiry but to past first-hand
knowledge,” a sense which, as Cadbury points out, may be
further illustrated by such passages as PSI IV. 4118 (iii/B.c.)
ὅπως οὖν παρακολουθῶν καὶ σὺ πρὸς ταῦτα ἐξαγάγηις τοὺς
λόγους γέγραφά σοι, and P Lond 2355 (B.c. 158-7) (= UPZ
i, p. 154) τῆς πρὸς Σώστρατον γραμματέα γεγραμένης
ἐπιστολῆς τἀντίγραφον ὑποτετάχαμεν, ὅπως παρακολλουθῆς.
Add also OGZS 33514 (ii/iB.c.), where there are unfortunately
many gaps—6rt οὐκ ἐΐν τῶι παρόν[τι κα]ιρῶι μόνον οὐδ[ὲ
δοασοσο σαι δϑριοσ δ 7αὐτώῶν, [ἀλλὰ] ἐκ παλαιώ[ν χρ]όνων
π[α]ρηκο[λούθησαν t..........-- εἰς τὸν ἡμέτερον δ]ἢμον
ἔχ[ο]υσι προθυμίαι, and the subst. in M. Anton. iii I where
we are exhorted to ‘‘press forward,” διὰ τὸ τὴν ἐννόησιν
τῶν πραγμάτων Kal τὴν παρακολούθησιν προαπολήγειν,
“‘because our insight into facts and our close touch of them
is gradually ceasing even before we die’’ (Haines).
In view then of these passages we seem to be justified
in understanding that Luke comes before us in his Preface
not as one *‘ having investigated ”’ all his facts afresh, but as
one “having acquired familiarity” with them, ‘having be-
come cognizant” of them, for long (ἄνωθεν), and having so
kept in touch with them, that his witness is practically
contemporary witness.
In addition to Cadbury’s ΦΧ art. reference should be
made to his ‘Commentary on the Preface of Luke” in
Appendix C to The Beginntnes of Christiantty (edited by
Jackson and Lake), Vol. ii. (1922), p. 489ff., and to the
useful list of articles and monographs dealing with the Preface,
which will be found there.
(3) If then we are justified in taking παρακολουθέω in
Lk 1° in the sense ‘fam familiar with,” may not this help us
in the two passages in the Pastoral Epp., 1 Tim 4°, 2 Tim
32°, in which it occurs? In these the verb is usually taken
as = “follow” astandard or rule of conduct, but with this
there should at least be associated the prior idea of
familiarity with the facts or truths, which lead to the
conduct spoken of. In this connexion the following cita-
tions may prove helpful—P Tebt I. 610 (B.c. 140-139)
ὅπως παρακο[λουθήσας τῆι μεγίστηι σπο]υδῆι μηθὲν φρον-
τίδος παραλίπη[ις (with reference to an ordinance previously
referred to), Sy// 664 (=%718)® (B.c. 98-7) ἐμφανίζου[σιν
παρ]ηκολουθηκέναι αὐτὰς τοῖς ὑπίὸ Tod] δήμου ἐψη-
φισμέϊνοις πε]ρὶ τούτων πᾶσι, 26. 652 (= 8. 88:5)52 (c. Α.Ὁ.Ψ
220) οἵ τε ἔφ[ηβοι] παρακολουθοῦντας τῆι περὶ τὸ θεῖον
τῆς πόλεω[ς] θεραπείαι, and c. acc. 26. 790 (= *%1157)%
(c. B.C. 100?) ὅπως πα[ρα]κολ[ουθῶσι οἱ παραγινόμενο])
πάντες τὰ δεδογμένα, and OG/S 25717 (B.C. 125-96) ὅπως
δὲ Kal σὺ τὰ συγχωρηθέντα παρα]κολουθῇς, καλῶς ἔχειν
[ἐκρίναμεν ἐπιστεῖλαί oot (with Dittenberger’s note). This
meaning of παρακολουθέω is very common in Hellenistic
philosophical writing, e.g. Epict. i. 7. 33, il. 24. 19, both
times c. dat.: cf. also 2 Macc 957 v./.
486
παραλαμβάνω
παρακούω.
For παρακούω, ‘hear without heeding,” ‘‘ignore,” as
in LXX, Mt 1817, Mk 53°, cf. the end of a letter P Hib
I. 170 (B.C. 247) (= Witkowski’, p. 27) φρόντισον δέ,
ὅπως μηκέτι ἀπὸ τούτων παρακούσει ἡμῶν, ἵνα μὴ ἀντὶ
φιλίας ἔχθραν [ποιώ]μεθα, P Par 63139 (B.c. 164) (=P Petr
III. p. 28) πείραν λαμβάνειν τῶν ἐξακολουθούί --ὀ)των
ἐπιτίμων τοῖς παρακούουσί τινος τῶν μετὰ σπουδῆς [ἐϊνθυ-
μουμένων, where the verb means simply ‘‘ ignore,” as
against Mahaffy’s ‘wilfully misinterpret,” and P Flor II.
1488 (A.D. 266-7) ἐὰν δέ τις τούτων pov τῶν γραμμάτων
παρακούσῃ, οὐ συνοίσει αὐτῷ, ‘‘if any one of them pays no
heed to these my letters, it will not go well with him.”
See also for a stronger sense, as in LXX Isai 6512, Pap.
Magique de Parts 3037 διὰ τὸ παρακούειν αὐτόν, ““ because
of his (Pharaoh’s) refusal to hear,’’ and Sy// 256 (=3 557)?4
(c. B.C. 207-6) ὡς δὲ ἐπιβ[α)λόμενοι παρη[κο]ύσθησαϊν,
“were refused”: similarly 7.256. αἱΐ, patr. Dan. ii. 3, and
for the meaning ‘‘ disobey’ see Musonius p. 823. The verb
is discussed by Field Mores, p. 28.
παρακύπτω.
In accordance with its derivation this verb suggests
primarily looking at something not immediately in the line
of vision, which may be seen e.g. by stretching or stooping,
and, ‘“‘ when used figuratively, it commonly implies a rapid
and cursory glance, never the contrary’ (Hort ad 1 Pet 117;
see also his note on Jas 17°), An instructive ex. is P Oxy
III. 47525 (aA.p. 182) where a slave, anxious to catch a
glimpse of castanet-players in the court below, is described
as—Bovdnfels ἀπὸ τοῦ δώματος τῆς αὐτῆς οἰκίας παρα-
κύψαι : cf. Jn 201, Ev. Petr. 11. The verb is also found in
P Lips I. 2910 (a will—a.p. 295) μηδὲ παρακ[ὑ]πίτ]ειν
ᾧτινιοῦν πράγματ]. δια[φ]έρον[τ] por. TLapakiarw is
discussed by Field ores pp. So f., 235f., and Abbott Jo.
Voc. p. 300 ff. Ὑπερκύπτω occurs in Sy// 802 (= #1168) 9
(c. B.C. 320) ὑπερέκυπτε εἰς τὸ ἄβατον. See also s.vz.
κύπτω, ἀνακύπτω, κατακύπτω, and Epict. i. 1. 16 (cited by
Sharp Zfict. p. 75)-
παραλαμβάνω
is the usual expression for receiving anything but money,
for which ἀπέχω (aor. ἔσχον) is regularly used. Its corre-
lative, as in the NT, is παραδίδωμι : thus Sy// 588 (c. B.c.
180), a long account of ἀναθήματα in the Temple of Apollo
at Delos, begins τάδε παρελάβομεν ἐν τῶι ναῶι τοῦ
᾿Απόλλωνος παρὰ ἱεροποιῶν . . . καὶ παρέδομεν τοῖς μεθ᾽
ἑαυτοὺς ἱεροποιοῖς. Cf. also the illiterate P Oxy IV. 7425.
(B.c. 2) (=Witkowski?, p. 127 f.) παράλαβε παρὰ ἸΠόθου
τὸν κάλαμ[ο]ν mava[p](Quwr. . . ἀπόστειλόν plo]. πόσας
δέσμας παρείληφες (for form, /roleg. p. 52) . . - παράδος
δέ τινι τῶν φίλων ἀριθμῷ αὐτάς, ‘receive from Pothus
the reeds all tovether, send me Word how many bundles
you have received, and deliver a few of them (see s.v.
παραδίδωμι) to one of our friends.”
Wilcken Osé. i. p. 109 quotes a few instances of ἔλαβον
in receipts with its correlative παρέλαβον in one place: on
the relation of παρέλαβον to ἔλαβον in Jn 115 see Proleg.
p- 115.
Other exx. of the verb are P Fay 123! (c. A.D. 100)
παραλέγομαι 48
παραλάβωμεν τὸ ἐλάδιον λυί(--οι)πὸν ἐὰν δόξῃ σοι, “‘ let us
get from him the rest of the oil if you agree” (Edd.), P Tebt
11. 30927 (A.D. 116-7) παρειλήφαμεν τὸ [βιβλίδιον, ‘we
have received the account,” and P Strass I. 4555 (A.D. 312)
παρελάβαμεν τὸ ἐνγεγραμμένον μέτρον τοῦ πυροῦ καὶ
κριθῆς ὡς πρόκιται, ‘we received the registered amount of
wheat and barley as agreed.” With Jn 145 Deissmann
(LAE p. 166) compares an ancient epistolary formula:
δόξα... - +. 0G... τὴν ψυχὴν ἡνίκα συμφέρει
παραλαμβάνοντι.
The form παρελάβοσαν in 2 Thess 3°N* AD* has received
increasing attestation since Moulton’s note in Prodeg. p. 52,
and for the intruded nasal in παραλήμψομαι (Jn 14%), see
the exx. in Mayser G7. p. 194f. P Amh II. 3515 (B.c. 132)
shows ἐπὶ τὴν παράλημψιν τῶν ἐκφορίων, ‘‘for the colléction
of the rents”: cf. P Ryl IL. 83% (a.p. 138-161) π]ρὸς
παράλημψτιν Kal] καταγωγὴν βιβλίων, ‘for the receiving
and forwarding of the accounts.” For παραλημπτής see
Preisigke Fachworier s.v.: the pis wanting in the ‘‘ badly
written and ill-spelled ” receipt issued by ‘‘ the receivers of
public clothing ”—ot . . . παραληπταὶ δημοσίο(υ) ἱματισμοῦ
(P Ryl II. 189!—a.p. 128).
+ τῷ
ω
παραλέγομαι.
For the meaning ‘‘
coast along” in Ac 275, Field (Wo/es,
p- 143f.) cites Diod. Sic. xiii. 3 κἀκεῖθεν ἤδη παρελέγοντο
τὴν ᾿Ιταλίαν, xiv. 55 αἱ δὲ τριήρεις ἔπλευσαν εἰς τὴν
Λιβύην, παρελέγοντο δὲ τὴν γῆν. In BGU II. 665" 14
(i/A.D.) ἐνετείλατο γὰρ θέων παρα[λ]έγων, the verb seems to
refer to casual, incidental speech.
παράλιος,
“ΡΥ the sea’”’ (Lk 617) : cf. δνὰ 498 (ΞΞ 8 468)} (B.c.
244-3) στρατηγὸς ἐπὶ τὴν χώραν τὴν παραλίαν. According
to Herwerden (1 εχ. s.v.) ἡ παραλία = ἡ πάραλος (ναῦς sc.)
occurs rather frequently in Attic inscrr.
παραλλαγή.
The special meaning of a periodic ‘‘change” of a heavenly
body which this word has in its only NT occurrence (Jas 117),
is illustrated by Hort ad /. from Dion Cass. Ixxvi. 13, where
it is said of the Emperor Severus in the North of Scotland
- τήν τε τοῦ ἡλίου παράλλαξιν Kal Td τῶν ἡμερῶν, τῶν τε
νύκτων καὶ τῶν θερινῶν καὶ τῶν χειμερινῶν μέγεθος ἀκρι-
βέστατα κατεφώρασεν. In Aristeas 75 παραλλαγή is used
of stones arranged alternately—A(@wv ἑτέρων παρ᾽ ἑτέρους,
τοῖς γένεσι παραλλαγὴν ἐχόντων. For the verbef. Preisigke
4947) (love-charm—iii/A.D.) εἰς τὸ παραλλαγῆναι τὴν
ψυχὴν αὐτῆς, Theophr. 27... v. i. 3 αἱ πέψεις τῶν καρπῶν
παραλλάττουσι, ‘times of ripeness vary.””
παραλογίζομαι.
The first'meaning ‘‘cheat in reckoning”? which Hort (ad
Jas 133) finds in this word is well illustrated by OG/S 66518
(A.D. 48) δαπάνας ἀδίκους καὶ mapadoyio|[Belojas (‘* fraudu-
lently reckoned”). For the verb = ‘‘cheat,’’ ‘* delude,”’ in
general we may cite P Magd 29° (B.c. 218) παραλελόγισταί
pe, P Amh 11. 35%? (B.c. 132) παραλογισάμενος τοὺς παρ᾽
ἡμῶν γεωργούς. In P Oxy I. 34 versol® ((Α.Ὁ. 127) ἐπεὶ
»"
‘
,
παραμένω
ὑπεύθυνός ἐστιν ὡς παραλογίσασθαί τι βουληθεὶς τῶν
δεόντων, the reference is to a keeper of a state library, who
had shown a willingness to ‘‘ make a wrong use of’ certain
documents. Cf. Col 2*, where the verb points to drawing
an erroneous conclusion from the reasoning submitted.
The subst. παραλογισμός seems always to point to wilful
error; see e.g. P Lond 2435 (B.c. 163) (=I. p. 32, UPZ
i. p. 118) ἐφ᾽ ols διαπέπρακται ἐπὶ παραλογισμῶι, ‘what
he had carried through in a deceitful manner.”” P Oxy VIII.
1103° (A.D. 360) τῶν νεολέκτων τῶν στρατευθέντων ὑφ᾽
ἡμῶν ἐκ παραλογισμοῦ ἀνενεγκόντων ὡς μὴ πληρωθέντων
τοῦ συνφώνου τοῦ πρὸς αὐτούς, “the new levies raised by
us for military service had falsely represented themselves
as not having received the sum agreed upon with them”
(Ed.): cf. Aristeas 250 where womankind is said to be
subject to sudden changes of opinion διὰ παραλογισμοῦ,
“through fallacious reasoning.” For παραλογεία cf. P Amh
IT. 3315 (c. B.C. 157) ἀδικημάτω[ν] kal παραλογειῶν σίτου
τε kal χαλκοῦ, ‘‘ misdeeds and peculations of both corn and
money” (Edd.).
παραλυτικός.
For this rare word ct. Vett. Val. pp. 110°, 12724. Tlapa-
Avtos is found in Artem. p. 2447 ὁ ἐξ αὐτῆς γεννώμενος
παράλυτος ἐγένετο, cf. 20."
παραλύω.
For the literal sense ‘‘loose,”’ ‘‘set free,’ cf. PSI IV.
435° (B.C. 258-7) (as restored by Deissmann, Z 04, p. 121)
ἐμοῦ δὲ πία]ρ[ακαλέσαντος τὸν θεὸν Σάραπιν, ὅπως
ἄμ με παραλύσηι τοῦ ἐνταῦθα [ἔργο]υ, Sy// 226 (= *495)17
(c. B.C. 230) ἐξ ὧν ἀπέλυσε μὲν τὴμ πόλιν ὀφειλημάτων,
παρέλυσε δὲ τόκων. The subst. παράλυσις occurs in Artem.
p. 26314.
παραμένω,
“remain beside,” ‘stand by,” is common: e.g. BGU IV.
1097!® (time of Claudius or Nero) oxo (= οὐκὶ ὀλιγωρῶ
ἀλλὰ εὐψυχοῦσα πα[ραμένω, P Ryl 11. 23417 (ii/a.p.) εἰ
βούλει παραμεῖναί με ἐνθάδε μετὰ τῶν ἀνθρώπων, P Oxy I.
12018 (iv/A.D.) ἀποστῖλόν μοί τινα... παραμένοντά μοι
ἄχρις ἂν γνῶ πῶς τὰ κατ᾽ αἰμαὶ ἀποτίθαιται (/. ἐμὲ
ἀποτίθεται), ‘‘send someone to stay with me until I know
the position of my affairs’’ (Edd.), 26. IX. 12224 (iv/a.p.)
παραμεῖναι τῇ ἀπετήση ( ἀπαιτήσει), “to stay for the
collection.”
In P Flor I. 4419 (A.p. 158) parents offer in lieu of interest
for a loan the services of their son παραμένοντα τῷ
[A]npetp[(]@ κ[αὶ ποιοῦντα τὰ ἐπιτασσόμενα αὐτ[ῴῷ.
Vitelli notes that “παραμένειν (cf. παραμονή) is a common
euphemism for serve’: he quotes the will of Gregory
Nazianzen, αὐτῇ παραμεῖναι τὰς κόρας μέχρι τοῦ τῆς
{wis αὐτῆς χρόνου. Such a xwance would heighten the
force of Phil 17°, and stil more that of Jas 125. For other
exx. cf. P Petr III. 274 (B.::. 236), where a man in his Will
sets free certain slaves é4 pot παραμείνωϊ[σιν ἕϊως ἂν
ἐγὼ ζῶι, ‘if they remain with me as long as I live,” BGU
IV. 1126° (B.c. 8) where a barmaid comes under the obliga-
tion ἐπὶ χρόνον ἔτη τρία. . . παραμενεῖν, “‘that she shall
remain for the space of three years,” in the beer-shop, in
39 ἐς
παραμυθέομαι
discharge of certain debts, P Tebt II. 384?! (contract of
apprenticeship to a weaver—A.D. 10) παρεξόμεθα τὸν
ἀδελφὸν ὑμῶν (/. ἡμῶν) Πασίωνα πίαραμέϊνοντα αὐτῷ
ἐνιαυτὸν ἕνα, ““ννεὲ will produce our brother Pasion to
remain with him (the weaver) for one year,’’ P Oxy IV.
72415 (A.D. 155) παραμενεῖ δέ o[olt μετὰ [τὸ]ν xpd[vov]
ὅσας ἐὰν ἀργήσῃ ἡμέρας ἢ μῆναξ, where it is provided
that an apprentice shall ‘tremain” with his master for as
many days or months as he may have played truant during
his apprenticeship, and from the inscrr. Sy// 850° (B.C.
173-2) παραμεινάτω δὲ παρὰ ᾿Αμύνταν Σωτήριχος ἔτη
ὀκτὼ ἀνενκλήτως, of a slave, and 76. 8409 (= 5 1209*4)
(B.C. 101-100) ἀφῆκεν ἐλεύθερον παραμείναντα αὐτῷ τὸν
τᾶς {was χρόνον, of a slave boy manumitted, but to stay
with his master as long as he lives. The service is clearly
free: Vitelli’s ‘‘euphemism’’ must not be pressed too far.
In late Greek tapapévw has come to mean “‘remain
alive,” cf. Schmid, Aéticismus i. p. 132, who cites Dio
Chrys. i. 62. 8, a/., and for the double compd. συνπαραμένω
cf. PSI I. 643 (i/B.c.?). The subst. παραμονή occurs in
P Ryl IL. 12828 (¢ aD. 30) μὴ στοχασάμενος ὧν ὀφείλει
μοι σὺν τῇ γυναικὶ αὐτοῦ κατὰ παραμονήν, “being ob-
livious of the debt which he and his wife owe me in
accordance with a contract of engagement’? (Edd.)—
παραμονήν standing for παραμονῆς συγγραφήν : see also
Preisigke Fachworter sv. TLapapovy = ‘‘ durability ’’ is
found in P Lond V. 17644 (vi/A.D.) ἀναδεχόμενος τὴν τοῦ
οἴνου καλλονὴν καὶ παραμονήν.
παραμυθέομαι.
The derived sense ‘‘ comfort,” ‘‘ console,” as in 1 Thess
514, is well illustrated by the Christian letter written by a
servant to his master regarding the illness of his mistress—
P Oxy VI. 93976 (iv/A D.) (= Selections, p. 130) παρα-
μυθούμ[ε]θα δὲ αὐτὴν ἑκάστης ὥρας ἐκδεχόμενοι τὴν [σ]ὴν
ἄφιξιν, ‘but we are comforting her by hourly expecting
your arrival.” See also P Fay τοῦ (ii/A.D.) παρα]μυθού-
μένον καὶ προτρέποντα, ‘fcomforting and tending ”
reference to Antoninus’
with
care of the Emperor Iadrian.
The double compd. προσπαραμυθέομαι is found in Sy//
342 (=*762)* (c. B.C. 48) τὴν εὔνοιαν τοῦ [βασιλέ]ως πρὸς
τὴν τ[]ς πόλεως σωτη[ρί]αν προσπαραμ[υθού]μενος.
παραμυθία.
in its only occurrence in the NT, 1 Cor 148 (cf. Sap 1912),
refers to spiritual ‘‘encouragement”’ or ‘‘comfort.” J. Weiss
ad 1. thinks that the idea may be derived from the tales
which a mother or nurse relates toa child: cf. 1 Thess 24
and MGr παραμύθι, ‘‘fable,” ‘‘tale.” In the Christian
P Oxy X. 1298? (iv/a.D.) the writer addresses his corres-
pondent as—tapapv0(qa τῶν φίλων, ‘the consolation of his
friends”: cf. P Thad 1717 (A.D. 332). In BGU IV.
1024%ii- 12. a long legal report of the end of iv/A.v., we
read of an old woman who sold her daughier πορνοβοσκῷ
ἵνα δυνηθῶ διατραφῆναι. The girl is murdered, and the
mother demands that the murderer παρασχεῖν αὐτῇ eis
λόγον διατροφῶν ὀλί[γ]ην τινὰ τοῦ βίου παραμυθίαν. The
word seems to have developed into the ‘* comforts” of life,
as with us—it is at any rate *‘consolation”’
that is suggested.
in a money form
Cf. the late use of the word=‘‘ gratuity”
488
/
παραπίπτω
(Lat. so/atéum) in P Lond V. 1785° (vii/A.p.), and its
technical use in monetary transactions, as illustrated in P
Hamb 1. p. 128 nt.
παραμύθιον,
which in the NT is confined to Phil 21 (cf. Sap 315), is
explained by Moule (CG7 ad /.) as meaning ‘‘the converse
which draws the mind aside (wapa—) fron care; the aegr7-
moniae alloguinum of Horace (Zpod. xiii. 18),” much in the
sense of our ‘‘solace.”” Cf. P Fler III. 3321° (ii/a.D.)
when a mother writes to her son—ypade μοι συνεχῶς περὶ
τῆς ὑγίας ὑμῶν, ἵνα ἔχω παραμύθιον τῆς προελεύσεώς (** con-
dition”’) μου. In an epitaph of about Hadrian’s time,
Kabel 9514, a son is described as πατρὸς Kal μητρὸς . .
παραμύθιον. An adj. παραμυθιακός (not in LS 8) occurs in
P Oxy XIV. 163119 (contract for labour in a vineyard—A.D.
280) π]αραμυθιακὴ ἐργασίᾳ. which the editors understand
of keeping the vines well tended probably by digging, and
quote Geof. ili. 5. 4 (May) παραμυθεῖται yap 6 σκάφος τὴν
διψῶσαν ἄμπελον.
παραγομέω,
“χοῦ contrary to the law” (Ac 23), is not so common as
we might have expected, but see OG/S 765° (iii/B.c.) οὐ
μόνον δὲ ἐν τῆι χώραι εἰς τοζ[ὺς T]o[A(]ras wape[v|o[povv.
Cf. also PST IV. 3309 (B.c. 258-7) ἀδίκως μετὰ βίας παρα-
νομηθείς, and the late P Oxy VIII. 1106° (vi/A.D.), where
certain lawbreakers are warned that a troop of soldiers may
hand them over πρὸς τιμωρίαν ὧν ἂν παρανομῆσαι τολμή-
σειεν, “το be punished for any lawlessness upon which they
may venture.”
παρανομία.
In P Oxy ΝΠΙ. 11198 (A.D. 254) ἃ petitioner complains
of τὴν τόλμαν καὶ τὴν παρανομίαν, ‘the audacity and
illegality,” of a certain amphodogrammateus, and the same
papyrus shows?” ἐκ Tod παρανομήματος, ““ ἴῃ consequence of
his illegal action.” For the adj. cf. Chrest. If. 372%! *4(ii/a.D.)
τὸ ἀναγνωσθὲν δάνειον ἐκβάλλω ἐκ παρανόμου γάμου yevd-
μένον, and P Tebt II. 2854 (A.D. 239) where it is applied to
“illegitimate ’’ children. The adv. occurs in P Flor I.
362 (iv/A.pD.) τὰ παρανόμως Kal ῥιψο[κινδύνως éer)l τῶν
τόπων τολμώμενα.
παραπικραίνω,
‘provoke "ἡ (= παροργίζω, Hed ch.), is regarded by
Moffatt (/CC ad Heb 31%) asa LXX coinage “‘ to express
‘rebellious’ with a further sense of provoking or angering
God.” In Deut 3215 it is parallel to παροξύνω.
παραπικρασμός
occurs in the NT only in Heb 35,15 from Ps 94 (95) : cf.
Aq 1 Kingd 1528, Sm Job 7", and Th Prov 171%, and see
Nestle’s note in Hxp 7 xxi. p. 94.
παραπίπτω.
The use of this verb in P Oxy I. 953: (Α.Ὁ. 129) ἣν ἐὰν
συμβῇ παραπεσῖν ἢ ἄλλως πὼς διαφθαρ[ῆ]ναι. [.., “if
the terms of it (sc. a contract) should be broken or it in any
παραπλέω
other way be rendered invalid”’ (Edd.), supports the sinister
meaning in Heb 68 (cf. Sap 69, 127): cf. also Ost7. 50% (as
amended Os¢r. ii. p. 430—time of Trajan) διὰ τὸ m(apa)-
πεπτω(κέναι) τὴν προτ(έραν) ἀποχ(ήν), where, in view of
the foregoing ex., Wilcken (Os¢r. i. pp. 78 f., 820) falls back
on his earlier interpretation of the verb = ‘‘danebenfallen,”’
“‘verlorengehen.” See also P Oxy VIII. 11331? (A.D. 396)
διὰ τὸ παραπεπτοκένη (/. παραπεπτωκέναι) τὸ γρίαμματ]ῖόν
σου καὶ μὴ εὑρίσκεσθαι δηλῶ τοῦτωί -- 0) ἄκυρον, “since
your bond has been lost and cannot be found I declare that
it is null” (Ed.), and BGU I. 214! (a.p. 152) διὰ τὸ
φάσκειν παραπεπίπ) τωκέναι.
For the meaning “‘ fall into”’ c. dat. (as in 2 Macc τοῦ)
cf. the Christian letter P Lond 1915? (c. A.D. 330-340)
toils ἐν. . - (7ηφθονει συμφορᾷ παραπεσοῦσιν βοη[θεῖ]ν
πία]ρ[α]γγέλ (λδεται ἡμῖν ὁ θεῖος λόγος, ‘‘to those who
have fallen into . . . misfortune the word of God exhorts us
to give succour” (Bell): cf.® and 26, 1916 The verb
occurs ev in Vett. Val., e.g. p. 73% τῇ διανοίᾳ παραπίπ-
τοντες.
παραπλέω.
This NT dt. εἰρ. = “sail past” (Ac 201°) is found in P Petr
II. 45¥-2 (κι. 246) παραπλεύσαντες εἰς ὅλους τοὺς [... .. Jus
ἀ[νέϊλαβον .. . . [In P Lond 854? (i/iia.D.) (= III. p. 206,
Selections, p. 70) Wilcken (47chzv iv. p. 554) now reads
παρεπο[ιησ]άμην for the editors’ παρεπίλευσ]άμην.] For
the subst. see P Oxy III. 5251 (early ii/a.D.) ὁ παράπλους
tov ᾿Ανταιοπολίτου ὀχληρότατός ἐστιν, “‘the voyage past
the Antaeopolite nome is most troublesome.”
παραπλήσιος.
ἘΣ ΡΗ 69.} {(8:.Ὁ- τοῦ) (— by Petr {5 Ὁ;
ἄλλ[ους] τοὺς παραπλησίους, ‘other similar persons,”
P Tor I. rili22 (B.c. 116) καὶ τοῦ μὲν Φιλοκλέους παρα-
πλήσια τοῖς διὰ τοῦ ὑπομνήματος προενεγκαμένου, “ Philocles
brought forward matter similar to what was contained in the
cf. the adverbial use in Phil 257.
32) τοὺς
memorandum” :
παραπλησίως.
With παραπλησίως in Heb 214 = “similarly,” 7.¢. almost
“equally” or ‘‘also,” Moffatt (/CC ad /.) compares Maxim.
Tyr. vii. 2 καὶ ἐστὶν kal © ἄρχων πόλεως μέρος, Kal οἱ
ἀρχόμενοι παραπλησίως.
παραπορεύομαι,
““pass by” P Petr II. 13(5)3 (B.c. 258-253) ofd]k ἔδει μὲν
οὖν σε παραπορεύεσθαι, **yvou ought, indeed, not to have
passed us by in this way”’ (Ed ), PSI IV 3541* (B.c. 254-3)
ἐν τῶι Tapatropever Gat Toy βασιλέα: cf. Mt 27%, a/.
παράπτωμα.
In the royal ordinance P Tebt I. 5% (B.c. 118) it is laid
down that the measures used by revenue officers shall be
tested, and that they must not exceed the government
measure by more than the two [ . .] allowed for errors,
τῶν εἰς τὰ παραπτώματα ἐ[π]ικεχωρημένῳϊν.. B: the
editors suggest two hundredths of a χοῖνιξ. A “slip” or
“lapse” rather than a wilful ‘‘sin” is: the connotation
Part VI.
489
΄
παρασκευάζω
suggested, and the same weakened sense may be found in
P Lond 19174 (c. A.D. 330-340) where the writer speaks of
a παράπτωμα διαβολική (s2c) into which he had fallen, but
which, as Bell suggests, may not mean more than that he
had stayed too long in the κηπολάχανον (‘‘ vegetable
garden ’’) mentioned just before. Needless to say, we do not
propose to define the word in its NT occurrences from these
instances: see Field Votes, p. 160f.
παραρρέω.
For the verb used metaphorically ‘‘ flow past,” ‘“‘ drift
away,’ in Heb 2!, Moffatt (JCC ad 4) refers back to
Prov 374, and quotes Clem. /aed. III. xi. 58 διὸ καὶ
συστέλλειν χρὴ τὰς γυναῖκας κοσμίως Kal περισφίγγειν
(‘‘ bind themselves round ’) αἰδοῖ σώφρονι, μὴ παραρρυῶσι
τῆς ἀληθείας διὰ χαυνότητα (““ vain conceit”).
The subst. παράρρυμα. with reference apparently to a
covering stretched along a ship’s side for purposes of pro-
tection, is found in Sy//5 969° (B.c. 347-6) ποιήσει δὲ καὶ
κιβωτοὺς τοῖς ἱστίοις kal τοῖς παραρρύμασιν τοῖς λευκοῖς.
παράσημος.
Ramsay (Luke, p. 361.) describes the dat. absolute in
Ac 28" παράσημῳ Διοσκούροις, “with the Dioscuri as
figure-head,’’ as “the correct technical form, guaranteed by
many examples in inscriptions,” thus rendering unnecessary
Blass’s conjectural alteration ᾧ ἣν παράσημον Διοσκούρων.
For this use οἵ παράσημος cf. P Lond 256 veto (a)?
(A.p. 15) (ΞΞ ΤΙ. p. 99) ἧς παράσημος ἴβις, P Pebt 11. 486
πλοί(ων) B, ὧν ἑνὸς piv od παράσημον Θάλια. . Kal
λοιποῦ οὗ παράσηιμον) γυμί ), and P Lond 948* (aD.
236) (= III. p. 220) κυβερνήτης ἰδίου πλοίου... ἀσήμου,
where, however, the editor notes that the termination of
ἀσήμου is doubtful, and has perhas been altered. P Lille
I. 22 and 23 (B.C. 221) concern two ships belonging to the
Queen which have no figure-he id (ἀχάρακτοΞς) : see Wilcken
Archiv v. p. 226.
In the Gnomon 194 (= BGU V. p. 31) the word is used
in the general sense “‘ mark” or ‘‘sign ’—pévw mpo . [.].av
ἐξὸν τὸ τῆς δικαιοσύνης παράσημον φορεῖν. See also
Aristeas 147, 158. For the verb παρασημειόομαι cf.
P Oxy I. 34 verso 4 (a.D. 127) παρασημιούσθίωσαν, with
reference to the ‘‘notes” made by the officials at the side of
public documents, BGU I. 8211 (Α.0. 185) παρασημιωσάμενος
τὴν ἐπιστο[λή]ν, ‘having taken note of the letter,” and for
the subst. cf. P Giss I. 4οἷϊ δ᾽ (a.p. 212) 4 THs ἀτιμ[]ας
παρασημεί[ω jos.
παρασκευάζω,
“prepare,” ‘‘make ready.” The verb is used in a
causative sense in P Amh II. 14512 (iv/v A.D ) οὐδὲν ἕτε! pov]
παρασκευάζει πολλοὺς εἰδότας τὸ [σὸν] εἰς ἡμᾶς ἐνδιάθετον
προσφεύγειν [μοι, “no other reason causes many who
know your feelings for me to come to me for help” (Edd.),
PSI I. 503 (iv/v a.p.) σοι ἐδήλωσα ἵνα παρασκευάσῃς τοὺς
σκυτέας (‘‘ the leather workers .) τοῦ ᾿Αμμωνίου παρασχεῖν
τῷ ταυρελάτῃ (‘the bull driver’’) τὸ δέρμα, and the late
BGU I. 103° (vi/vii a.p.) (= Chest. I. p. 100) καταξήωσον
τούτους παρασκευάσε ἀμφοτέρους ἐλθῆν EvTavO[a.
63
,
παρασκευὴ
Other exx. of the verb are BGU IV. 1159® (time of
Augustus) ἐργατήαν παρεσσκευακὼς (/. παρεσκευακὼς)
μεγάλην, and from the inscrr. Sy// 721 (= 3.662)}7 (B.C.
165-4) εὔχρηστον ἑαυτὸν παρασκευάΐίειν, 70. 545 (=* 707)+8
(ii/B.c.) τὰ πρὸς τὸν καιρὸν ἐμπτείρως Kal προθύμως παρε-
σκεύασεν. ἴπ 1 Cor 145 the mid. παρασκευάσεται is better
understood intransitively ‘‘ prepare,” ‘‘ make preparations,”
than reflexively ‘‘ prepare himself” (AV, RV): see Proleg.
Ρ. 156. Cf. also P Cairo Zen 590964 (B.C. 257) ὅπως τὰ πρὸς
τὴν [παρουσίαν αὐτοῦ] πᾳρασκευασώμεθα.
παρασκευή
is found in the general sense o. ‘‘ preparation” in P Petr
II. 4511. 17 (B.c. 246) τοιαύτην παρασκευήν, P Strass I. 41°
(A.b. 250) airodpe[v δοθῆναι ἡμῖν ἡμέραν πρὸς] παρασκευὴν
τῆς δίκης, and Sy// 503 (-- 596)}3 (c. B.C. 200) τῆ[9 τε τῶν
σίτων παρ]ασκευῆς ἐφρόντισεν.
For παρασκευή as the technical designation for Friday
(cf. MGr) see Didache viii. 1 ὑμεῖς δὲ νηστεύσατε τετράδα
καὶ παρασκευήν, “but ye shall fast on the fourth day and
the preparation day (Friday)”: cf. Jos. Antt, XVI. 163
(vi. 2). The questions raised by the use of παρασκευή in the
Synoptics and Jn lie outside our province, but see Abbott
Joh. Gr. p. 92. Herwerden Lex. s.v. cites ἡ παρασκευή
= dies Veneris from Clem. Al. p. 316, 15 (Sylb.).
παρατείνω,
“prolong” (Ac 207): cf. P Oxy II 237 “10 (Α.. 186)
παρατείνειν τὴν ἀπόδοσιν, “to postpone payment.’’ The
verb is used of distance in P Amh II. 68%! (late i/A.D.) ἐφ᾽
ὅσον παρατείνει vd(rov), P Strass I. 29% (A.D. 289) λελον-
xévar . . . [τ]ῆς γῆς [E]p’ ὅσον παρατίνουσιν νότον.
παρατηρέω.
For this verb ‘* watch carefully,” as in Mk 32 a/., cf.
P Par 42° (B.c. 156) (= UPZi. p. 318) xapret δὲ συμπαρα-
στὰς ἡμῖν ἐν τοῖς λοιποῖς καὶ παρατηρήσας τοὺς ἀλάστορας,
‘you will do us a favour if for the future you will stand by
us and keep a watchful eye on the criminals,” and P Oxy
VI. 93728 (iii/A.D.) παραγγέλλω σοι ἵνα... παραγγείλῃς
πᾶσι τοῖς ἐκεῖ. . παρατηρεῖσθαι αὐτήν, “I bid you to bid
all who are there to keepa strict watch on it (a stone
bowl).””
In Lk 207° Field (Votes, p. 74) prefers to take the verb
absolutely, ‘‘ watching their opportunity.”” Hobart p. 153 f.
illustrates its use for close observation of an illness. 7Zedt
Ostr τὸ (ii/A.D.) (= P Tebt II. p. 337) contains *‘a note ofa
number of days on which an unnamed person traparnpt.”
For the verb with reference to the scrupulous (not ‘* wrong-
ful”’) observance of days and seasons in Gal 419, Burton
(ICC ad /.) cites Dion Cass. xxxviii. 13 τὰ ἐκ TOD οὐρανοῦ
γιγνόμενα παρατηρεῖν, and three passages from Josephus.
See also Aristeas 246.
παρατήρησις,
‘*a watching for’’ (Lk 172°), like its verb, is claimed by
Hobart p. 153 as a medical term.
MGr παρατήρησι,
“ observation,” ‘* watchfulness.”
490
,
παρατυγχάνω
παρατίθημι.
For παρατίθημι in its literal sense ‘‘ place beside,” ‘‘ set
before,” as in Mk 64! a/., cf. P Oxy II. 326 (c. A.D. 45)
π]αρατέθεικα τῆι μητρὶ Φιλουϊμέν]ηι τὸ βροχίον τοῦ
μέλανος (‘‘the ink pot”). A literary ex. is afforded by
Menander Fragm. 146 p. 43—
ὡς ἀμυγδαλὰς
ἐγὼ παρέθηκα,
““when I had set almonds before you.” From this the
transition is easy to ‘‘submit,’”’ ‘‘report,” ‘‘ bring forward
by way of proof” (cf. Ac 178), e.g. P Tor I. 14-8 (B.c. 116)
ὧν Kal παραθήσομαι ἀντίγραφα ἐπὶ τῆς καταστάσεως,
P Oxy I. 33 versotl- 152 (interview with an Emperor—late
ii/A.D.) 6 ἠβό[κατο]ς εὐθὺς δραμὼν παρέθετο [τῷ] κυρίῳ,
‘«the veteran straightway ran and reported it to his lord,”
P Tebt 11. 2872 (a.p. 161-9) évét[v]xov τῷ στρατηγῷ
π[α]ρατιθέμενοι . . . ‘‘they petitioned the strat gus adding
astatement ...,’” 2d. 291% (A.D. 162) tat]r ἐστὶν τὰ
πίερ]. τοῦ γένους παρατεθέντα, “this is the evidence sub-
mitted concerning parentage’? (Edd.), 74. 318%4 (a.p. 166)
ἀκ[ο]λούθως ols παρεθ[ἐ]μην avt[typ]a[ots, ‘in accordance
with the copies of the deeds submitted by me” (Edd.),
PSL V. 44726 (A.D. 167) & τε παρέθοντο (cf. Blass- Debrunner,
§ 94. 1) δικαιώματα τῷ [πρ]ογεγρα(μμένῳ) ᾿Ιουλίῳ, and
P Thead 155 (A.D. 280-281) τὴν δὲ βίαν πολλάκις παρεθέ-
μεθα διὰ τῶν σῶν ὑπομνημάτων, where Jouguet (see his
note ad 1.) finds the meaning to be, ‘‘nous avons fait
plusieurs fois consigner, a toutes fins utiles, le récit de ces
actes dans ton journal.’ The subscription of Chres¢, I. 2635
(A.D. 156), for which Wilcken can find no exact parallel,
runs—e τινα δίκαια ἔχεις, TH στρατηγῷ παραθοῦ Kal τὰ
δέοντα ποιήσει.
The verb is common in connexion with the declaration
and registration of claims on property, as when in P Oxy IV.
713 (A.D. 97) a claim of ownership addressed to the keepers
of the records is headed—aperé@(y), ‘‘inserted in the
register”: cf. 2d. IL. 237% 84. (ap. 186) παρατιθέτωσαν δὲ
καὶ ai γυναῖκες ταῖς ὑποστάσεσι τῶν ἀνδρῶν, ‘wives shall
also insert copies in the property-statements of their hus-
bands” (Edd.). For the mid. = ‘‘ pledge,’’ ‘‘ deposit with
another,” see CPR I. 123 (A.D. 93) παρεθέμην σοι ἐνέχυρα
περονείδων (“ buckles” Ὁ) ζεῦγος, and the corresponding use
of the subst. in P Oxy III. 533° (ii/iii A.D.) at πρόσοδοί
pov... παρὰ τῷ ταμείῳ ἐΐν π]αραθέσει λογισθήτωσαν,
and P Gen I. 442 (A.D. 260) διὰ τῆς παραθέσεως τῶν
δραχμῶν.
Hence the thought of ‘‘commend” a person to the care of
another, as in P Oxy XIV. 16638 (a letter of recommendation
—ii/iii A.D.) Σωτῆρα... παρατίθεμαί σοι, and PSI 1. 96?
(v/A.D.) παραθέσθαι α[ὐτὸ]ν τοῖς πρωτοκ(ωμήταις 9) : cf.
Ac 1423, 20%, also Ps 305 (Lk 2335).
παρατυγχάνω,
‘‘happen to be present,” as in Ac 1717 (cf. Field, Motes
p- 125), may be illustrated from P Oxy I. 113% (ii/A.D.)
χάριν ἔχω θεοῖς πᾶσιν γινώσκων [[ὅτι}] ὅτι μετέλαβον
παρατετευχότα Πλουτίωνα εἰς τὸν ᾿Οξυρυγχείτην, ‘I thank
all the gods to think that I came upon Plution in the
Oxyrhynchite nome” (Edd.), #3. 7611 (A.D. 179) πρὸς
,
παραυτικα
καιρὸν παρατυγχάνων εἰς κώμην Νεμέρας, “happening at
the present time to be at the village of Nemerae”’ (Edd.).
The idea of ‘‘chance’’ is not necessarily implied, and is
often almost wholly wanting, see e.g. P Tebt II. 303%
(A.D. 176-180) ὅπως παρατύχῃ els τὸν... διαλογισμόν,
ἡ δὲ ᾿Αφροδίτ]η παρατυγχάνουσα τῷ τοῦ [Αρεως, “ Venus
being in conjunction with Mars,”’ P Lips I. 291? (A.D. 295)
οὐ β[ού]λί[ομ]αι αὐτὴν παρατ[υ]χ[εῖ]ῖν τοῖς ἡμετέροις
[πράγμασιν, ‘I do not wish that she should mix herself
up in our affairs,” and Prezsigke 42113 (iii/a.D.) (= Deiss-
mann ZAZ p. 372) tv [oldv εἰδῇς καὶ παρατύχῃς . . .,
“in order that you may know and be present (at a festal
procession).”
For a new subst. παράτευξις --Ξ ‘ intercourse,” ‘‘ personal
relations,” see the early Christian letter P Amh I. 3 (a)ii- 51
(between a.D. 264 and 282) (= Deissmann ZAZ p. 195)
Qs ἡμᾶς [ὠφέλησε πα]ράτευξιν πάπα, ‘as he hath profited
us by dealings with the Papas.”
2 ἐς
παραυτίκα.
P Oxy 11. 237 14. (a.p. 186) μὴ παραυτίκα ἀρνη-
σάμενος ὀφείλειν, ‘not having immediately denied the
claim.”
Hence the adjectival use in 2 Cor 417= ‘‘for the moment”;
but cf. Field Motes p. 183. For the form πάραντα (παρ᾽
αὐτά) see P Tebt I. 13! (B.c. 114) πάραυτα δὲ συμψή-
σαντες ἀπὸ τῶν προγεγρ(αμμένων) ἕνα, ‘whereupon we
immediately seized one of the above-mentioned persons”
(Edd.), and cf. Mayser Gr. p. 486.
παραφέρω
is found in pass. in Heb 133, Jude 12, = ‘“‘am turned
aside.” Similarly Field (Vofes, p. 39) renders the act.
παρένεγκε in Mk 14° “‘turn aside, cause (or suffer) to pass
by,” and supports the rendering by various passages from
Plutarch, e.g. Vit. Pelop. ix. τοῦ δὲ Φυλλίδου παραφέροντος
τὸν λόγον, ““ letting the remark pass without notice.” We
may add Plut. Arar. 43 τότε μὲν οὖν παρήνεγκε τὸ ῥηθέν,
“*he let what was said pass without regarding it,” which the
editor quotes for a similar meaning in P Eleph 11° (B.c.
223-222) σὺ δὲ ἕως Tod viv παρενήν[ οχ]ας ef...... ἘΞ ἢη
πάνθ᾽ ὑπερθέμενος.
ΠΠαρήνεγκα καὶ παρέδωκα is a common formula in tax
receipts (Wilcken 4ychiv iil. p. 395): cf. also the interesting
papyrus dealing with the apotheosis of Apis, P Gen I. 361°
(A.D. 170) (= Chrest. I. p. 213) παρήνεγκα Kal παρέδωκα
ὑπὲρ τοῦ προκειμένου ἱεροῦ ὑπὲρ ἀποθεώσεως Απιδος
Θαώϊτος βυσσοῦ στολίσματος πήχεις δέκα, and BGU III.
974° (A.D. 380) (= Chrest. I. p. 500 f.) παρήνεγκα καὶ
παραδέδωκα ὑμῖν els εὐθένειαν τῶν... στρατιωτῶν ἀπὸ
δηληγατίονος κανόνος... οἴνου ξέστας δισχειλίους.
For the meaning “Ὀτίησ forward,” ‘‘produce,”’ cf.
P Amh II 8113 (a.p. 247) παρενενκεῖν αὐτὸν τοὺς β[ο]ηθοὺς
αὐτοῦ, and P Flor II. 127° (a.p. 256) where a man writes
that, in view of his arrival, the bath should be heated, and
the wood for burning kept in readiness—kal δοκοὺς els αὐτὸ
παρενεχθῆναι. See also the late P Oxy I. 13114 (vi/vii a.D.),
13574 (A.D. 579), and cf. Aristeas 316.
491
παρεδρεύω
παραφρονέω.
With 2 Cor 1138 παραφρονῶν λαλῶ, ‘I am talking like
a madman,” we may compare the account, written at earliest
about A.D. 200, of the trial of an Alexandrian gymnasiarch
before the Emperor Claudius, Chrest. I. rqiii 14, where the
condemned man scornfully asks—rot(=rl) γὰρ ἄλλο ἔχομεν
εἰ (= ἢ) παρα[φ]ρονοῦντι βασιλεῖ τόπον διδόναι ; ‘for what
else is there to do except to give way to a mad king?”
ἸΠαραφροσύνη is similarly attributed to the Emperor Gaius
Caligula in Jos. Antt. XIX. 284 (v. 2) τοῦ διὰ τὴν πολλὴν
ἀπόνοιαν Kal παραφροσύνην, ὅτι μὴ παραβῆναι ἠθέλησεν
τὸ ᾿Ιουδαίων ἔθνος τὴν πάτριον θρησκείαν καὶ θεὸν προσαγο-
ρεύειν αὐτόν, ταπεινώσαντος αὐτούς.
παραφρονία.
We can cite no instance of this form as in 2 Pet 215 (v./,
παραφροσύνη), but for παραφρόνησις (as in LXX Zach 124)
cf. BGU I. 3107! (Byz.) π[α]ραφρονήσεως.
παραχειμάζω,
‘spend the winter” (Ac 2713, 2811, a/.) : cf. OG/S 5443°
(ii/A.D.) ἀποδεξάμεν[όν] τε στρατεύματα τὰ παραχειμά-
σαίν]τα ἐν τῇ πόλει.
παραχειμασία,
“ἐᾷ wintering ” (Ac 2712): cf. Sy// 342 (= 8.762)15 (a.p. 48)
κατὰ τὴν Γαΐου) Αντωνίου παραχειμασίαν.
παραχρῆμα,
“immediately ”’: P Par 4618 (B.c. 152) (= UPZi. p. 338)
παραχρῆμα παρέσομαι πρός oe, and P Fay ο215 (Α. Ὁ. 126)
παραχρῆμα διὰ χιρός, ‘‘ directly from hand to hand” (Εα4.),
a common phrase in monetary transactions, see further
Berger Strafklauseln p. 78 f. The word is associated with
delay for a month in sucha passage as P Amh II. 49° (B.c.
108) ἀποτεισάτωσαν ἐν τῷ ἐχομένωι pyv<l> ἡμιόλιον
παραχρῆμα. On the other hand notice the emphatic εὐθὺς
καὶ παραχρῆμα in P Strass I. 3517 (iv/v A.p.): cf. Dalman
Words, p. 28 f.
πάρδαλις,
“ἐᾷ leopard” (Rev 137): cf. the varied assortment of
animals in the charm P Lond I. 121788 (iii/A.p.) (= I. p. 109)
αἴλουρος (weasel) λέων πάρδαλις puyadds (shrewmouse).
For πάρδαλις as a type of roguery, see Headlam’s note ad
Herodas III. 89.
παρεδρεύω,
lit. ‘“have my seat beside.” For the religious connotation
of the verb in its only NT occurrence 1 Cor 91%, we may cite
Syll 552 (=% 695)?" (ii/B.c.) γινέσθω δὲ Kal γυναικῶν ἔξοδος
εἰς τὸ ἱερὸν Kal παρεδρευέτωσαν ἐν τῶι ἱερῶι τὴν ἐπι-
βάλλουσαν τιμὴν καὶ παρεδρείαν ποιούμεναι τῆς θεοῦ : cf.
τό. 521 (= 3717)35 (B.c. 100-99) where the ephebi at Athens
are commended because waprSpeveay . . . Tats ἐκκλησίαις
ἁπά]σαις ἐν SrAois—they ‘‘attended” the meetings in arms,
although they were not allowed yet to speak or vote. The
Lat. adsideo is a close equivalent.
The newly discovered ‘‘ historian” of the Trojan War,
πάρειμι 49
Dictys the Cretan, tells us, P Tebt II. 2€87? (early iii/a.D.)
τῇ δὲ πυρᾷ παρήδρευσεν Alfas, ‘Ajax kept vigil by the
pyre” of Patroclus. See also the magic P Lond 12189
(iii/A.D.) (=I. p. 112) πέμψον ἄγγελόν σου ἐκ τῶν παρε-
δρευώ(---ό)ντων σου, and OG/S 473° (A.D. 37. 41) ταμίας ὁ
παρεδρεύσας τὴν πρώτην ἑξάμηνον Φιλόδημος ᾿Εἰστιαί[ου.
In Aristeas 81 τοῖς δὲ τεχνίταις παρήδρευεν ἐπιμελῶς,
Thackeray renders ‘‘ would carefully supervise the crafts-
men.’’ The subst. πάρεδρος, “ὁ assessor” (cf. Sap 9),
appears in OG/S 185% (i/B.c.), where see Dittenberger’s
note.
πάρειμι
ΞΞ (1) ‘‘am present”: P Lille I. 121 (B.c. 250--249)
ἐμνήσθην σοι καὶ παρόντι περὶ τῶν p (ἀρουρῶν), “1 have
recalled to you in your presence (i.e by word of mouth)
the affair of the hundred arourae,” P Lond 4222 (B.c. 168)
(=I. p. 30, UPZ i. p. 310, Selections, p. 10) ὡς ἔτ[ι]
σοῦ παρόντος πάντων ἐπεδεόμην, “ὁ while you were still at
home I went short altogether,” P Amh II. 66% (a.p. 124)
παρεῖναι τοὺς μαρτυρῆσαι δυναμένους τὸ[ν] φόν[ο]ν, ** that
there were present persons able to witness to the murder ”
(Edd.), and P Oxy VII. 1070°° (iii/a.p.) kar’ ὄψιν παρών,
“when with you in person” (Ed.); (2) ‘have come”:
P Par 4618 (B.c. 153) (= UPZ i. p 338) παραχρῆμα
παρέσομαι πρὸς σέ, P Ryl 11. 774 (A.D. 192) παρὼν elev),
““came forward and said.’’ Field (Votes, p. 65) prefers this
latter meaning in Lk 13!: see also Mt 26° ai.
We may add a few exx. of prepositional phrases—P Tebt
11. 42314 (early iii/A.D.) ἐν τῷ παρόντι, ‘fat presen',”
P Ryl IT. 108? (a.p, 110-1) ἐπὶ τοῦ παρόντος, ‘‘ for the
present,” P Fay 12224(c. A.D. 100) (as in Olsson Papyrus-
briefe, p. 179) κατὰ παρόϊντα, ‘at present,” P Giss I.
471" (time of Hadrian) πρὸς τὸ παρόν, ‘‘ with regard to
the present” (cf. Heb 12"): cf. also P Ryl II. 109!® (a.p.
235) ἐπὶ παρόντι σοι διὰ βοηθοῦ, ‘you being represented by
an assistant ’’ (Edd.).
παρεισάγω,
lit. “‘ bring in from the side,” hence ‘‘ introduce” (2 Pet
21): cf. P Tor I 1% 4 (B.c. 116) προεφέρετο ἀλλότριον
εἶναι τὸ παρεισαγόμενον ὑπ᾽ αὐτοῦ, where παρα- does not
convey any iJjea of secrecy or stealth, cf. s.v. παρεισφέρω.
This applies also to the verb in Aristeas 20 εἴ τινες προῆσαν
ἢ μετὰ ταῦτα παρεισήχθησαν εἰς τὴν βασιλείαν, ‘any who
were there before or had since been introduced into the
kingdom ’’ (Thackeray), and in Apol. Aristides 8.
παρείσακτος.
Like παρεισάγω, this word in its only occurrence in the
NT, Gal 24, need not necessarily have a sinister reference,
but may simply mean that the brethren are ‘‘ alien” to the
body into which they have introduced themselves: see
Burton ad Gal /.c. and cf. Suid, παρείσακτον᾽ ἀλλότριον.
παρεισδύω.
The subst. occurs in P Strass I. 2239 (ii/A.p.) οὐδεμίαν
παρείσδυσιν ἔχεις, ἡ γὰρ γ[υν]ὴ ἐν τῇ νομῇ γέγονεν πολλῷ
χρόνῳ, ‘you cannot creep in, for the woman has been in
possession for a long time”: the sense is just that of Jude 4
9
2 παρεμβολὴη
παρεισεδύησαν (2 aor. pass. for 2 aor. act., Blass Gr. p. 43)
yap τινες ἄνθρωποι. See also Vett. Val. p. 3458, and Linde
Lpic. p. 26.
παρεισέρχομαι,
lit. *‘come in from the side.” The use of the verb in
Rom 57° ‘*come in to the side of a state of things already
existing” (SH) shows that the idea of stea/th is not neces-
sarily present: cf. Vett. Val. p. 357° τοῦτο δέ μοι παρεισῆλ-
θεν περὶ τῆς προκειμένης ἀγωγῆς. On the other hand with
Gal 24 ‘*who sneaked in to spy out our freedom” Burton
(7CC ad /.) compares such a passage as Luc. Asin. 15 εἰ λύκος
παρεισέλθοι.
The corr. double compd. παρεξέρχομαι occurs in the late
P Lond τοῦ 517 (vii/a.D.) (= III. p. 282) ἵνα μὴ τοῦ λοιπο[ῦ]
παρεξέλθῃ τοῦ σκοποῦ ὑμῶν.
παρεισφέρω.
With the phrase in 2 Pet 15 σπουδὴν πᾶσαν παρεισενέγ-
καντες Deissmann compares the almost similar expression in
the 1/A.D Wecree of Stratonicaea, C/G 11. 2715 α1 πᾶσαν
σπουδὴν ἰσφέρεσθαι, as pointing, to say the least, to a
common use by the two writers ‘‘of the familiar forms and
formulae of religious emotion’’; see BS p. 360ff., and
especially p. 367. The phrase εἰσφέρομαι σπουδήν in late
Greek is fully illustrated by Mayor ad 2 Pet Zc., but his
claim that the addition of παρα-- alters the sense can hardly
be pressed in view of the above citation. See, however, the
nuance ‘* smuggle” in P Tebt I. 3813 (B.c. 113) (= Chrest.
I. p. 563) χάριν τῶν παρεισφερόντων εἰς THY κώμην καὶ
παραπωλούντων Κολ[πιτ)ικὸν ἔλαιον Kal κῖκι, ‘owing to
the smuggling into the village and illicit sale of Colpitic and
castor oil” (Edd.).
παρεκτός.
This rare word used as a prep. c. gen. ‘‘apart from,’
“fexcept’’ (guater in NT) is seen in Zest. xtz. patr. Zab. i. 4
παρεκτὸς ἐννοίας, Didache vi. I παρεκτὸς Θεοῦ. For the
form παρέξ cf. PSI I. 532! (census return—a.p. 132-3)
παρὲξ τῶν mpoy(eypappévev), ‘‘apart from the persons
written above,’’ and P Oxy VIII. 1133° (A.D. 396) τοὺς
τέσσαρας χρυσίνους παρὲξ μυριάδων ἑξακοσίοί--- w)v, ““ four
golden solidi less 60dunyriads.””
™.
~
παρεμβάλλω. ;
Vhe military use of παρεμβάλλω, which is common in the
LXX = ‘‘encump” (cf. Anz Szdészdia, p. 311 f.) appears in
Lk τοῦ καὶ (περιβαλοῦσιν AB) in the sense “cast up,” ‘raise
up.” With this may be compared the technical use in
P Fay 918 (A.D. 99), where we have παρεμβάλλουσα used
absolutely to describe a woman who puts olives into the
press: similarly P Ryl 11. 128% (¢. A.p. 30). See also
P Oxy I. 129% (vi/A.p.) ὅτι εἰς ἔκθεσμα πράγματά τινα
παρεμβάλλεις ἑαυτόν, ‘‘ that you are giving yourself over to
lawless deeds” (Edd.).
παρεμβολή,
- 2», 66
originally ‘‘ insertion, interpolation,”’ came as early as
Theophilus (f7. 9) or Diphilus (fv. 57) to be used of a
παρενοχλέω 49
““camp” or ‘‘encampment.’”” [Phryn. ed. Lob. p. 377
describes the word as δεινῶς Μακεδονικόν, but see Thumb
Hellen. p 224.) It is so used in the LXX and aéczes in the
NT with slightly varying connotations.
Similar exx. from the papyri are BGU IV.1097° (time of
Claudius or Nero) ἀπῆλθεν εἰς παρεμβολὴν στρατεύσασθαι,
76, I. 140° (time of Hadrian) προεί τέθη ἥδε ἡ ἐπιστολ(ὴ) ἢ ἐν
τῇ ] π[α]Ἱρεμβολ(ῇ) TALS] χειμασία! ς λεγιῶνο(ς) τρίτης, P Oxy
XII. 1481 (a soldier to his mother—ii/A.D.) διότι ἐν παρεμ-
βολῇ ἠμί ( εἰμί), and from the inscrr. Sy// 318 (- 3 700)?
(Thessalonica —B.C, 117) μετεπέμψατο els τὴν παρενβολήν.
See also Kennedy Sowrces, p. 15
Interesting reff. to the great παρεμβολή near the suburb
of Nicopolis will be found in the letter on the Meletian
schism, P Lond 1914! (a.p. 3352). For the village
named Παρεμβολή in the Arsinoite nome, see P Ryl II.
330 (A.D. 130), and the editor’s note to P Hamb I. 2%
(A.D. 59).
παρενοχλέω.
For παρενοχλέω, ““ἀππογ,᾿ “trouble,” c. dat.
Ac 151%, its only occurrence in the NT, cf. P Gen I. 314
(A.D. 145-6) Avéckopos . . ἑκάστοτέ σοι κατ᾽ ἐπιδημίαν
παρενοχλῶν. The more usual constr. in the Kow7 is c. acc.,
e.g. P Vat Cl? (B.c. 161) (= UPZi. p. 267) τόν τε βασιλέα
δι᾿ ἐντεύξεων παρηνωχλήκαμεν, P Tebt I. 32% (B.c. 145?)
στόχασαι οὖν ὅπως μ]ὴ παρεν[οἸχλήσίῃς τὸν ᾿Ασ]κ-
ληπιάδην, 10. 345 (c. B.C. 100) μὴ παρανοχλείζσγθω ὑπ᾽
οὐδενός, and the quaint injunction to certain village officials
P Lond 379% (iii/A.D.?) (=II. p. 162) μὴ παρενοχ-
Ai(= et)re ἀκιαρί (/. ἀκαιρί), ‘do not give trouble at
inconvenient seasons.” From the inscrr we may cite OG/S
139! (B.c. 146-116) γράψαι Adxor. . . μὴ παρενοχλεῖν
ἡμᾶς πρὸς ταῦτα, and the new literary reference in
Menander’s Θυρωρός, Demianczuk, Supp/. Com. p. 56 οὐκ
ἀδελφός, οὐκ ἀδελφὴ παρενοχλήσει.
The verbal ἀπαρενόχλητος is found in P Tor I. 1Ὑ}1 98 (B.C.
116), P Oxy IT. 2861° (A.D. 82) (see s.v. παρέχω), and BGU
11. 63815 (A.D. 143).
as in
παρεπίδημος.
The sense of ‘‘a sojourner,”’ or “‘a stranger ”’ settled in a
particular district only for a time, which is confined in the
LXX to Gen 234, Ps 38(39)!, and in the NT to1 Pet 12
(see Hort’s note), 211, Heb 114%, can be well authenticated
in our documents. Thus in a Will, P Petr IIL. 7% (Bc.
238-7), a bequest is made to a certain Apoilonius—tapert-
δημον ὃς καὶ Συριστὶ ᾿Ιωνάθας [καλεῖται, and in P Tor II.
815 (8.6. 118) παρεπιδημοῦντες (feregrinz) and κατοικοῦντες
(tzcolae) are distinguished. Cf. also OG/S 383° (mid.
i/B.C.) πλῆθος ἐπιχώριον Kal παρεπίδημον, and Polyb. xxxii.
22. 4.
The corr. verb is common, e.g. P Petr II. 13(19)!# (mid.
ili/B.C.) ὅπως τ[οῦτό]ν ye τὸν χρόνον παρεπιδημῆις, ‘in
order that for this season at least you may sojourn with us ’”’
(Ed.), BGU I. 113! (A.D. 143) βουλόμενος παρεπιδημεῖν
πρὸς καιρόν, P Oxy III. 473? (A.p. 138-160) a decree in
honour of a gymnasiarch by the magistrates and people of
Oxyrhynchus together with the ‘‘resident’” Roman and
Alexandrian citizens—Plopatoy καὶ ᾿Αλεξανδρέων τοῖς
᾽
ο
3
παρέχω
παρεπιδημοῦσι, and Aristeas 110 προσέταξε μὴ πλέον
εἴκοσιν ἡμερῶν παρεπιδημεῖν. With Heb 1118. we may
compare /osP£ i. 2237 τῶν παρεπιδημούντων ξένων. See
further Hicks CR i. p. 6, Deissmann 5.5. p. 149, Wilcken
Papyruskunde I. i. pp. 40, 55, and Jouguet Vie municipale
Ρ- 92 ff.
παρέρχομιαι,
“*pass by’: P Giss I. 5414 (iv/v a.p.) (= Chrest. I. p. 498)
πολλοὶ (/. πολλὰ) πλοῖα παρῆλθαν γομώμενα : cf. Lk 1837,
For the constr. with διά, as in Mt 838, cf. P Amh IIL. 1542
(vi/vii A.D.) μὴ παρελθεῖν τινα διὰ τῶν ἐποικείων αὐτοῦ,
**that no one should pass by the way of its farmsteads.”
The verb is used in con iexion with ¢zme in P Magd 253 (B.c.
221) παρεληλυθότος τοῦ χρόν[ο]υ, and the Imperial edict
P Fay 20° (iii/iv A.D.) ἐκ τοῦ παρελθόντος χρόνου : cf.
Mt 14%, where Wellhausen draws attention to the force of
παρα-- in composition, and understands παρῆλθεν as ‘‘ vor-
gertickt,” z.e. *‘advanced,” see Proleg. p. 247. For the
ἀρ[γ]ύριον ἑτοίμασον, ἵνα παρερχόμενος εὕρω mpld] ἐμοῦ.
In other instances, such as Lk 1257, παρέρχομαι, when
used participially with a finite verb, means little more than
our ‘come and. . .”’ In P Oxy I. 38% (a.p. 49-50) the
verb is used of an * to the strategus—Kxa8a
πία]ρῆλθον ἐπὶ τοῦ γενομένου τοῦ νομοῦ στρατηγοῦ Ilaclw-
vos. See also s.v. ἀντιπαρέρχομαι.
«ς
** application
πάρεσις.
Wetstein ad Rom 3325 cites Dion. Hal. «1121. Rom. vii. 37
ὁλοσχερῆ πάρεσιν οὐχ εὕροντο, τὴν δὲ cis χρόνον ἀναβολὴν
ἔλαβον, in support of the meaning ‘‘remission of punish-
ment,” and Lietzmann (@ZNT ad Δ) adds a reference to
Xenophon Hipparch. vii. 10. To these two exx. of this
important NT ἅπ. eip. Deissmann (BS p. 266) now supplies
a possible third. It occurs in BGU II. 624? (time of Dio-
cletian), where παρέσει implies (temporary) ἢ remission of
debt,” cf. 19 ἱερᾶς μὴ ἀμέλει ὀφιλῆ[ς. If this is correct, it
may be taken as supporting Field’s contention (Wo‘es,
Ρ. 153f.) that while both ἄφεσις and πάρεσις imply
remission, the former is more commonly used of the remission
or forgiveness of a sin, the latter of a debt: but see s.z.
ἄφεσις.
παρέχω.
Vhis common verb appears both in the act. and mid. =
“provide,” “supply”: (1) act.—P Eleph 1* (marriage-con-
tract—B.C. 311-0) (= Selections, p. 2) παρεχέτω St Ηρακλεί-
Sys Δημητρίαι ὅσα προσήκει γυναικὶ ἐλευθέραι πάντα, “ὁ let
Heraclides provide for Demetria all things that are fitting
for a freeborn woman,”’ P Amh II. 489 (B.C. 106) παρεχέτω
οἶνον μόνιμον, “let him provide wine that will keep,” BGU
Il. 5314 20 (A.p.70-So) ἐὰν δὲ ἀστοχήσῃς, [αἰω]νίαν por
λοίπην [π]αρέχιν μέλλις, ‘if you forget me, you will cause
me endless grief,” P Oxy VI. 93774 (iii/A.D.) εἴ τινος χρήζει
6 ᾿Αντινοεὺς παρασχήσεις (for fut. οἴ. Profeg. p. 176 Ε)
αὐτῷ, “if the man from Antinodpolis wants anything provide
him with it” /Edd.), P Gen 1. 7513 (iii/iv A.D.) τόπον δὲ
αὐτοῖς παράσχες ποῦ μίνωσιν, and the Christian P Oxy
XIV. 16825 (iv/A.p.) ἡ μὲν τοῦ θεοῦ πρόνοια παρέξει τὸ
παρηγορία
μετὰ ὁλοκληρίας σε τὰ οἰκεῖα ἀπολαβεῖν, ‘ may the divine
providence grant that you may be restored in security to
your home” (Edd.). For the phrase κόπους παρέχειν τινί,
as in Mt 261° a/., see σιν. κόπος and add BGU III. 815?
(ii/A.D.) ὃ προ[κου]ράτορ pov κόπους [τινὰ]ς πα[ρ]έχῃ περὶ
τῆς [δο]χῆς, and more particularly for Gal 617 the Leiden
papyrus cited s.v. βαστάζω.
(2) mid.—P Hal 1. 85 (B.c. 232) τὰς χρείας παρέχεσθαι,
P Lond 116614 (A.p. 42) (=III. p. 105) χωρὶς tod παρα-
σχέσθαι τοὺς ὁμολοῦντας (1. ὁμολογοῦντας) τὴν καῦσιν καθὼς
προκεῖται ἔτι, with reference to the heating of a gymnasium,
P Oxy II. 27526 (A.D. 66) (= Selections, p. 57) where it is
provided that a father at the expiry of a contract of apprentice-
ship παρέξεται, ‘‘ shall produce,” his son to make good any
days on which he’ may have played truant (ἀτακτήσῃ), 22.
2869 (A.D, 82) παρέξεσθαι ἐμέ τε καὶ τὴν μητέρα pov Θαῆσιν
ἀπαρενοχλήτους καὶ ἀνεισπράκτους κατὰ πάντα τρόπον,
“would guarantee me and my mother against any trouble or
liability whatsoever” (Edd.), BGU III. 8461 (ii/a.p.)
(= Selections, p. 94) οἶδα τί [ποτ᾿] αἰμαυτῷ παρέσχημαι,
“1 know what I have brought upon myself.”
This prepares us for the further meaning ‘‘show” or
“present oneself,’ as in Tit 27: e.g. P Par 63%41-15 (Buc.
164) ἐμαυτὸν ἀμεμψιμοίρητον παρέσχημαι, P Oxy II. 28119
(A.D. 20-50) παντελῶς ὄντα ἀνέγκλητον ἐματὴν ἐν ἁπᾶσει
παρειχόμην, “1 showed myself completely blameless in
every respect,” and the marriage contract CPR I. 2714 (a.p.
190) αὐτῆς δὲ τῆς Θαϊσαρίου ἄμεμπτον kal ἀκατηγόρηϊτον
ἑαυτὴν παρ]εχομένηνί = ς) ἐν τῇ συμβιώσει.
Similarly in the inscrr. A/agn $618 (ii/B.c.) πρό[θυμο]ν
ἑα[υτὸν πρὸς τ]ὰ π[α]ρα[καλούμ]ενα παρέχεται, /rzene 655
(c. B.C. 190) εὔνου[ν ἑαυτὸν] Kal [ἐϊκτενῆ παρεχόμενος
διετέλει, and the exx. in Herwerden Zex. s.v. and Deiss-
mann BS p. 254.
The technical use of παρέχω, ‘‘ pay,” is seen in P Petr I.
16(2)1% (B.C. 230) where, with reference to the repayment of
a sum of money, the person liable comes under an agree-
ment—édy δὲ μὴ διαγράψω [kal] μὴ παρασχῶμαι τὸ λοιπὸν
ἐμφανὲς ἀποτείσω ἡμιόλιον, ‘if the whole be not paid then
I will pay 50 per cent. over and above the money (as fine)”
(Ed.). So frequently in ostraca receipts, e.g. Ostr 10124
(end ii/A.D.) παρέσχες els στρ(ατηγικὰς) χρείας εἴλης
ἩἩρακλειανῆς ἀχύ(ρου) .. . εἰς y(dpov) a: cf. Ostr. 1.
p- 107f.
παρηγορία,
“consolation ᾿᾿ (Col 411) : cf. the two sepulchral inserr.
Kaibel 2041? (i/B.c.)—
Οὐκ ἔπιον Λήθης ᾿Αιδωνίδος ἔσχατον ὕδωρ,
ὡς σὲ παρηγορίην κἀν φθιμένοισιν ἔχω,
and 26. 5028 (ili/iv A.D.) βουλὴ ταὐτὸν ἔπραξε παρη[γορίην
υἱ]οῖ[ο. For the verb see the pagan letter of consolation
on the occasion of a death P Oxy I. 1151} (ii/a.p.)
(= Selections, p. 96) παρηγορεῖτε οὖν ἑαυτούς, Sy/ $6629
(A.D. 153) παρηγορῆσαι αὐτοῦ τά Te τέκνα Kal τοὺς
ovvyevis . .. φέριν συνμέτρως τὰ τῆς λύπης, and Aazhe/
2613 (ii/a.D.) τὸν βίον τρυφῇ παρηγόρησον. As an ex. of
the reciprocal middle we may cite MGr νὰ παρηγορηθοῦμε,
“that we may comfort one another.”
494,
,
παριστάνω, παρίστημι
παρθεγία,
“virginity ’’ (Lk 235): PSII. 415 (iv/a.p.) ἀνδρὶ ΠΠαγένει
ᾧ συνήφθην ἐκ παρθενίας, Sy// 567 (=%983)18 (ii/aA.p.) ἀπὸ
παρθενείας. See also the illustrations from late literary
sources in Field Vofes, p. 50. MGr παρθενιά.
παρθένος,
“maiden,” ‘‘virgin”: cf. P Ryl II. 125% (a.p. 28-9)
διὰ τῆς ἑατοῦ θυγατρὸς παρθένου, ani P Lond 983
(iv/A.D.) (=III. p. 229), where a man complains of abusive
language addressed τῇ ἡμετέρᾳ συμβίῳ kal τῇ παρθένῳ pov
θυγατρί. In Αιαλδε! 565% (not later than ii/aA.D.) παρθένος
is a child of five years of age. For the rare fem. form
ἡ παρθένη (cf. MGr παρθένα), Hatzidakis (Zin/. p. 24) cites
a papyrus published in the Journal des Savants, 1873, p. 100.
In farm accounts, P Fay 1029 (c. A.D. 105), payments are
made for παρθέ(νων) λικνιζουσῶ(ν), ‘girls winnowing.”’
For at παρθένοι αἱ tepal, see the citation from Michel 694
σὺ. εἶτεν, and cf. ΝΥ. M. Ramsay dun. of Brit. School
at Athens xviii. p. 58.
The masc. used of men who have not known women in
Rev 14* may be paralleled from C/G IV. 87844—
Σκεῦος θεουργὸν (cf. Ac 91:8) συλλαλείτω παρθένῳ
βλάβης σκέπεσθαι δεσπότην Κωνσταντῖνον :
cf. also Joseph and Asenath 3 ἐστὶν δὲ οὗτος ὁ Ἰωσὴφ ἀνὴρ
θεοσεβὴς καὶ σώφρων καὶ παρθένος, 12. 6 ἄσπασον τὸν
ἀδελφόν σου, διότι καὶ αὐτὸς παρθένος.
The adj. παρθεν(ε)ίος is found in the illiterate P Ryl IT.
435? (ii/A.D.) παρήγκελκά ov (/. παρήγγελκά σοι) ἄλλα (for
accentuation, Archiv vi. p. 379) ἅπαξ ὅτι ἄρεν (/. dpov) τὰ
παρθένειά σου τέκνα, ‘‘I have charged you more than once
‘Take away your children born of a maiden’”: cf.
παρθενικός in P Lond 47* (ii/aA.p.) (=I. p. 82) δάφνη
παρθε[νι]κή. See also P Par 5711:21 (B.c. 156) where for
παρθένην Wilcken (UPZi. p. 445) suggests παρθενικήν or
παρθένειον with ζώνην understood. For different forms of
the word used as proper names see Preisigke Wamenbuch.
παρίημι,
““let pass,” “omit” (Lk 114), cf. P Giss I. 4325 (ii/a.D.)
μηδίέν]ᾳ παρεικέναι avardypa(pov), P Oxy IX. 1202)5
(A.D. 217) παρεῖ[κε]ν τὸν ἡμέτερον vidv—a father’s complaint
that his son’s name had been omitted from a list of ephebi,
and Sy// 326 (= *709)?8 (B.c. 107) οὐδένα δὲ χρόνον ἀργὸν
παρείς. In P Oxy IV. 7137° (A.D. 97) ἐκ τῆς Θρασυμάχον
παρειμένης (sc. γῆς), παρειμένης is a technical term applied
to land, perhaps, as the editors suggest, in the sense of
“conceded to” or ‘‘abandoned”: cf. now 76. XII.
1549! %5 (A.D. 240), also P Hib I. 53° (B.c. 246) with
the editors’ note, and see Heb 121%. For the meaning
“‘admit ’’ we may cite Aristeas 173 παρειμένοι δ᾽ εἰς τὴν
αὐλὴν . .. ἠσπασάμεθα τὸν βασιλέα, ‘on being admitted to
the court, we greeted the king.”
παριστάνω, παρίστημι.
The trans. sense of this verb ‘‘ place beside,” ‘‘ present,”
“produce,” is well seen in its use in connexion with judicial
proceedings, as when in P Ryl II. 9414 (A.D. 14-37) the
head and the secretary of a guild of weavers become sureties
5) ἐς
παριστάνω, παρίστημι 49
for the production of five of their number against whom
proceedings were pending—émavavkov παραστήσιζν» σοι
αὐτοὺς) ὁπηνίκα ἐὰν ἑρῇ (/. αἱρῇ) ἐκδικοῦντες τὰ διὰ
τοῦ ὑπομνήματος Τ͵]ανινούτιος, ‘it is incumbent on us to
produce them for you whenever you choose, to answer the
claims stated in the petition of Paninoutis” (Edd.): cf.
P Oxy 11. 2-9! (A.D. 23) ἐὰν δὲ μὴ παριστῶ ἐν τα[ϊς]
προκειμέναις ἡμέρα ζιὸς ἐκτείσω τὰ προκείμενα ις} τῶν
χρυσίων μν[α]ιήων δύο ἀνυπερθέτως, “if I do not produce
him (a prisoner for whom he had become surety) within the
said number of days, I will pay the said two minae of gold
without delay” (Edd.), P Amh 11. 6649 (a.p. 124) of ὑπὸ
σοῦ παρασί τ]αθέντες μάρτυρες ὁμολόγησαν τὸν φόνον
ἐγνωκέναι, “the witnesses produced by you acknowledged
that they knew of the murder” (Edd.), and P Oxy VI.
89720 (a.p. 546) ἐπέθετο ἡμῖν ἡ ὑμῶν ἐμμέλια ὥστε Χωοῦν
. ἀναζητῆσαι καὶ παραστῆσαι, ‘your grace required us
to search out and produce Choous " (Edd.).
This judicial sense helps us in 1 Cor 85 βρῶμα δὲ ἡμᾶς οὐ
παραστήσει τῷ θεῷ, ‘food will not affect our standing with
God” in the Day of Judgment to which the fut. tense
points. Cf. P Hal I. 1218 (mid. ili/B.c.) with reference to
the oath by race or descent, ἄλλον δ᾽ ὅρκον μηδένα ἐξέστω
ὀμνύναι μη[δ]ὲ ὁρκ[(ζ]ειν μηδὲ γενεὰν παρίστασθαι : with the
editors’ note p. 121.
For the verb in connexion with sacrifice, as in Rom 121,
cf. Priene 113% (after BC. 84) τάς Te θυσίας τὰς εἰθισμέϊνας
καὶ τ]ὰς πατρίους τοῖς τῆς πόλεως πα[ρ]αστήσειν θεοῖς,
and Magn 98* (beg. ii/B.c.) παριστανέτωσαν δὲ καὶ οἱ
οἰκονόμοι. . . ἱερεῖα τρία, [ἃ] θύσουσιν τῶι τε Διὶ. ..
[This last is apparently the earliest inscriptional evidence as
yet known for the form παριστάνω : cf. Thieme, p. 13-]
See also Deissmann 5.5, p. 254.
The rendering ‘‘is ready ” (for the reaper) which Swete
prefers for παρέστηκεν in Mk 4?® may be supported by
P Petr III. 43(3)! (iii/B.c.) ἔτι δὲ [οὐ]κ ἀγνοεῖς ὥς σοι
διελέγην περὶ τοῦ σηϊσ]άμου καὶ κρότωνος [ὅ]τι παρέστηκεν,
“further you are well aware how I told you in conversation
that the sesame and croton are ready”: cf. P Lille I. 8°
(ili/B.c.) γεωργῶ γῆν βασιλικὴν τιἀρουρῶν) pe, καὶ ἡ γῆ
παρέστηκεν.
The intrans. sense ‘‘appear” is seen in P Oxy XIV.
1642? (appointment of a representative—A.D. 289) ἀποσυν-
ἰστημί σε κατὰ ταῦτά μου τὰ γράμματα παραστῆναι
παρὰ σοὶ ἐν τῷ ᾿Οξυρυγχείτῃ, “1 appoint you by this my
deed to appear at home in the Oxyrhynchite nome as my
representative” (Edd.). For the literal sense ‘“am standing
by,” ‘am at hand,” as in Lk 19%, cf. Aristeas 19.
For the subst. παράστασις cf. P Magd 224 (B.c. 221)
καταπλεῦσαί pe εἰς τὴν πόλιν ἐπὶ τὴν παράστασιν τὴν
γε[νομ]ένην ἡμῶ[ν, ‘ pour notre comparution,’” P Oxy VII.
10338 (AD. 392) ἀναγκαζόμεθα δὲ συνεχῶς ἕνεκεν τῆς
παραστάσεως διαφόρων προσώπων, ‘we are often called
upon for the production of various persons” (Ed.). The
reference to the happily completed building of the Temple
of Artemis in Afagn 100 «132 (2nd half of ii/B.c.) θείας
ἐπιπνοίας καὶ παραστάσεως γενομένης τῷ σύμπαντι πλήθει
τοῦ πολιτεύματος εἰς τὴν ἀποκατάστασιν τοῦ ναοῦ might
serve, as Thieme remarks (ZNV7W vii. (1906), p. 265 f.)
for the dedication of a Christian church at the present
Or
παροικία
Παρμενᾶς.
This proper name (Ac 6°), a pet form οἵ ἸΤαρμενίδης
(cf. Jannaris Gr. ὃ 287), occurs in a wall-scratching in the
Serapeum at Memphis, Preisigke 2489 Διονύσιον Ilappevavos
(2. -@ros) τὸν ἀδελφὸν Hvmrpas.
πάροδος.
With this NT dar. εἰρ. (1 Cor 167), cr. PSI IV. 3545
(B.C. 254-3) ἐστὶν δὲ ἐν παρόδωι. See also OG/S 5441*
(ii/A.D.) ἐν τῆι τῶν ὄχλων παρόδων, with Dittenberger’s
note. The LXX use of the word ‘ passer-by,” ‘‘ traveller ”
(e.g. 2 Kingd 124), is found in an epigram of the Imperial
period cited by Deissmann 2.4.8 p. 296, where an old man
Chrysogonus is represented as
παντὶ λέγων παρό-
Sw: πεῖνε, βλέπις
τὸ τέλος,
“saying to each passer-by, ‘Drink, for thou seest {πὸ
end’”.
Cf. also Kazbe/ 2369 1: (ii/i B.c. )—
μᾶλλον δὲ κλαύσας, mapode, τὴν ἐμὴν τύχην
Baiv’ οὗ φίλον σοι καὶ τύχοις ὅσων θέλεις,
“‘rather having bewailed, passer-by, my fate, go where it
is pleasant for you, and may you obtain all that you wish !”’
In an account of early ii/A.p., P Amh II. 126°4, there are
included παροδίων (δραχμαὶ) p, and in P Lond 318? (A.D.
156-7), 330° (A.D. 164) (=II. p. 87 f.) παρόδιον (not in
LS8) is understood by the editor as ‘‘a pass or permit to
travel.” For the adj. παρόδιος cf. P Tebt [. 4533 (B.C.
113) τὴν παρόδιον θύραν, ‘the street door,” and so 26.
4734, and for the verb παροδεύω (as in Sap 18) see Karbel
8104—
μή pe μάτην, ξεῖνοι, παροδεύετε, γειτνιόωσαν
πόντῳ καὶ Νύμφαις Κύπριδα καὶ Βρομίωι,
ie. subsistite viatores fruituri quae ab mart, ab fonte, a
Baccho vobis bona parata sunt (Ed.).
παροικέω,
lit. ‘dwell beside,’ comes to be used in late Greek in
the sense of ‘‘ dwell transitorily,’’ as compared with ‘‘dwell
permanently” (κατοικέω): see the reff. in Lightfoot Co/.#
p- 159. The word is thus very suitable to describe the
pilgrim nature of the Christian Church in relation to the
locality in which it is situated: cf. Clem. R. ad Cor. inscr.
ἡ ἐκκλησία τοῦ θεοῦ ἡ παροικοῦσα Ῥώμην τῇ ἐκκλησίᾳ
τοῦ θεοῦ τῇ παροικούσῃ Κόρινθον (with Lightfoot’s note),
Polycarp ad Phil. inscr. τῇ ἐκκλησίᾳ τοῦ θεοῦ τῇ πα-
ροικούσῃ Φιλίππους. See also Philo de conf. linguarum
78 (ed. Wendland) πατρίδα μὲν τὸν οὐράνιον χῶρον ἐν
ᾧ πολιτεύονται, ξένην δὲ τὸν περίγειον ἐν ᾧ παρῴκησαν
νομίζουσαι. For the verb in a broken context, see PSI VI.
677? (iii/B.c.).
,
παροικία,
“a sojourn’’ in the spiritual sense, as in 1 Pet 177, is
found in the Christian 7GS7 5317 τούτου τοῦ βίον τὴν
day.
παροικίαν. See further Hort 7 Pet. p. 154 ff.
πάροικος
In Pss. Sol. 1715 τίμιον ἐν ὀφθαλμοῖς παροικίας ψυχὴ
σεσωσμένη ἐξ αὐτῶν we have “perhaps the earliest instance
of παροικία applied to a community temporarily sojourning
in a strange land,’’ which has the further interest of showing
that this use of παροικία was Jewish, before it was adopted
by the Christian Church (see Ryle and James ad /.). In
P Lips I. 6453 (a.p. 368-9) thy true reading is ἀπὸ τῆς
πόλεως Kal τῆς ἀγροικίας (not παροικίας): see Chrest. I.
P+ S59:
πάροικος.
Hicks (ΟΝ i. p. 5f.) has shown that πάροικος, while
never losing the idea of ‘‘a sojourner,” ‘a stranger” (see
σῦν. παροικέω, παροικία), is often found in the inscrr. in
the sense of the classical μέτοικος to denote ‘a licensed
sojourner ” in a town, ** whose protection and status were
secured by the payment of a small tax,” as contrasted with
ξένος, a mere passing stranger (cf. ΠΕ Ρἢ 215). Add to Hicks’s
reff., as bringing out the mixed character of the population
in Graeco-Roman towns, an inscr. from Priene (cited by
Rouffiac, p. 45), Priene 113% (after B.c. 84), where
Zosimus promises to invite τούς τε πολίτας πάντας καὶ
πα[ροίκους καὶ κατοίκ]ους καὶ Ῥωμαίους καὶ ξένους καὶ
δούλους, and later is praised for offering them a festival,
2m δειπνιεῖν yap τοὺς πο[λ]ίτας πάντας κατὰ φυλὰς Kal
τοὺς ἐφηβευκότας τῶν παροίκων καὶ κατοίκων καὶ Ρωμαίους
πάντας καὶ τοὺς παρεπιδημοῦντας ᾿Αθηναίων κτλ.
See also OG/S ᾿ς 29 (p.c. 247-221) with Dittenberger’s
note, along with Deissmann SS p. 227f. and Kennedy
Sources p. 102.
παροιμία.
In accordance with its derivation from παρά and otpos,
παροιμία denotes literally ‘‘ by the way.” Apart from
2 Pet 253. it is found in the NT only in Jn (τοῦ, 16729),
where Abbott (Jo. Voc. p. 219 f.) understands it as a brief,
general (rather than a dark) saying. See also T. K. Abbott
Essays p. 82 ff., and Headlam on Herodas II. 61 ἐγὼ δ᾽
ὅκως ἂν μὴ pakpnyopéwy ὑμέας... τῇ παροιμίῃ τρύχω.
“ΝΟΥ to beat about the bush and weary you with general
remarks and allusions dy the way, but to get on the mazn
road and come to the point.”
md powos,
““one given to too much wine,” is found ézs in the
Pastorals (1 Tim 3%, Tit 17). For the corr. verb cf. PSI IV.
352° (B.C 254-3), where Artemidorus complains to Zeno
regarding certain companions~ ἐν οἴνωι yap εἰσιν καὶ ἐμ.
πόρναις διὰ παντός, and not only so but ἐπαρώινησάμ. (for
augment, cf Cronert Adem. Herc. p. 209 n.1) pe. . καὶ
εἰς αὐτά pe ἤγαγον, ‘“‘ hey have made me drunken and
led me on to the same thing.” He ‘then asks Zeno’s aid,
Wa μὴ πάλιν συμβαίνηι μοι. . . παροινεῖσθαι. Cf. P Loni
1914?” (A.D. 335?) ἡμάρτησα Kal ἐπαρυνήθην ἐν τῇ νυκτὶ
ὅτι τοὺς ἀδελφοὺς ὕβρισα, “1 sinned and was drunken in
the night, in that I maltreated the brethren” (Bell). This
prepires us for the wider meaning ‘‘assault with drunken
violence,” as in P Petr III. 32 (9) ve¢o (4)? (Ptol.) ἐπι-
παραγενόμενος Kal παροινήσας ἡμᾶς ἀφείλετο τὰ κτήνη,
and P Eleph 12% (B.c 223-2) γεγράφαμεν Πλειστάρχωι
496
παροτρύνω
τῶι φυλακίτηι περὶ τῶν παροινησάντων σε ἀποθέσθαι
αὐτοὺς εἰς τὴν φυλακήν. For the subst. see Artem. p. 6013
ἕπεται yap ἀεὶ τῇ μέθῃ πάροινία.
παροίχομαι,
which connotes time ‘‘gone by’’ in Ac 1415, is used ina
similar context in P Ryl II. 153% (A.D. 138-161) τοῦ παρῳ-
χημένον χρόνου, and Sy// 652 (--3 885)" (c. A.D. 220) δι]ὰ
τῶν παρῳχημένων [χρόνων Ilapwxykdta occurs in BGU
I. 285* (time of Antoninus Pius) in a broken context.
cc
παρομοιάζωῳ,
“‘am somewhat similar to,”’ is found in Biblical Greek
only in Mt 2357: see s.v. παρόμοιος.
παρόμοιος,
‘“somewhat similar,’’ as defined by Pollux: ὃ yap παρό-
μοιος παρ᾽ ὀλίγον ὅμοιός ἐστιν. The word, which in
Biblical Greek is confined to Mk 738, is common in classical
and late writers: see the citations in Wetstein aa ὦ.
παροξύνομαι.
For παροξύνομαι, “ provoke” 22 malam partem, as in
1 Cor 13°, we may cite PSI I. 4113 (iv/A.D.), where a woman
complains that her husband is being provoked against her by
her sister, παροξυνόμενος ὑπὸ τ᾽ῆ]ς ὁμογνησίας αὐτοῦ
[ἀδελφῆς, and the fragmentary BGU II. 5887 (i/a.p.) ὃ ὑπ᾽
avOpe[.. .] mapofvvOels The verb is used zz bonam
partem in OGIS 48 (iii/B.c.) ἐφ᾽ of[ts] παροξυνόμενοι of
νεώτεροι καὶ οἱ ἄλλοι π[ολῖτ]αι οἱ] aipo|bpevor) βέλτιον
πίολιτεύεσθ]αι κτὰ. See also Jos. Anti. XVI. 125 (iv. 4)
παροξῦναι δὲ τὴν εὔνοιαν, Xen. JMJem. iii. 3. 13 φιλοτιμία
ἥπερ μάλιστα παροξύνει πρὸς τὰ καλὰ καὶ ἔντιμα, and the
other exx. in Field Wo/es, p. 231.
παροξυσμός.
Like its verb, παροξυσμός is used both 2% bonam (Heb
1053) and zz malam partem (Ac 155%). For its use medically
see P Tebt 11. 272° (late ii/A.pD.) ἐν τοῖς παροξυσμοῖς,
‘during the paroxysms,” and Artem. p. 1901 τοῖς δὲ
νοσοῦσι παροξυσμοὺς σημαίνει καὶ φλεγμονὰς . . .
παροργίζω,
‘‘provoke to anger” (Eph 64). Over the door of a
Church of S. George at Zorava in Syria, which was formerly
a pagan temple, the inscr. runs—8mrov θεὸς παρωργίζετο,
viv θεὸς ἐξευμενίζεται, “‘ where God was provoked to anger,
God now shows Himself gracious” (OG/S 610*-vi/A.D.).
παροργισμός
does not seem to occur outside Biblical Greek. In the
LXX it is used as a rule wih an active meaning “‘ provoca-
tion,” but in its only NT occurrence, Eph 4?%, it points
rather to a state of provocation, ‘‘ wrath’’; see Armitage
Robinson Z£f4. ad 1.
παροτρύνω,
“urge on,” which is confined to Ac 13°° in Π10]1ς4] Greek,
is cited by Hobart p. 225 for its medical associations, but it
παρουσία
is by no means uncommon in a more general sense in late
Greek, e.g. Jos. Anft. VII. 118 (vi. 1) παρώτρυναν τὸν
βασιλέα λέγοντες κατασκόπους πεπομφέναι. . ..
παρουσία.
For παρουσία in the general sense of ‘‘presence,’’
‘arrival,’ as in the later books of the LXX (Judith 101%,
2 Macc 813, a/.), it is sufficient to cite P Oxy III.
486! (A.D. 131) ἡ ἐπιμ[ζέϊλεια τῶν ὑπὸ τοῦ ποτί α]μοῦ
παρασεσυρμένων χρήζει μου τῆς παρουσία[ς, ‘the repair
of what has been swept away by the river requires my
presence’”” (Edd.), 2. XIV. 1668?° (iii/a.p.) τὴν ὑμῶν
παρουσίαν ἐγδεχόμεθα, “we await your presence,’’ a man
to his ‘‘brothers,” 26. I. 118%% (late iii/A.D.) οὐδὲν γὰρ
ὄφελος ὑστερησάντων (/. ὑστερήσαντος) τῶν χρειωδῶν TH
παρουσίᾳ αὐτοῦ, ‘it is no use if a person comes too late for
what required his presence” (Edd.), and τό. VI. 903”
(iv/A.D.), where a woman declares that her husband #pooev
ἐπὶ παρουσίᾳ τῶν ἐπισκόπων καὶ τῶν ἀδελφῶν αὐτοῦ ὅτι
ἀπεντεῦθεν οὐ μὴ κρύψω αὐτὴ -“ν;- πάσας μου τὰς κλεῖς,
“‘swore in the presence of the bishops and of his own
brothers, ‘ Henceforward I will not hide all my keys from
her’” (Edd.).
What. however, more especially concerns us in connexion
with the NT usage of παρουσία is the quasi-technical force
of the word from Ptolemaic times onwards to denote the
κεν σι. ἢ of a King, Emperor, or other person in authority,
the official character of the “‘ visit” being further emphasized
by the taxes or payments that were exacted to make pre-
parations for it. Thus in P Petr IL. 39(e)} (iii/B c.) men-
tion is made of contributions for a ‘‘ crown” (στεφάνου) to
be presented to the King on his ‘‘arrival”’ (παρουσίας), and
in a letter of B.c. 264 or 227, P Grenf II. 14()?, a certain
Appenneus writes that he has prepared ἐπὶ τὴν παρουσίαν
τὴν Χρυσίππου, “ for the visit of Chrysippus” (the dioecetes)
by laying in a number o! birds for his consumption, (ther
exx. from the papyri are P Par 26118 (B.c. 163-2) (=
Selections, p. 15), where the Serapeum Twins lay their
grievances before King |!’tolemy Philometor and Queen
Cleopatra on the occasion o! their royal visits to Memphis—
καθ᾽ ds ἐποεῖσθ᾽ ἐν Μέμφει παρουσίας, and P Tebt I. 481:
(c. B.C. 113) τὴν ἐπιγεγραμμένην πρὸς τὴν τοῦ βασιλέως
παρουσίαν ἀγορὰν (πυροῦ) (ἀρταβῶν) 7, ‘the So artabae of
wheat for the supplies imposed in connexion with the King’s
visit’ (Edd.).
From the inserr. we may cite Sy// 226 (=% 495)® (Olbia,
¢. B.C. 230) THY Te παρουσίαν ἐμφανισάντων τοῦ βασιλέως,
and OG/S 1399 (B.C. 146-116) ἀναγκάζουσι ἡμᾶς παρουσίας
αὐτοῖς ποιεῖσθαι οὐχ ἑκόντας, where [ittenberger notes
that the phrase παρουσίας ποιεῖσθαι is used ‘‘paullo in-
solentius”’ with reference to the demands which the visits
entailed ; and from the ostraca, Ostr 1481* (ii/B 6.) λόγος
παρου(σίας) τῆ(ς) βασιλ(ίσσης), and 70. 13724 (A.D. 33), a
receipt for payments made εἰς τὴν παρουσίαν Φλάκος
ἡγημών (/. Φλάκκου ἡγεμόνος).
Wilcken in Archiv ν. p. 284 notesa late papyrus which
shows that Christians of vi/A.D. were conscious of the
technical meaning of the word: P Aphrod Cairo 3 has a
petition for the παρουσία of a dx, ἣν (sc. ἐξουσίαν, i.e. the
dux himself) ἐκδέχομεν mpd πολλοῦ, οἷον οἱ ἐξ “Αδου καραδο-
Part VI.
497
πάσχω
κοῦντες (cf. Rom 819) τὴν τότε (mote?) τοῦ X ριστοὴῦ
ἀενάου θ(εο)ῦ παρουσίαν. See further Ostr. i. p. 274 ff.,
and more particularly tor the NT significance of the word
Deissmann LAL, p. 372ff. The relation of παρουσία to
ἐπιφάνεια and ἀποκάλυψις is discussed by Milligan Thess.
p. 145 ff
παροψίς.
For the late use of παροψίς in Mt 2335 to denote the
“*dish”’ on which dainties were served rather than the
dainties themselves (see Rutherford VP, p- 265 f.). cf. BGU
111. 7817 (as amended Berrchtigungen, p. 66 i/A.D.)
παροψίδων ἀναγλύπτων, so% M4; also Artem. p. 67° πίνακες
δὲ kal παροψίϑες.
παρρησία.
‘In accordance with its etymology παρρησία is used
especially of ‘‘freedom,’’ ‘‘ boldness” zz speech, but it
readily passes into the more general meaning ‘‘ confidence,’’
as in Heb 38, 1 Jn 228, Job 2719, Zest. xzt. patr. Reub iv. 2.
This may be illustrated from P Par 63%%! 7 (B.c. 165) καλῶς
ἔχειν ὑπέλαβον ταύτην ἔτι τὴν παρησίαν (for spelling, cf.
Winer-Schmiedel Gy. p. 56) ἀγαγεῖν πρός σε. P Oxy VIII.
1100!° (A.D. 206) με]τὰ παρρησίας (cf. Ac 2831), unfortu-
nately in a broken context, and Kazse/ 1096 παρησίαν
ὁμοίαν οὐκ ἔχων βροτοῖς. Cf. also Aristeas 125 συμβου-
λευόντων παρρησίᾳ πρὸς τὸ συμφέρον τῶν φίλων, ‘since
friends unreservedly offer advice for one’s best interests ”
(Thackeray).
In OG/S 3231° (B C. 159-8) εὐδοκι[μη]κὼς ἐν ταῖς χρείαις
ἁπάσαις κιεκ]όσμηκε τὸν αὑτοῦ [β]ίον τῆι καλλίστηι
παρρησίαι. the word seems to be equivalent to ““ liber-
ality,” and in Vett. Val. p. 63 ζωῆς καὶ θανάτου παρρησίαν
ἔχοντες, the editor renders π᾿ by fotentia. See also Artem.
p- 2453 μέτωπον ὑγιὲς. . . παρρησίαν καὶ εὐανδρίαν
σημαίνει.
παρρησιάζομιαι
i. the NT is confined to the free and bold proclamation of
the Gospel, which is the right and privilege of the servant
of Christ. See s.v. παρρησία, and cf Lp. Drogn. xi. 2
ols ἐφανέρωσεν ὁ Λόγος φανείς, παρρησίᾳ λαλῶν.
πάσχα,
the general transliteration in the LXX of MD8, is applied
in the NT to (a) the paschal lamb (Mk 141%, 1 Cor 57), or
(b) the paschal supper (Mk 14), or (c) the paschal festival
as a whole (Lk 221). For the form of the word see a note
by Nestle in Axp 7 xxi. p. 521 f.
πάσχω.
For the neutral sense of this verb ‘fam acted upon,”
“experience,” as in Mt 1715 (v. /.), cf. the common
euphemism ἐάν te πάσχω with reference to death, e.g.
P Eleph 23 (B.c. 285-4) ἐὰν δέ τι πάσχηι Διονύσιος,
P Petr [. 149 (4 Will—s.c. 237) ἐὰν δέ τι] ἀνθρώπινον πάσχω
καταλιμπάνω τὰ ὑπίάρχοντα KTA., and P Ryl Il. 68%
(B.c. 89) where ἐὰν μέν τι πάθω is contrasted with ἐὰν δὲ
In a deed of divorce. P Flor
64
Ζ (εν rive.
περιγένωμαι, “11 survive.
πατάσσω
I. 931} (A.D. 569), the parties complain—ék σκαιοῦ πονηροῦ
ϑαίμονος πίε]πόνθαμεν. Note also πάσχω ἀπόκρισιν,
which occurs fey in P Oxy XVI. 18558, 10,14. (vi/vii Α.}.}»
and is understood by the editors, ‘‘ get a favourable re-
sponse” to certain demands. The document is late, but the
curious phrase may perhaps be taken as illustrating the good
sense which is sometimes given to the verb in Gal 35.
For the meaning ‘‘experience ill treatment,” ‘suffer’
bodily or otherwise, we may cite P Amh II. 784 (a.p. 184)
βίαν πάσχων ἑκάστοτε ὑπὸ “Exioews, “1 am constantly
suffering violence from Hekusis,’” PSI [V. 2997 (iii/A.D.)
τραχώματα (‘‘roughnesses”’) ἔσχον καὶ δεινὰ πέπονθα (for
form, see Proleg. p. 154), P Oxy VIII. 11201 (early 111[4.}..}
περὶ ἧς (sc. ὕβρεως) πέπονθεν ἐπὶ τόπων ὁ ἀνὴρ τῆς θυγατρός
μου Πολυδεύκης, ‘‘concerning the outrage suffered at his
abode by my son-in-law Polydeuces’’ (Ed.), and the
Christian P Fay 1368 (iv/A.D.) εἸϊδότες ὅτι ἔχετέ pe is ὅσ᾽
ἂν πάσχετε, θεοῦ βοηθοῦντος, “knowing that you have me
to aid in whatever you may suffer, the Lord helping you”
(Edd.).
,
πατάσσω,
“strike,” ‘smite.’ In P Hal I. 12% (mid. iii/B.c.)
punishment is apportioned δούλωι ἐλεύθερον πατάξαντι :
cf. P Par 508 (B.c. 159) (= UPZ i. p. 365) βουλόμενος
πατάξαι αὐτόν, BGU IV. τοτ 411-17 (end iv/a.p.) ὃ δὲ Eip[os]
καταλαβὼν πίατάσσἼει τὴν φεύγουσαν, and the Christian
P Hamb I. 227 (iv/A.D.) ἐχθροὺς. . . πατάσσων, of God.
We are reminded of the curses in Deut 2832 38 by Sy// 891
(=31240)!1 (ii/A.D.) τοῦτόν τε θεὸς πατάξαι ἀπορίᾳ Kal
πυρετῷ. In the NT only the aor. and fut. are found in
accordance with general Attic usage: see Wackernagel
Hellenistica, p. 17 n}.
πατέω.
For the intrans. use of this verb ‘‘tread,’’ ‘* walk,’’ we
may cite the new fragment of an uncanonical gospel, P Oxy
V. 840, where a Pharisee is represented as saying to the
Saviour in the temple," τίς ἐπέτρεψέν σοι πατί εἶν] τοῦτο
τὸ ἁγνευτήριον. .. τίόπον ὄν]τα καθαρόν, ὃν οὐδεὶς
ἄϊλλος εἰ μὴ] λουσάμενος καὶ ἀλλάξας τὰ ἐνδύ]ματα πατεῖ ;
“*who gave thee leave to walk in this place of purification,
which is a pure place, wherein no other man walks except
he has washed himself and changed his garments ν᾿ (Edd.).
The trans. use ‘‘tread on,” ‘‘ trample,” is seen in such
passages as P Flor II. 150° (A.D. 267) πατῆσαι τὰ ἐν τῷ
αἰγιαλῷ θέρη, ‘‘to tread the crops in the sand,” P Oxy
VI. 988 (A.D. 224) τὴν δὲ κριθὴν καλῶς πεπατημένην
χωρὶς δίσης καὶ ἀθέρος. The verbal is common, e.g. BGU
11. τοι (A.D. 56-57) and P Flor III. 369}? (a. Ὁ. 139(149))
φοίνικος ξηροῦ πατητοῦ, ‘‘dry pressed dates.” For the
subst. πατητής (ca/cator), “‘ one who treads grapes with the
feet,” cf. BGU IV. 10394 (Byz.): in P Oxy VIII. 1142
(late iii/A.D.) πάτημα is a kind of fodder, see the editor’s
note. The metaph. use of the verb is fully illustrated by
Headlam Herodas, p. 392.
πατήρ.
For the looser use οἵ πατήρ as a title or respect or
honour, see P Oxy X. 1296 (iii/A.D.), where the writer
498
πατριάρχης
refers to two other men as “‘ father” (15,18) in addition to
his real ‘‘father” (cf.*4): cf. BGU I. 164? (ii/iii a.p.),
P Oxy XIV. 1665? (iii/A.D.), 26. 16781 (iii/A-p.), P Strass
I. 261 (iv/a.p.), and for a literary reference Menandrea,
p. 91%. In P Par 60% (B.c. 154) Apollonius addresses his
eldest brother as πατήρ, apparently as head of the family:
see Wilcken’s note in UPZ i. p. 321 where exception
is taken to the view that the title indicates membership
in the same religious community, as suggested in Otto
Priester i, p. 1240.8, Selections, p. 22. In P Lond 11781°
(A.D. 194) (=III. p. 216) the Emperor Claudius is
designated πατὴρ πατρίδος (paler patriac).
With 1 Tim 5! we may compare the fragment of a
Christian letter, P Oxy XII. 1592 (iii/iv A.D.), where a
woman addresses her spiritual ‘‘ father” as ὃ κ(ύρι)έ μου
m(are)p, and rejoices © ὅτει τοιοῦτός pov πίατ)ὴρ τὴν
μνήμην ποιεῖται. In the early Christian letter P Amh
I. 34: 16 (between A.D. 264 and 282) τὸν matépa’ Απολλῶνιν,
Harnack, Geschichte 11. 2. p. 180, regards πατέρα as the title
of the provincial bishop, but Deissmann (ZAZ, p. 196)
thinks that the writer is speaking of his real father, and
similarly Ghedini Ze/‘eve, p. 71f. It may be noted that
the idea of the Divine ‘‘ Fatherhood ”’ is fully discussed
by Westcott 4,22. of St. John, p. 27 ff.
For the anarthrous πατήρ cf. Proleg. pp. 71 f., 82f., and
Abbott Joh. Gr. p. 96f., and for a probable use of πάτηρ
as voc. see P Par 5135 (B.c. 159) (= UPZ i. p. 360). A
form πάτρα or πατρά denoting probably ‘‘sister by the
father’s side” occurs in C. and B. li. p. 394, No. 272: see
Ramsay’s note.
Exx. of πατρόθεν are Sy// 216 (= * 426)?° (B.c. 270-261)
ὅπως ἀναγραφῆι τὸ ὄνομα av[tod π]ατρόθεν ἐν τῆι στήληι,
7b. 645 (=%1047)* (c. B.C. 100) ἀναγραψάντων. .. τὸ
ὄνομα Tod δανεισαμένου πατρόθεν.
ποιτραλῴας.
See s.v. πατρολῴας.
πατριά
in Eph 315 is used, as often in the LXX (Gen 123 a/.), of
a group of persons united by descent from a common fathe
or ancestor: hence the Lat. rendering fafernztas in the
collective sense of that word. Herwerden s.v. refers to a
Delphic inscr. of v/B.c., where πατριαί are ‘‘genera, sive
familiae, quibus phratria constat.”
The adv. πατριαστί, “᾿ according to paternal descent,”
occurs in P Hal 1. 1248 (mid. iii/B.c.); cf. Syl/ 614
(= %1023)%3 (c. B.C. 200) ἀπογραφέσϑων . . . ἐν τριμήνωι
τὸ ὄνομα πατριαστὶ ποτὶ τὸς ναποίας, where Herwerden
(Zex. s.v.) understands πατριαστί rather in the sense or
‘‘addito nomine gentili.”
πατριάρχης,
“‘patriarch,” directly transferred to the NT (e.g. Ac 239)
from the LXX, where it was ‘* presumably formed . . . on
the analogy of Heb. expressions with WN (‘head’) and
Ww (‘prince’), denoting leaders of tribes or families”
(Kennedy Sozzces, p. 114).
,
πατρικὸς
πατρικός,
“ἐ Ῥᾳΐογπαὶ," ‘‘ ancestral” (Gal 115): P Par 22% (B.c. 163)
(= UPZi. p. 193) ἐπαναγκάσῃ δ᾽ αὐτήν, εἰ τὸ] πατρικὸν
ἡμῶν παρὰ λόγον ἔχει, ἀποδοῦναι, ‘and compel her, if
she is wrongfully keeping our patrimony, to restore it,”
P Tebt I. 597 (B.c. 99) (= Witkowski’, p. 112) ἣν ἔχετε
πρὸς ἡμᾶς ἄνωθεν πατρικὴν φιλίαν, ‘the hereditary friend-
ship which you have for me of old,” 26. II. 3825 (B.c. 30-
A.D. I) πατρικοὺς κλή(ρους), P Amh II. 7424 (A.D. 147)
tmdpx(et) δὲ ἡ[μῖὴν τὸ ἐπίιβ]άλλον ἥ[μ]ισυ μέρος πα-
[τ]ρι[κ(ῆς) . . ., “νὰ own a half share that has fallen
to us of our father’s” (Edd.), and Gnomon 46 (A.D. 150)
(=BGU V. τ. p. 22) τὰ] τέκνα τῷ πατρικῷ γένει
ἀκολουθεῖ. The form πατρίκιος is found in P Tebt II. 567
(A.D. 53-4)-
πατρίς,
“‘native place,” ‘‘native town’”’ rather than ‘native
land” (cf. Mt 1354, Lk 423f; Field Motes, p. 10): BGU IV.
11407? (B.c. 4) κινδυνεύω od μόνον τῆς ἰδίας πατρίδος
στερηθῆναι ἀλλὰ . . ., P Ryl Il. 153° (a ΝΝ1]---Α.Ὁ. 138-
161) the testator bequeaths certain privileges to a freedman
ἐπιμ[έϊνοντι ὡς προγέγραπται τῇ πατρίδι pov, ‘while he
remains as aforesaid in my native city” (Edd.), P Oxy VIII.
1102! (ς. A.D. £46) an instruction to a man τὸ τέταρτον
τῆς οὐσίας εἰσενενκεῖζν» ὑπὲρ τῆς yupvac(tlapxlas τῇ
αὐτοῦ πατρίδι, ‘to contribute the fourth part of the estate
to his native city for the gymnasiarchy,” P Ryl II. 77%
(A.D. 192) πειθόμενος TH ἐμαυτοῦ πατρίδι ἐπιδέχομαι
στεφα[νη]φόρον ἐξηγητείαν, ““ obedient to my native city, 1
offer to undertake the office of a crowned exegetes ” (Edd.).
Cf. also the important rescript of Caracalla, P Giss I. 4οἱν 9
(A.D. 215) permitting those who had been banished to
return to their own homes—trootpepétwoav πάντες εἰς
Tas πατρίδας tas ἰδίας, and the epitaph of Avircius
Marcellus, Bishop of Hierapolis in Phrygia about A.D. 170,
which closes with the warning that whoever disturbs his
tomb shall pay χρηστῇ πατρίδι Ἱεράπολι χείλια χρυσᾶ,
“tooo gold pieces to my excellent fatherland Hierapolis”’
(see W. M. Ramsay, xf. III. ix. p. 265). For the
mystical sense of πατρίς in Heb 111} Moffatt (CC ad /.) cites
Philo ae Agric. 65 (ed. Wendland).
For πατριότης see P Lond 1916 (a letter dealing with the
Meletian schism—c, A.D. 330-340), where the postscript is
added—*!f. ἐνδίξασθε οὖν τὴν ἔμφυτον ὑμῶν ἀγάπην καὶ
evom (AD αγχνία[ν] καὶ τὴν στοργὴν τῆς ὑμῶν πατριότητος,
“show them the love and compassion that are native to you
and the affection of your fatherliness ” (Bell).
,
Πατρόβας.
Lightfoot (PAz/.? p. 174f.) recalls that this proper name
(Rom 1613), an abbreviated form of Patrobius, was borne
by a well-known freedman of Nero (Tac. H7s¢. i. 49, 11. 95),
and cites two other exx. of it from the inscrr.: TI.CL.AUG.
L.PATROBIUS (Grut. p 610. 3), and TI.CLAUDIO.
PATROBIO (Murat. p. 1329. 3). Pallis (a@ Rom Zc.)
prefers the accentuation IlarpoBas, and regards the suffix
as a contemptuous addition to the name when applied to
slaves. He cites Blaydes ad Aristoph. £g. 534: ‘* Forma
Koyvas pro Kévvos contemptum exprimit.”
499
Παῦλος
πατρολῴας,
‘*q parricide,”’ is confined in the NT to 1 Tim 1°, where
TR reads watpadwas. With the list of vices in which it
occurs Deissmann (ZA ΕΚ, p. 321 f.) compares the ‘‘scolding”
of Ballio the pander in Plaut. Psewd. I. iii. 134, where it
is said to the parricida—verberasti patrem atque matrem,
with the scornful answer—a/gue occidé quogue potius quam
cthum praehiberem. The classical πατραλοίας seems to
make ‘ father-thrasher”’ (ἀλο(ι)άω) the original meaning.
πατροπαράδοτος.
To the few exx. of this NT ἅπ. εἰρ. (1 Pet 118),
“handed down from one’s fathers,” ‘‘ inherited,’’ Deissmann
(BS, p. 266f.) adds a Pergamene inscr., Perg 2484 (B.C.
135-134), in which Attalus states that his mother Stratonike,
who came originally from Cappadocia, had brought τὸν
Ala τὸν Σαβάζιον πατροπαράδοτον to Pergamus. See also
another Pergamene inscr. Cagzat IV. 203}: *! where a gym-
nasiarch is praised ἐπὶ [τ]οῖς mpoyeypappévors Kal ἐπὶ τῶι
πατροπαράδοτ[ο]ν [ἔχ Ἰονῖ τα τὸ peyado]pepts Kal φιλόδοξον
μηδένα καιρὸν παραλείπειν, and Michel 3045 (mid. 1.8.6.)
πατροπαράϑοτον παρειληφὼς τὴν πρὸς τὸν δῆμ[ον] ἡμῶν
εὔνοιαν.
πατρῷος,
‘received from one’s fathers,” which occurs 267 in Acts,
may be illustrated by P Eleph 5% (B.c. 284-3) ἔχω λόγον
kal κεκόμιζμαι ἅπαντα τῶν πατρώιων, P Oxy III. 483%
(A.D. 108) τοὺς πατρῴους θεούς (cf. Ac 2413), Chres¢. 1.
1164 (ii/iii A.D.) ἡγοῦ μάλιστα τοὺς πατρῴους Kal oé[B]ov
"Tow Σαρᾶπιν κτλ.,, 25. 96% 35 (A.p. 215) εἰ]ς er[upe]Ae]t[a]v
τοῦ πατρῴου ἡμ[ῶν θεοῦ, P Lond 9732° (iii/A.D.) (- ΠῚ. p.
213) προσκύνημά σου ποιῶ... . παρὰ τοῖς πατρῴοις θεοῖς,
P Oxy VII. 1025!8 (late iii/A.D.) συνεορτάσοντες ἐν τῇ
πατρῴᾳ ἡ[μῶν] ἑορτῇ γενεθλίῳ τοῦ Κρόνον θεοῦ μεγίστου,
“ἴῃ order to celebrate with us our traditional festival on
the birthday of Cronus the most great god ” (Ed:), and
from the inserr. Sy// 571 (= 3987)35 (iv/B.c.) το]ῦ Διὸς τοῦ
ἸΠατρώιου.
>
Παῦλος.
The designation Σαῦλος ὁ καὶ Παῦλος οἱ Ac 13° is fully
discussed by Deissmann 4S, p. 313 ff., where it is shown
that the Apostle was already in possession of the double
name at the time referred to: cf. Ramsay Paw/, p. 81 ff.
Elsewhere (Recent Discovery, p. 356) Ramsay suggests that
Paul’s complete Roman name may have been “Ὁ. Julius
Paullus,” in view of the frequent conjunction of the names
Julius Paullus in Lycaonia.
In the important letter on the Meletian Schism, P Lond
19145® (A.D. 3352), greetings are conveyed to Παῦλον τὸν
ἀναγνώστην : the editor refers to a priest of the same name
(ἀπὸ Tnév<e>as) in 2. 191744 (c. A.D. 330-340), and to
ὃ μακάριος Παῦλος in 74. 1919% (same date). The name
is not uncommon in the inscrr., see e.g. Perg 374 A® (time
of Augustus), where ’A. Καστρίκιος Παῦλος is included
among the choristers of θεὸς Σεβαστὸς kal θεὰ Ρώμη in
Pergamum: cf. Thieme, p. 40. In Menander Frag. Gr.
Hist. iv. 245 there is mention of Παῦλος ὁ Κίλιξ.
,
παυὼω
παύω.
For the mid. = ‘‘ cease,’’ as with one exception (1 Pet 3°)
in the NT, cf. P Hib I. 5910 (c. B.c. 245) εἰ μὴ παύσει
κ[αἸκοποῶν ἐν τῆι Kwpn[t] μεταμελή[σ]ει σοι, “if you do
not cease your malpractices in the village, you will be sorry
for it,’’ P Oxy VIII. 1121!° (a.p. 295) οὐκ ἐπαυσάμην τὰ
πρέποντα γείνεσθαι ὑπὸ τέκνων γονεῦσι ἀναπληροῦσα, “1
was assiduous in performing what is owing from children to
parents” (Ed.), and P Lond 417! (c. a.p. 346) (= II.
p- 299, Sr/ections, p. 124) καὶ πάλειν, ἂμ μὴ παύσεται (1
ἐὰν μὴ παύσηται), ἔρχεται εἰς τὰς χεῖράς σου ἄλλω ἅβαξ
(Δ ἄλλο ἅπαξ), ‘and again, if he does not desist, he will
come into your hands still another time.’’ In an illiterate
letter from parents to their son giving news regarding their
health, P Oxy X. 1299°f (iv/a.D.), they write—émta ἀπὸ
Tov νέω ἔτους πολλὰ ἐνοσοῦμεν, ἀλλὰ εὐχαριστῶ[μ]εν τῷ
θεῷ ὅτι ἐπαυμένην (/. πεπαυμένοι) Eopée<v>, ‘‘next, since
the new year we have been very ill, but we give thanks
to God that we have recovered ” (Edd.).
παχύνω,
“thicken,” ‘‘fatten,’’ which is used metaphorically in
Mt 13), Ac 2857, occurs in a medical prescription, unfortu-
nately very mutilated, P Tebt II. 273%% (ii/iii A.D.) πρὸς
πεπᾳχυ[σμέν]ᾳ[. .] . [. The subst. παχύτης is found in
Aristeas 93 and πάχος δὲς in 7. 71, and its plur. in PSI VI.
601° (ili/B.c.) τοῖς μεγέθεσι καὶ τοῖς πάχεσιν. For the
corr. adj. see P Oxy VI. 9211} (iii/a.D.) σινδόνιον παχὺ a,
“*r thick cambric,’’ PSI IV. 364° (B.c. 251-0) παχύτερον
(ἱμάτιον), and P Petr 11. 4(11)® (B.c. 255-4) ξύλα...
εὐμηκέστατα καὶ παχύτατα, ‘beams as long and thick as
possible.”
πέδη,
antettercn (Missa luke Θ9): ΒΘ ἸΝ 7005. (111) Bees)
ἀπάγεται εἰς φυλακὴν ἡμέρας { ἐμ πέδαις dy, P Lond 46488
(iv/A.D ) (=I. p. 81) πέδας Ave.—said of acharm. For the
verb πεδάω see Artem. p. 261°.
σεδινός,
“level,” ‘‘low-lying,” is found in the NT only in Lk 617
(Vg in loco campesir:): cf. Aristeas 107 τινων μὲν πεδινῶν
. τινων δὲ ὀρεινῶν. For the adj. πεδιακός see BGU III.
915}7 (A.D. 49-50) πεδιακ(ῆς) 80/0), for the subst. πεδίον,
see P Tebt I. 56° (late ii/B.c.) yely[wo]ke δὲ περὶ τοῦ κατα-
κεκλῦσθαι τὸ πεδίον ἡμῶν, “ you must hear about our plain
having been inundated ’’ (Edd.), P Fay 3614 (lease—a.p. 111-
112) ἐποικίων καὶ πεδίων, ‘‘ farmsteads and plains,” and for
πεδιοφύλαξ, ‘the guard of an estate,” see 26. 113%, 114°
(both A.D. 100).
πεζεύω.
On Ac 2015 Blass remarks: “' πεζεύειν de terrestri (non
necessario pedestri) itinere.” An interesting parallel to the
same passage is noted by Moffatt (Zr VIII. xvii. p. 237)
from Plutarch’s life of Marcus Cato (ix), where Cato states
that one of the three things he regretted in life was πλεύσας
ὅπου δυνατὸν ἦν πεζεῦσαι, “having once sailed to a place
where he could have walked.”
500
πείθω
πεζῇ.
For the contrast in Mk 6f between ἐν τῷ πλοίῳ, ‘in
the boat,” and πεζῇ (sc. ὁδῷ), ‘‘ by land,’’ cf. PSI V. 44618
(A.D. 133-7) μήτε πλέοντι μήτε πεΐῃ βαδί[ζον)τι, and
Artem. p. 182! τοῖς διαποροῦσι πότερον πεζῇ ἀπιτέον αὐτοῖς
ἢ κατὰ πλοῦν συμβουλεύει πεζῆ. In P Tebt I. 538 (B.c. 118)
the word is found witn the two meanings ‘‘on foot’ and
““by land,” opjolws δὲ καὶ τοὺς πεζῆι ἀ[ν]απορε[νυομένους]
ἐκ τῆς πόλεως τὴν [ἄ͵γουσαν πεζὴν ὁδὸν. . ., “likewise
persons who travel on foot up the country from Alexandria
by the land-route which leads . . .” (Edd.).
πεζός,
“Son foot’’ or ‘‘by land”: cf. P Fay 1111 (Α.Ὁ. 95-6)
πεζῶι [τὰ χ])υρίδια ἐλάσαι, ‘to drive the pigs on foot,”
P Meyer 194 (ii/A.p.) ἐξελθὼν. . . πεζός. For a curious
metaphorical usage cf. the contract of apprenticeship P Oxy
IV. 724° (a.D. 155), where payment is to be made to a
shorthand teacher, τοῦ παιδὸς ἐκ παντὸς λόγον πεζοῦ
γράφοντος καὶ ἀναγεινώσίκον)τος ἀμέμπτως, ‘when the boy
writes fluently in every respect and reads faultlessly ” (Edd.).
πειθαρχέω.
The unusual constr. c. gen. = ‘‘ obey” one in authority is
found both in the papyri and in the inscrr., as in the marriage
contracts P Tebt I. 104! (B.c. 92) ἔ]στω δὲ ᾿Απολλωνίαι
πία]ρὰ Φιλίσκωι πειθαρχοῦσα α[ὐ]τοῦ ὡς προσῆ[κό]ν ἐστιν
γυναῖκα ἀνδρός, ““ Apollonia shall remain with Philiscus,
obeying him as a wife should her husband” (Edd.), P Oxy
II. 2651* (A.D. 81-95) bo[a δ]εῖ πειθαρχεῖν γαμετὴν γυναῖκα
ἀνδρός, and in Sy// 2 (= % 22)? (B.c. 494) πυνθάνομαι σὲ
TOV ἐμῶν ἐπιταγμάτων οὐ κατὰ πάντα πειθαρχεῖν.
For πειθαρχέω c. dat., as in Ac 2774, cf. P Oxy XII.
14111 (A.D, 260) εἰ μὴ πειθαρχήσιαν τῇδε τ[ῇ παρ]αγγελίᾳ,
and A/agn 114° πειθαρχεῖν δὲ π[άν]τως τοῖς ὑπὲρ τοῦ κοινῇ
συμφέροντος ἐπιταττομένοις, and for the verb absolutely, as
in Tit 31, cf. OGZS 4837° (ii/a.D.) ἐὰν δὲ μηδ᾽ οὕτω πειθαρ-
χῶσιν οἱ ἰδιῶται, ἔκδοσιν ποιείσθωσαν κτλ.
πειθός,
“persuasive.” For the spelling of this adj. (WH πιθός),
which hitherto has not been found elsewhere than in
1 Cor 24, cf. Moulton G». 11. p. 78, where the word is treated
“fas a new adj. straight from the verb-stem.” See also
Winer-Schmiedel, p. 135 n.?°, and Field WVores, p. 167.
For the subst., which is read in certain inferior authorities
in 1 Cor 24, see P Oxy III. 474°? (a.D. 184?) ἀβουλίᾳ
μᾶλλον ἢ πειθοῖ τῶν παρηγγελμένων χρωμένοις, ‘in defiance
rather than obedience to the proclamations” (Edd.) : cf.
P Amh 11. 311! (B.c. 112) πειθανάγκης προσαχθείσης περὶ
τοῦ καθήκοντος προστίμου, ‘forcible persuasion being em-
ployed with regard to the proper fine ” (Edd.).
πείθω.
For the conative present ‘‘ apply persuasion,” ‘‘seek to
persuade,”’ as in Ac 2678, see Proleg. p. 147. The corre-
sponding aor. ἔπεισα is seen in P Tor I. rit 86 (ΒΟ, 116)
εἴπερ ye δὴ ἐνόμιζεν ἔχειν τι δίκαιον, δι’ od δύναται τὸν
κριτὴν πεῖσαι, and BGU I. 164° (ii/iii A.D.) παρακαλῶ οὖν
Πειλᾶτος
σε, φίλτατε, ἤδη ποτὲ πεῖσαι αὐτὸν τοῦ ἐλθεῖν. Cf. also
P Oxy II. 2045} (A.D. 22) ἐὰν μή τι πίσωσι τὸν ἀρχιστάτορα
δο[ῦν]αι εἱκανὸν ἕως ἐπὶ διαλογισμόν, ‘unless indeed they
shall persuade the chief usher to give security for them until
the inquiry.” The 2nd perf. πέποιθα c. dat., which is
rare in Hellenistic prose, is found in BGU IV. 1141?
(B.c. 14) πέποιθα yap ἐματῶι, fersuasé mht: cf. 2 Cor 107,
Phil 144, Philem*4, In PSI V. 538? (iii/B.c.) the intrans.
πέποιθα is construed c. gen., which the editor attributes to
Tonic influence—érlotyt δὲ καὶ od διότι τοῦ ὀψωνίου πεποί-
θαμεν, ‘‘sai anche tu che sull’ ὀψώνιον facciamo assegna-
mento.”
For the mid. or pass. ‘‘am persuaded,” we may cite
P Petr II. r1(1)4 (mid. iii/B.c.) (= Selections, p. 7) ἐὰν yap
σὺ παραγένηι, πέπεισμαι ῥαιδίως pe τῶι βασιλεῖ συσταθή-
σεσθαι, ‘for, if you come, I am sure that I shall easily be
introduced to the king,” BGU IV. 1118*° (B.c. 22) πείθεσθαι
περὶ τῆς τούτων ἀξίας, P Oxy II. 2687 (A.D. 58) ὃ καὶ
ἐπε[ίσθη]σαν κεφάλαιον, ““1ῃ6 sum which they severally
consented to accept’’ (Edd.), 7. X. 129318 (A.D. 117-38)
ἄλλος ξένος ἐστὶν οὗ δεῖ με πισθῆναι ὡς ἐσχήκατε, “another
stranger whose word I have to take that you have received
it” (Edd.), Ρ Ryl 11. 1763 (a.p. 201-11) ἃς émeloOn{v}
λαβεῖν παρ᾽ αὐτ(ῆς), ‘the sum which she was induced to
accept from her” (Edd.), and P Fay 133!” (iv/A.D.) μὴ
πισθεὶς οὖν τοῖς καρπώναις, ‘‘ without being persuaded by
the fruit-buyers.”
In P Lips 1. 2828 (a.p. 381) εὐδοκῶ καὶ πίθομαι πᾶσι
τοῖς ἐγγεγραμμένοις ὡς πρόκειται, the word passes into the
meaning ‘‘obey”’: cf. the letter of Epicurus to a child ex
vol. Hercul. 176 (iii/B.c.) (= Se/ections, p. 5f.)—!° εἰ
t)ysatves . . . Kal πάπαι kal Μάτρω[ν]7γι πάντα πε[(Ί]θη[ι,
and 44 ἐγὼ kal oft] λοιποὶ πάντες σε μέγα φιλοῦμεν, ὅτι
τούτοις πείθῃ πάντα, also P Ryl II. 7794 (a.p. 192) πειθό-
μένος TH ἐμαυτοῦ πατρίδι, ‘being obedient to my native
city.
”
Πειλᾶτος.
This proper name, with the spelling Πιλᾶτος, occurs
several times in late papyri, e.g. P Lond V. 16612* (a.p.
553) 0! a νομικός, who acted as the scribe of various docu-
ments. [It is of interest to note that in this instance the
scribe in appending his signature seems to have used a
special form of notarial script: see the editor’s note ad /.]
πεινάω,
“hunger”: cf. P Flor I. 615 (a.p. 85) (= Chrest. 11.
p- £9) λειμοῦ γεν[ομ]ένου πε[ι]νῶν οὐκ ἀπή[τ]εις [τὸ]ν πυρόν ;
The construction c. acc. in Mt 5° appears to be unique. For
the reading πίνων not πινῶν in P Par 4723 see σιν. πίνω,
and for the disappearance of the —qw verbs from the Kowy
see Proleg. p. 54, Thackeray Gr. i. p. 242.
πεῖρα.
The phrase πεῖραν λαμβάνειν, ‘make trial,” ‘have experi-
ence of” in Heb 1139, 86. is fully illustrated from late Greek
writers by Field WVo/es, p. 232 f. We mayadd a few exx. from
the Kow7—P Par 63129 (B.c. 164) (=P Petr III. p. 28) eb...
μὴ βούλεσθε πεῖραν λαμβάνειν τῶν... ἐπιτίμων, “if you
do not wish to experience the penalties’’ (Mahaffy), P Oxy
501
πειραὼ
XIV. 16811° (iii/A.D.) ἀπὸ μέρους πεῖραν λαβόντας τῆς
ἡμετέρας γνώμης, ‘because you have had a partial proof
of my sentiments ’’ (Edd.), and P Cairo Preis 211 (A.D. 362),
where a man complains that after he had enjoyed three
years of married life his mother-in-law had made sport of
him ἰσυνέπεξέν pe), asserting that his wife was experiencing
(the evil effects of) a demon—ds τῆς γυναικός μου πῖραν
λαβοῦσαν (1. πεῖραν λαβούσης) δέί -- al)povos.
Similar phrases occur in PSI ΓΝ. 37719 (B.c. 250-249)
ἕως dv τούτου Tod (ἔτους) πεῖράν σοι ἀποδῶμεν, P Oxy XII.
1415*° (late iii/A.p.) Πτολεμαῖος [π]εῖραν τῆς προαιρέσεως
αὑτοῦ πολλάκις δέδωκεν, BGU LV. 1027*x¥ 11 (end iv/a.p.)
οἵου ὀλέθρου πίρας ἐποεῖτε. . . ἡ πῖ[ρ]α τῶν πραγμάτων
ἐπειδείξει, and γώ 890 (=* 1230}18 (ii/A.D.) πᾶσι τοῖς
κακοῖς πείΐΠΙραν δώσει. For a gen. πείρης, see Dieterich
Untersuchungen, p. 172. In P Lond 1923° (iv/a.D.)
πειρατήριον occurs = ‘‘temptation”—8ta τῶν ἁγίων σου
εὐχῶν σωθήσομεί(-- at) ἀπὸ παντὸς πιί-- ει)ρατηρίου τοῦ
διαβόλου.
πειράζω.
This poetic and late prose form of πειράω (g.v.), even
when used in the general sense of ‘‘try,’’ ‘‘ test,” has always
the idea of probation associated with it: see the instances
cited by Hort ad Jas 1%, especially Plut. Wora/ia 15, p. 230a
where “ἡ Namertes being congratulated on the multitude or
his friends asked the spokesman εἰ δοκίμιον ἔχει τίνι τρόπῳ
πειράζεται ὁ πολύφιλος ; and when a desire was expressed
to know he said ᾿Ατυχίᾳ.᾽ For a more sinister sense cf.
Vett. Val. p. 17° καθόλου δὲ κακεντρεχῶν τῇ διανοίᾳ,
μάλιστα κατὰ τῶν πειραζόντων ἢ τῶν πονηρὰ δρώντων.
The Biblical usage is fully discussed by Hort 7c. See also
Kennedy Sowrces, p. 106 f., and the exx. from late Greek in
Anz Subsidia, p. 274. MGr πειράζω (Thumb Ae//en.
p- 218).
πειρασμός,
“trial,” is confined to Biblical Greek and
founded on it, except Diosc. p. 3B τοὺς ἐπὶ τῶν παθῶν
πειρασμούς, “trials” made of drugs to see their effect in
certain diseases: cf. Hort ad Jas 1%» In ZVT7W x. (1909),
Ρ. 246 ff. de Zwaan has suggested that the reading τὸν
πειρασμόν (without ὑμῶν or other addition) in Gal 44 may
be taken, on the analogy of MGr, as = ‘‘the devil,’ ‘* the
demonic power.”’
literature
πειράω,
usually found in mid. or pass. with act. meaning “‘try,”
‘“‘attempt,’’ is confined to Ac 26% in NT, but can be freely
illustrated from the Κοινή, e.g. PSI VI. 6041® (ili/B.c.)
πειράσομαι ἀνέγκλητος εἶναι, P Vat Al? (B.c, 168) (= UPZ
i. p. 303) ἀλλὰ πᾶς τις πειρᾶται, ὁπηνίκ᾽ ἂν ἐκ κινδύνων
διασωθῆι, ταχέως παραγίνεσθαι, ‘but everyone tries, when-
ever he has been delivered out of dangers, to come home
quickly,” P Par 497 (B.c. 161) (= UPZ i. p. 308) πε-
πείραμαι (cf. τ Kingd 1739) . . . eis πᾶν τό σοι χρήσιμον
ἐμαυτὸν ἐπιδιδόναι, P Fay 1247 (ii/A.D.) νῦν οὖν πάλειν
ἐπιράθην (cf. 1 Macc 1219) γράφιν ofo]t, “350 now again
I attempt to write to you,” PSI IV. 29938 (iii/A.D.) αὐτὸς
δὲ πειρῶμαι, ἐπὰν πλοίου εὐπορηθῶ, καταλαβεῖν ὑμᾶς, and
πεισμονή 50
P Oxy I. 71+ (a.p, 303) ἐπειράθη μέν τινα κακουργίαν ἐπὶ
ἀποστερέσι τῇ ἡμετέρᾳ ποιήσασθαι διὰ τὸ ἀγράμματόν με
εἶναι, ‘he attempted, owing to my being illiterate, to
commit a fraud to my detriment ’’ (Edd. ).
πεισμονή
in Gal 58 may be either act. ‘‘the act of persuasion,”
or pass. “ἴῃς being persuaded ’’: see Lightfoot or Burton
(ICC) ad 1. for exx. of both usages. For πεῖσμα see the
vi/a.p. P Oxy VI. 943°! Σερῆνος yap . . - διὰ πίσματος
γυναικὸς ἐδίωξεν Κόλλουθον τὸν εὐλαβέστατον ἐκ τοῦ
ho<v>tpod, καὶ ὅτε ἐποίησεν τὸ πῖσμα αὐτοῦ οὐ θέλει
ἀποστῆναι, ‘for Serenus through the persuasion of his wife
chased the most discreet Colluthus out of the bath, and
having done what he was persuaded to do will not depart”
(Edd.).
πέλαγος.
For πέλαγος, ‘‘the open sea”’ (note the conjunction with
θάλασσα in Mt 18°), see OG/S 748 (B.C. 247-221) Θεύδοτος
Δωρίωνος ᾿Ιουδαῖος σωθεὶς ἐκ πελ(άγ)ους, and cf. 75. 694"
σωθεὶς ἐγ μεγάλων κινδύνων ἐκπλεύσας ἐκ τῆς ᾿Εἰρυθρᾶς
θαλάσσης. The adj. πελάγιος occurs in the sailor’s song
P Oxy XI. 1383 (late iii/A.D.) where the 2nd column
begins—
”
“Ῥοδίοις ἐκέλευον ἀνέμοις kal μέρεσι τοῖς πελαγίοις,
ὅτε πλέειν ἤθελον ἐγώ,
“ΕἸ commanded the Rhodian winds and the seaward parts
when I wished to sail.”
σελεκίζω,
“ἐραΐ off with an axe” (Rev 204): cf. Polyb. i. 7. 12
μαστιγώσαντες ἅπαντας κατὰ τὸ παρ᾽ αὐτοῖς ἔθος ἐπε-
λέκισαν, and the corr. verb πελεκόω in Apol. Arist. 13
πριζομένους kal πελεκουμένους. lor πέλεκυς, “axe” (Lat.
securis), cf. PSI V. 5067 (B.c. 257-6) els τὴν ξυλοκοπίαν
πελέκεις δέκα, and for πελέκημα, ‘chipped-stone,” cf.
P Oxy IIL. 498%. 36 (ii/a.p.). See also Luckhard Privathaus,
Ρ. 33:
πέμτιτος.
It is hardly necessary to illustrate this word, but, as
showing the housing conditions of the time, we may cite
P Fay 3118 (c. A.D. 129) where a woman applies to the
keepers of the archives at Arsinoe for leave to alienate
πέμπτον μέρος, ‘‘ the fifth part” of certain house property
belonging to her. In the Gnomon 79 (= BGU V. τ. p. 31)
it is laid down that in every temple (ἱερόν) where there
is a shrine (ναός) there must be a prophet, who shall
receive τῶν προσόδων Td πίέμ]πτον. For the form πέμτος
cf. Ostr. 3°, 4% (both a.p. 17-18), and see Mayser Gy.
p- 166.
πέμπω.
It is not necessary to do more than cite a few exx. of
this common verb—P Hib I. 5415 (c. B.c. 245) (= Chrest. I.
Ῥ. 563) κόμισαι δὲ Kal τὸν ἔριφον παρὰ ᾿Αριστίωνος καὶ
πέμψον ἡμῖν, ‘get the kid also from Aristion and send
it to me,’ P Par 63: 17(B.c. 164) (=P Petr III. p. 18)
a
2 πενθέω
ἐν τῶι πεμφθέντι σοι Tap ἡμῶν ὑπομνήματι, “in the
minute sent to you by us,” P Tebt I. 225 (B.c. 112)
πεπομφότες τῆι κα ἐπὶ τὰ σπέρματα, “having sent on the
2151 for the seed,” 26. II. 414° (ii/A.D.) t μὴ ὅτι ἠσθένηκα,
πάλαι πεπόνφην cot, “had it not been for the fact that
I was ill, I would have sent them to you long ago’’ (Edd.),
and P Iand 108f. (iii/A.D.) ἐπένσαμέν σοι ταύτην τὴν
ἐπ]ιστολὴν διὰ τῶν φυλάκων [ἐκπορευομένων, ἐπειδὴ δι᾿
ἄλλ]ου οὐ δυνάμεθα πένσαι σοι, with the editor’s note,
where there are also collected a number of instances of
the dropping of the 24 π, e.g. P Oxy III. 5281 (ii/a.p.)
ἔπεμσας, 19 ἔπεμσε, and 24 ἔπεμσα. See also Deissmann’s
note σα P Meyer 20%, MGr aor. ἔπεψα.
In the letter of Psenosiris, P Grenf 11. 7319 (late iii/a.D.)
(= Selections, p. 118), the ‘‘colourless”’ πέμπω is used to
denote banishment into the Oasis—tiv Πολιτικὴν τὴν πεμφ-
θεῖσαν is”"Oacry ὑπὸ τῆς ἡγεμονίας. See also Pressigke 3815
where the label attached to a body forwarded for mummifica-
tion runs—Byoots πεμπομένη els Ilava(v) καὶ παραδιδο-
μέονην αηταφιαστῇ tao Πανιοσᾶτι (/. παραδιδομένη
ἐνταφιαστῇ τῷ Πανισᾶτι).
πένης,
““poor” (2 Cor 95): P Oxy TIT. 4719° (111Α.Ὁ.) πένης
ἄνθρωπος [ἐν] εὐτελέσιν ἱματίοις, ‘‘a poor man wearing
cheap clothes” (Edd.), P Ἀν] II. 621 (transl. from Latin—
iii/a.D.) δύναμαι χαρίσασθαι καὶ πένητι [πλοῦ]τον, PSI
II. 12087 (a collection of sayings—iv/A.D.?) πένης dv
πλουσίοις μὴ ὁμίλει, and BGU IV. 1024%8 (end ἵν...)
τις γραῦς Kal πένης. See also P Flor III. 2961* (vi/a.D.)
π]ένητι καὶ πτωχῷ, which with its context recalls, as the
editor points out, Ps 40(41)?.. The words are also con-
trasted in Aristeas 249: for the subst. πενία cf. 7. 289.
See further σοῦ. πτωχός.
πενθερά,
“¢a mother-in-law” (Mt 814, a/.): cf. P Fay 1265 (ii/iii A.D.)
ζἔσπεμψεν ἐπὶ τὴν πενθεράζν» σου χάριν τοῦ κτήματος,
“che sent a message to your mother-in-law about the farm.”
MGr πεθερ(ιυ)ά.
πενθερός,
‘a father-in-law” (Jn 1813): cf. P Oxy IT. 2370}: 2! (A.D.
186) Σεμπρώνιον πενθερὸν ἑαυτοῦ, P Thead 13'* (A.D. 322
or 323) Ἥρων πενθερὸς αὐτῷ ἐτελεύτα, and P Lond 2325
(c. AD. 346) (= IL p. 296) πενθερὸς γὰρ τυγχάνι
Τιμοθέου.
πενθέω,
“‘mourn.”” The conjunction o. πενθέω and κλαίω, as in
[Mk] 1610 a/., is found in a very illiterate letter addressed
by a man to his wife, P Oxy III. 528° (ii/A.D.) ywookew
σε θέλω ad’ ds ἐ(κ)ξῆλθες ἀπ᾽ ἐμοῦ πένθος ἡγούμην νυκτὸς
Kr€(=al)wv, ἡμέρας δὲ πενθῷζν, “I wish you to know
that ever since you left me I have been in mourning,
weeping by night and mourning by day.” See also P Par
224 (p.c. 163) (= UPZ i. p. 193) ἐπιγενηθέντος δὲ τοῦ
πένθους τοῦ "Amos κατάγουσιν ἡμᾶς πενθεῖν τῶι θεῶι.
In Sy/Z 879 (Ξ-Ξ 3 1219)} (iii/B.c.) it is laid down τὰς
Bos
οὔσας ἔχειν φαιὰν ἐσθῆτα μὴ κατερρυπωμένην, ‘* that
mourning women should wear dark raiment, not
ἃ."
Jos,
mourning” (Jas 4%, a/.): cf. P Tebt IT. 332" (a.D. 176)
ous ἀνδρὸς θυγατρός μου ἕνεκα, ‘on account of my
rning for my daughter’s husband,” and from the inscrr.
S 56°3 (B.C. 238) τὰ mpds . . . THY τοῦ πένθους ἀπόλυ-
(with the editor’s note), and Sy 324 (- ὃ 730)":
C.) χαλεπῶς μὲ]ν ἤνενκεν τὸ πένθος αὐτοῦ διὰ τὴν
στότητα.
ιχρός,
poor” (Lk 213), may be chronicled as occurring in
J IV. ro24¥i-22 (end of iv/A.p.): the old woman is
ribed by the judge as πενιχρὰ καὶ πρεσβύτης, and
ler as one ἥτις διὰ τὴν συνέχουσαν αὐτὴν πενίαν τὴν
ἧς [θυγ]ατέρα[[ν]] τῆς σωφροσύνης ἀπεστέρησεν. In
tition addressed to the epimeletes, P Petr III. 36 (a)®
1.), a prisoner writes—peyadyn ἡ ἀνάγκη ἐστιν καὶ τὸ
χρὸν εἶναι καὶ ὁρᾶν [τ]ὸν θάνατον ὑποκείμενον [ἐν] τῆι
LK FL.
TUKOGLOL.
Ryl II. 129!8 (A.D. 30) ἤροσάν pov χόρτου δέσμας
ακοσίας, ‘they carried off five hundred bundles of
hay.”
TE.
Tebt I. 561% (c. B.c. 130-121) ἀρούρας πέϊν)τε, “5
rae.” For the form πέτε cf. P Iand 145 (iv/A.D.)
]ησα ἐκεῖ πέτε ἡ[μ]έρας.
τεκαιδέκατος.
Amh II. 1317 (early ii/A.p.) ἐλπίζω... .. μετὰ τὴν
εκαιδεκάτην ἀναπλεύσειν, “1 hope after the fifteenth
‘turn home.”
ITHKOVTO.
Te may cite J/agn 1632) στέφανον διδόντες ἀπὸ πεντή-
τα] χρ[υσῶν, if only because it is a good ex. of the
titution in the Κοινή of ἀπό c. gen. for the gen. of
e: see Radermacher G7. p. 91.
τηκοστή.
ἢ the use of this word to denote the Jewish Feast
Pentecost ’’ we are not at present concerned. It may
noted, however, that in the ostraca πεντηκοστή is a
tax: see Wilcken Ostv. i. pp. 276ff., 343f, and the
- ad OGTS 4613 (B.C, 285-247) τοὺς ὑποτεθέντας εἰς τὰς
νας, τὴν πεντηκόστην Kal TO ypadlov τῶν ὅρκων.
τοίθησις,
confidence,”’ ‘‘ trust,” confined in the NT to Paul, is
lemned by the Atticists, see Lob. Phryn. p. 204f.,
herford VP p. 355. The subst. is found in the LXX
‘in 4 Kingd 1819: for the verb see Thackeray Gr. i.
24 1.
503
περί
περαιτέρω.
Good illustrations of the use of this compar. adv. =
‘*further,” ‘‘beyond,” in Ac 19%® are afforded by P Fay
1248 (ii/A.D.) γράφιν olo]t πρὶν ἤ τι περαιότερ[ο]ν
ἐνχιρήσω πο[ι]εῖν, ““ἴο write to you before taking further
steps” (Edd.), and BGU II. 372! 2? (a.p. 154) μ[η]δὲν
περαιτέρω. ... ἐξετάζειν.
πέραν.
For πέραν c. gen., as in Jn 61%, cf. P Amh II. 1495
(vi/A.D.) πέραν τῆς ᾿Οξυρυγχί(ιτῶν) πόλεως, ‘‘ opposite the
city of Oxyrhynchus.” For τὸ πέραν, ‘‘the region be-
yond,” as in Mt 818, 8 a/., cf. BGU IV. τοῦτ (B.c. 14)
ἐκ Σιναρὺ τοῦ πέραν, and 2), 1022*° (A.D. 196) εἰς τὸ πέραν.
. . . τοῦ πέρα, ‘‘of the near and the far (vineyard).”
πέρας,
“ἐρῃᾷ ἢ: cf. P Giss I. 257 (ii/A.D.) δεόμενος αὐτοῦ ὅπως
πέρας ἐπιθῆι τῷ πράγματι, “asking him to put an end to
the matter,” BGU IV. 10197 (mid. ii/a.D.) ὃς ἔδωκεν τὸν
στρατηγὸν τοῦ νομοῦ εἰς τ[ὸ] πέρας ἐπιθεῖναι τ ἢ] λογοθεσίᾳ,
P Oxy II. 237}11-.16 (a.p. 186) πέρας τῆς χρηματικῆς
ἀμφισβητήσεως λαβούσης, ‘when the money-action has
come to an end”’ (Edd.), and OG/S 669*° (i/A.p.) οὐδὲν
yap ἔσται πέρας τῶν συκοφαντημάτων. See also the
adverbial use in P Oxy II. 2824 (a.p. 30-35) kata πέρ[α]ς
ἐξῆλθε, ‘‘ finally she left the house,” said of a dissatisfied
wife, and 26. XIV. 1673? (ii/A.D.) τὸ δὲ πέρας ἤτησα τὴν
μνᾶν, ‘in the end I asked for the mina.”
Πέργαμον.
Along with this form of the name of the city (Strabo,
Polyb, @/.) is to be found (ἡ) Πέργαμος (Xen. Paus. a/.).
The two occurrences in the NT (Rev 111, 214) are in the
acc. and dat., leaving the nom. uncertain, and curiously no
ex. of the nom. can be quoted from Frankel’s Pergamene
inserr. (see Ferg in Index III.) For features in the history
and character of Pergamum, which make the message of
Rey 215 δ. specially appropriate, see Ramsay Le¢fers, p. 291 ff.,
and the art. in £4 s.v. Pergamos.
The city gave its name to ‘“‘ parchment” (περγαμηνή,
charta pergamena), which was first manufactured here: see
Gardthausen Grech. Palacographie? i. p. 93 ff.
περί.
While περί, literally ‘‘ round about” as distinguished from
ἀμφί (not in NI) ‘fon both sides,” is found c. dat. in
classical Greek and the LXX, in the NT it occurs only
c. gen. (291 times) and c. acc. (38 times): see Proceg.
p- 105 and cf. p. 98.
1. For the commonest use c. gen. = ‘‘concerning,”
“about,” see P Lille I. 174 (mid. iii/B.c.) ἐπιστολὴν περὶ
σιταρ[ς(]ον, 7. 261 (iii/B c.) ἔγραψάς μοι περὶ τῆς εἰς τὴν
σησαμείαν γῆς, P Par 447 (B.C. 153) ἀγωνιῶ γὰρ περί σου,
P Lips I. το413 (B.c. 96-5) περὶ ὧν ἂν αἱρῆσθε, γράφετέ
μοι, P Oxy IV. 7435! (B.c. 2) περὶ πάντων αὐτῷ τὴν ἐπι-
περί
τροπὴν δέδωκα, “1 have entrusted to him the care of the
whole matter” (Edd.), 7. XII. 15831! (ii/A.D.) γράψον
μοι περὶ τῶν ὄντων, ‘ write me revarding the present state
of affairs,” and ΒΟῸΣ II. 63218 (ii/a.p.) (= ZAZ, p. 173)
ο[ὐ]χ ὀκνῶ σοι γράψαι περὶ THs] σωτηρίας pov καὶ τῶν ἐμῶν,
“T am not delaying to write you regarding the health of me
and mine.” In P Par 488 (B.c. 153) (= Witkowski Zp.”
p- 91) ἀκούσαντες... τὰ περὶ σου συνβεβηκότα, we have a
mixture of ἀκούσαντες περὶ σοῦ and ἀκούσαντες τά (σοι)
συνβεβηκότα
ΠΕερί, ‘‘ with regard to,” at the beginning of a new clause
(as in 1 Cor 71) may be illustrated from the headings in the
Mysteries inscr, from Andania Sy// 653 (=*736)} (B.c. 91)
περὶ ἱε]ρῶν Kal ἱερᾶν, α΄. See also P Eleph 134! (B.c,
223-2) περὶ δὲ τῶν εἴκοσι δραχμῶν οὔπω ἐκεκόμιστο Φίλων
. περὶ δὲ τοῦ οἰναρίου ΤΙραξιάδης οὔπω εἰσελήλυθεν ἐξ
ἀγροῦ, BGU IV. 1097° (time of | laudius or Nero) περὶ δὲ
Σαραπᾶτος τοῦ υἱοῦ οὐ καταλέλυκε παρ᾽ ἐμὲ ὅλως, and 76. 1.
μοι ἐδίδου οὐδὲ καταγραφήν . .
ὑμῖν, πῶς ἄλυπος ἦν.
The tran-ition to the meaning “on account of,” ‘for,’
17 περὶ “Εἱρμιόνης μελησάτω
"is
easy. when περί becomes practically identical with ὑπέρ (7.z.) :
cf. in the NT Mk 144, Gal τὸ, 1 Cor 118, Heb 5%. a/., where
the two words are variae lectiones, and for περί in this sense
in the papyri see P Oxy X. 1298%(iv/a.D.) mpd πάντων edx ope
τῷ κυρίῳ θεῷ περὶ τῆς ὁλοκληρίας σου Kal τῶν φιλτάτων
σου, and 76. XII. 14945 (early iv/A.D.) μά[[λΊ]]λειστα μὲν
δεήσει Kal ὑμᾶς εὔχεσθαι repel ἡμῶν, ‘it will be most neces-
sary for you too t pray on my behalf” (Edd.). On the pre-
position placed after its noun in Ac 19*° see Field eves,
Ῥ 131.
Tlept is frequent c. gen. of the articular inf., e.g. P Tebt
1. 56" (¢. B.C. 130-121) yely[wo ke δὲ περὶ τοῦ κατακεκλῦσθαι
τὸ πεδίον ὑμῶν (/. ἡμῶν), *‘you must hear about our plain
having been nundated” (Edd.), and P Ryl II. 230% (a.D. 40)
ἐκομισάμην ἐπιστολὴ(ν) περὶ τοῦ πέμψαι pe ἐπὶ τοὺς ἄρτους
τῇ ἔ, “1 received a letter regarding my sending for the
loaves on the 5th.”’
2. For the /ocal use of περί c. acc. cf. P Tebt I. 5612
(c. B.C. 130-121) ζητή[σ]ᾳ[ς] pou περὶ τὴν κώμην σου εἰς
τὴν τροφὴν ἡμῶν γῆς ἀρούρας πέντε, “by seeking out in
the neighbourhood of your village 5 arourae for our main-
tenance’ (Edd.), P Oxy II 246! (A.D. 66) περὶ τὴν αὐτὴν
$04 x.y, ‘in the neighbourhood of the said Phthochis.” See
also from the inscrr. Preisigke 1568° (ii/B.C.) ot περὶ αὐλήν
(‘* court-officials ’’).
With Mk 4?° ot περὶ αὐτόν, ‘his disciples,” cf. P Petr IT.
451-7 (B.c. 246) τοῖς περὶ τὸν Λαοδίκην, ‘to the party of
Laodike,” P Grenf I. 1017 (B.c. 174) ot περὶ τὸν Δρύτωνα,
and for the classical idiom in Ac 1318 of περὶ ἸΠαῦλον,
“Paul and his company,” cf. 26. I. 2115 (B.c. 126) at περὶ
᾿Απολλωνίαν, ““ Apollonia and her sisters ’ a joint benefici-
aries under a Will, and P Fay 3411 (A.D. 161) Totis) περὶ
τὸν Ilaveovéa, ‘‘to Panesneus and his partners.”
With Phil 223 τὰ περὶ ἐμέ, cf. P Par 445 (B.C. 153) τὰ
περὶ Απολλώνιον, and see also 76. 1517 (B.C. 120) TH
περὶ ἑαυτοὺς Bla χρώμενοι, P Ryl 11. 153% (A.D. 138-161)
διὰ τὴν περὶ ἐμὲ ἀσθένιαν, and the magic formula P Oxy VI.
8865 (iii/a.v.) ὁ δὲ τρόπος ἐστὶν τὰ περ[ὶ] TA γράμματα Kd,
““the method is concerned with the 29 letters.”
504
περιβάλλω
The temporal use of περί c. acc., asin Mt 20%, Ac τοῦ» αλ,
Χοιάκ, PSI IIT. 184° (A.p. 292) χθὲς περὶ ἕκτην ὥραν.
Further instances of the different uses of περί will be
found in the monographs of Kuhring and Rossberg (see
Abbreviations I.).
περιάγω.
For the trans. use of περιάγω, ‘lead around,” as in 1 Cor 9°,
cf. P Cairo Zen 59033% (B.C. 257) ἐγὼ δὲ τοῖς ἐλθοῦσιν
περιαγαγὼν πάντας τοὺς παραδείσους ἔδειξα. See also
Diod. Sic. xvii. 77 πρὸς δὲ τούτοις τὰς παλλακίδας
(*fconcubines”’) ὁμοίως τῷ Δαρείῳ περιῆγε, and s.v. χείρ,
περιαιρέω
in its literal sense ‘‘take away,” “‘remove,’’ may be
illustrated from BGU IV. 1061!® (B.c. 14) ἐξέδυσαν kal
περιείλοντο αὐτοῦ πόκους ἐρίων py. Cf. P Tebt II. 300!
(A.D. 151), where instructions are given that a priest who
had died should be struck off the list—émS(S0(= ὠ)μι
(= ὅγπως περιερεθῇ [τ]οῦτο τὸ ὄνομα, BGU IV. 1085-7
(ii/A.D.) ἀξιούντων περιαιρεθῆναι αὐτὸν τῆς προκηρύξεωϊς,
and the corresponding use of the act. in P Flor III, 3087
(A.D. 203) ἀξιῶ αὐτὸν περιελεῖν ἐκ τῶν δημοσίων λόγων : see
also Ac 2818 and Field Motes, p. 149f. For the metaph.
usage, as in Ac 272°, cf. M. Anton. xii. 2 τὸν πολὺν περι-
σπασμὸν σεαυτοῦ περιαιρήσεις, “thou wilt free thyself from
the most of thy distracting care” (Haines).
περιάπτω,
in the derived sense of ‘‘kindle,’’ is found in the NT
only in Lk 22°° (cf. 3 Macc 3%). For the original meaning
“tie about,’”’ ‘‘attach,’’ see the magic P Lond 121197
(iii/A.D.) (= I. p. 90) ἐπίγραφί(ε) els χάρτ(ην) kal περίαπτε
ρουραρβισαρου . . . asa charm against discharge from the
eyes, 7).21® ‘p. 91) γράψον eis χάρτην καθαρὸν kal περίαψον
taw σαβαωθ αδωναι.. .. as a charm against ague, and
Aristeas 159 ἐπὶ τῶν χειρῶν δὲ διαρρήδην TO σημεῖον κελεύει
περιῆφθαι, ‘he expressly orders that the ‘sign’ be ‘bound
round upon the hands’” (Ihackeray). The verb should
perhaps be restored in this sense in PSI I. 647 (i/B.c. Ὁ)
πἸεριῆ[ψάς μοι χρυ]σίου : see the editor's note. In Vett.
Val. p. 2859? περιάπτειν = adiffamare.
TLEPLLOT PUNTO.
Among the few reff. .or this word, which in the NT is
confined to Ac 93, 22°, we may cite 4 Macc 419 ἄγγελοι
περιαστράπτοντες τοῖς ὄχλοις.
περιβάλλω.
For a good parallel to the TR of Lk 19% cr. P Oxy IV.
70782 (¢. A.D. 136) where a man is charged with neglecting
a vineyarl—pySt τὰς πλάτας περιβεβληκέναι, “not even
to have built the enclosing walls.” For the meaning ‘‘ wrap
about,” ‘* clothe myself,’’ as in Mk 1451 (cf. Field Mores, p.
40), see P Fay 1218 (c, n.c. 103) ἐξέδυσαν ὃ περ[ιεἸβεβλήμην
ἱμάτιον, ‘they stripped me of the garment in which I was
clothed,” P Grenf I. 384 (ii/iB.c.) (asemended Berichtigun-
gen, Ῥ. 182) ὅ τε περιεβλήμην ὀθόνιον κατέρηξεν, aud the
περιβλέπομαι
metaphor. use in PSI IV. 3307 (B.c. 258-7) οὗτος δὲ τῆι μεγί-
orn pe ἀτιμίαι περιβέβληκεν, 74. 4359 (iii/B.c.) (as read by
Deissmann £xf VIII. xxiv. p. 421) εἰς ἀρρῳσί τ] (α[ν] μίε
πε]ριέβαλεν μεγάλην, ‘he afflicted me witha great sickness,”
and Aristeas 208 αἰκίαις περιβάλλειν, ‘subject men to
injuries,” See also Menander Ilepix. 36 εὐθὺς προσδραμών]
ἐφίλει, περιέβαλλε.
περιβλέπομαι.
For the act. = ‘‘look round,”’ cf. BGU IV. 10978 (i/a.D.)
Hav δὲ ὁ ἀντίδικος ἀναβῇ, περιβλέπε αὐτόν. In the NT the
verb is used only in the mid., and chiefly with reference to
the quick, searching glance of Christ.
The verbal περίβλεπτος is common in late papyri as a
form of address, e.g. P Oxy XVI. 1868 verso (vi/vii A.D.)
τῷ τὰ πάντα λαμπρο(τάτῳ) Kal περιβλέπτῳ Kdpe(TL), ‘to
the in all respects most illustrious and most admired ον ἢ:
cf. the subst. in BGU II. 5473 (Byz.) παρακαλῶ τὴν ὑμετέραν
περιβλεπτίότητα.
περιβόλαιον
in the wider sense of ‘* covering,’’ ‘‘ clothing,” rather than
“veil” (AV marg.) in 1 Cor 1115 (cf. Ps 103(104)®) may be
illustrated from Aristeas 158 ἐκ τῶν περιβολαίων παράσημον
ἡμῖν μνείας δέδωκεν, ‘in our clothing, too, he has given usa
symbol of remembrance ’’ (Thackeray).
For περίβολος, ‘‘enclosure,” we may cite the inscr. on
the marble barrier of the inner court of the Temple at
Jerusalem, OG/S 598* (i/A.D.) μηθένα ἀλλογενῆ εἰσπορεύεσ-
θαι ἐντὸς τοῦ περὶ τὸ ἱερὸν τρυφάκτου καὶ περιβόλου, ‘that
no foreigner enter within the screen and enclosure surround-
ing the sanctuary”: see further Deissmann ZAZ p. 75,
Otto Priester i. p. 282 ff.
περιδέω,
“bind around,” as in Jn 1144, occurs in the account of a
healing at the temple of Asclepius in Epidaurus, Sy// 802
(= 41168)" (c. B.C. 320) μετὰ δὲ τοῦτο τὸν θεὸν τὰν τοῦ
ἸΠανδάρου ταινίαν (“band ᾽᾽) περιδῆσαι περὶ τὰ στίγματα.
For περίδεσμος asa prayer which was believed to etter
the object of imprecation, see Wiinsch in Bliss and Macalister,
Lxcavations in Palestine, 1902, p. 182.
περιεργάζομαι,
‘fam ἃ busybody”’ (2 Thess 311: cf. Sir 3224) : cf. PSI
V. 4947 (B.C. 258-7) περὶ δὲ τῶν... . ᾿Αρχίου περιειργα-
σάμην εἴς σε ἀπο. . wt Sais ἢ γράψηις, ‘the letter of the
Emperor Claudius to the Alexandrines P Lond 19129
(A.D. 41) Kal ᾿Ιουδέοις δὲ ἄντικρυς κελεύωι μηδὲν πλήωι dv
πρότερον ἔσχον περιεργάζεσϑαι, ‘and, on the other side, I
bid the Jews not to busy themselves about anything beyond
what they have held hitherto” (Bell), and P Giss I. 57°
(vi/vii A.D.) καταξιώσῃ οὖν περιεργάσασθαι καὶ ποιῆσαι
ἀποδοθῆναι τὰ γράμματα.
Very noteworthy from the inscrr. is Sy// 633 (= 51042)15
(ii/iii A.D.) ὃς ἂν δὲ πολυπραγμονήσῃ τὰ τοῦ θεοῦ ἢ περιερ-
γάσηται, ἁμαρτίαν ὀφιλέτω Μηνὶ Τυράννωι. See also the
magical citation s.v. περίεργος.
As illustrating the meaning of the verb it is customary to
quote Plato “120. 19 B, where it is said of Socrates in an
Part VI.
505
,
TEPlLEeX@
accusatory sense, περιεργάζεται ζητῶν τά τε ὑπὸ γῆς Kal
οὐράνια : cf. M. Anton. x. 2 τούτοις δὴ κανόσι χρώμενος,
μηδὲν περιεργάζου, ‘‘apply these εγέλεγέα to life, and do so
without fuss’’ (Rendall). See also Zest. xf¢. patr. Reub.
lll, 10 μήτε περιεργάζεσθε πρᾶξιν γυναικῶν, ‘nor meddle
with the affairs of womankind.” In Aristeas 15 the verb is
used in a good sense καθὼς περιείργασμαι, “as my research
(into God's dealings) has taught me”: but contrast 315.
περίεργος.
The idea of ‘curious, magical arts,” which τὰ περίεργα
has in Ac 1915, is well illustrated in P Leid Vxii-19
(ili/iv A.D.) (=IL. p. 39) διὰ τὴν τῶν πολλῶν περιεργίαν
τὰς βοτάνας kal τὰ ἄλλα, ols ἐχρῶντο εἰς θεῶν εἴδωλα,
ἐπέγραψαν, ὅπως μὴ συλί-- λλ)αβούμενοι περιεργάζωνται
μηδέν, διὰ τὴν ἐξακολούθησιν τῆς apaprel(— (jas,
“‘ob vulgi curiositatem herbas εἰ reliqua, quibus_ute-
bantur ad deorum simulacra, scriptis consignarunt, ut
non intellecturi (reliqui homines) operarentur frustra propter
investigationem erroris ” (Ed.): see also the note on p. 73f.,
and Deissmann BS p. 223 n.°. Cf. the conjunction of
words in Vett. Val. p. γ φρόνιμοι, περίεργοι, ἀποκρύφων
μύσται. For the meaning *‘ busybody,” as in 1 Tim 533, cf.
Menandrea pp. 1135, 48°°, and Menander Fragm. p. 227, also
Theophr. Char. x. (ed. Jebb).
In the letter of a steward or bailiff, P Oxy IX. 122072
(iii/A.D.), the word is used in a more general sense—ovSév
ἠφάνισεν ὁ ἱπποποτάμις, ἤ τι γάρ ἐστιν περιέργου, ἐφίσταμε
(=at) αὐτῶν, ““1π6 hippopotamus has destroyed nothing,
for if there is any superfluity, I watch over the place”’
(Ed.).
>
περιέρχομαι.
With the use of this verb in 1 Tim 513 we may compare
P Oxy VII. 1033! (A.D. 392) μόνοι περιερχόμενοι τὴν
πόλιν καὶ κατοπτεύοντες, “going about the city alone and
keeping watch.’” The verb occurs in connexion with an
inheritance in PSI V. 452° (iv/a.D.) ἀνδράπ[οδ]α περιῆλθεν
eis ἡμᾶς : cf. BGU IV. 1074° (A.D. 275) ἡσθῆναι ἐπὶ τῷ εἰς
ἐμὲ περιεληλυθέναι τὴν τῶν ὅλων κηδεμονίαν. Vett. Val.
Ρ. 40° ποικίλως τὸν βίον περιερχομένους.
περιέχω.
For the intrans. use, as in 1 Pet 2° (cf. Blass-Debrunner
ὃ 308) we may quote P Oxy 11. 24974 (A.D. 80) διαθήκῃ ὡς
περιέχει, “in the will as it stands” or ‘‘as it is contained in
the will”: cf. τό. 28613 (A.D. 82) ἐφ᾽ ols ἄλλοις ἡ ἀσφάλεια
περιέχει, ‘with the other guarantees contained in the agree-
ment” (Edd.), P Fay 962° (A.p. 122) μενούσης κυρίας τῆς
μισθώσεως ἐφ᾽ ols περιέχει amet, ‘the lease in all its pro-
visions remaining valid” (Edd.), P Oxy I. 9534(a.p. 129) ὡς
καὶ ἡ ἰδιόγραφος πρᾶσις περιέχει, ‘as the autograph contract
states” (Edd.), 26. IX. 1220539 (iii/A.D.) the accounts will
show the details ὡς περιέχι τὸ πι[ τ]τάκιον, ‘‘ as contained in
the memorandum,” and Sy// 929 (= ὃ 685)?! (B.c. 139)
καθ]ότι τὰ. . . γράμματα περιέχει, also ° τοῦ δόγματος
περιέχοντος, “the decree running thus” (words follow). In
7b. περιεχόμενον is pass. (c. dat.) = “‘surrounded”: cf.
Lk 5°.
In P Lond 117818 (A.D. 194) (= III. p. 216, Selections,
65
"“
περιζώννυμι 9
p- 99) the Emperor Claudius says χρυσοῦν σ[τέ]φ[α]νον
ἡδέως ἔλαβον σύμβολον περιέχοντα τῆς ὑμετέρας πρός με
εὐσεβείας, ““1 received with pleasure the golden crown as an
expression of your loyal devotion towards me,” which would
illustrate the trans. use in the TR of Ac 23°: cf. also
P Tebt I. 448 (B.C. 114) χάριν τῆς περιεχούσης με ἀρρωσ-
τίας, and Menander Fyagm. 660? p. 193 περιέχων
ἐγκώμιον, ““ containing commendation.” Searles Lexzco-
graphical Stuly p. 102 cites a Delphic inscr. of A.D. 50,
Collitz 2208! εἰ δὲ μὴ παραμένοι καθὼς ἁ ὠνὰ περιέχει,
where the verb has the unusual meaning “ stipulate.”
περιζώννυμι,
“gird round,” is found in the pass., as in Rev 113} TG 1Π'
the magic charm P Lond 461%? (iv/A.D.) (=I. p. 70) ἐγώ
εἰμι ἡ χάρις τοῦ αἰῶνος ὄνομά μοι καρδία περιεζωσμένη
ὄφιν : cf. Diod. Sic. 1. 72. 2 περιεζωσμένοι.
For the subst. περίζωμα, “girdle,” cf. P Par 101 (B.c.
145) περὶ τὸ σῶμα χλαμύδα καὶ περίζωμα, and P Oxy VI.
921° (iii/A.D.) περίζωμα a, ‘one girdle,” in an inventory of
property.
περιίστημι.
OGIS 735° (ii/B.c.) ἐν τοῖς νῦν περιστᾶσι και[ροῖς,
present circumstances,” as contrasted with ἔν τε τοῖς
πρότερον χρόνοις mentioned just before. See also P Oxy
VI. 89914 (A.D. 200) where a woman complains of having
been reduced to extreme poverty—els ἔνδειά]ν pe ob τὴν
τυχοῦσαν περιστῆναι, and 20. 90215 (c. A.D. 465) εἰς τελείαν
γὰρ ἀνατροπὴν καὶ εἰς αἰχάτην πεινων (/. ἐσχάτην πεῖναν)
περιέστην, “1 have been reduced to complete ruin and the
extremity of hunger’’ (Edd.): cf. Vett. Val. p. 28555 εἰς
μεγίστας ἀτυχίας περιιστάνουσιν.
The late use of the mid. = “‘turn oneself about” to avoid,
“shun,” c. acc., as in 2 Tim 215, Tit 35, may perhaps be
illustrated from Chrest. 11. 88|ν.80. (ii/A.p.) τῆς δὲ [ἀ]ντίας
Δρουσίλλας περιισταμένης τὴν λογο[θ]εσίαν. Other exx.
of the mid. are BGU IV. ro1g (mid. ii/A.D.) περι[εἼστα-
μένης δ᾽ αὐτῆς, and the floril/egeum PSI ΤΙ. 120%? (iv/A.D. Ὁ)
μηδὲ εἰς πρᾶγμα περιίστασο 8 σοι μὴ προσῆκε.
“in
περικάθαρμα,
a term of the deepest opprobrium, drawn from the
ing” of a dirty vessel. In the only place in which it occurs
in the NT, 1 Cor 413, there may be some reference to the
fact that it was the most wretched and outcast, who used to
be sacrificed as expiatory offerings: cf. Prov 211} and Epict.
iii, 22. 78. ‘Possibly some cry of this sort, anticipating
the ‘Christiani ad leones’ of the martyrdoms, had been
raised against P(aul) by the Ephesian populace (cf xv. 325
also Acts xxii. 22)” (Findlay 567 ad 1 Cor 415). The
word is fully illustrated by Wetstein ad /.c.: see also Lietz-
mann in HZN7.
The verb (Deut 1819) is found in Didache iii. 4 μηδὲ
ἐπαοιδὸς μηδὲ μαθηματικὸς μηδὲ περικαθαίρων.
‘*rins-
>
περικαθίξω.
For the meaning ‘‘sit around,” “ encircle,” as in Lk 22°°
DG, cf. Chrest. I. 11 B.Fr.(a)?® (B.c. 123) εἰς τὴ]ν πόλιν
ἐπιβαλόντες μ[ετὰ τ]ῶν ἱκανῶν καὶ ἱϊππ]έῳν περιεκάθισαν
ἡμῶν τὸ φρούριον.
06
ff
περιμένω
περίκειμαι.
For the literal sense “‘ wear,” ‘“‘carry,”’ c. acc., as in Ac
2829 (cf. 4 Macc 12), cf. OG/S 56°? (B.c. 238) περικει-
μένων τὰς ἰδίας βασιλείας (‘‘diadems ”’) (cited by Mayser
Gr. p. 34). ‘Vhe metaphorical usage is seen in the
illiterate P Lond 1926!* (mid. iv/A.D.), where a certain
Valeria asks for Paphnutius’s prayers—peydhw yap νόσῳ
περίκιμε δυσπνήας δινῆς (1. περίκειμαι δυσπνοίας δεινῆς),
“‘for I am afflicted with a great disease in the shape of a
grievous shortness of breath ’’ (Bell): cf. Heb 5%, and from
literary sources Theocritus xxiii. 13 f. φεῦγε 8 ἀπὸ χρὼς]
ὕβριν τᾶς ὀργᾶς περικείμενος, Anth. Pal. xi. 38 πῖνε καὶ
ἔσθιε καὶ περικεῖσο ἄνθεα.
περικεφαλαία,
“helmet ᾿᾿ ; cf. P Petr III. 140(α)8 (accounts—ili/B.C.)
περικεφαλαίας καὶ θήκης v, ““ὅο dr. for a helmet and
sheath,’’ and Sy// 522 (=#%958)?9f (ii/B.c.), where a
περικεφαλαία is first prize in a javelin-throwing contest,
together with three λόγχαι, and is also offered, together
with a κόντος (‘‘ the shaft of a pike’’), as a prize for the best
καταπαλταφέτης.
περικρατής,
“ἐ ραϊπίηρσ the mastery over’? (Ac 2715), is found in the
apocryphal Sus (Θ) 39 A. For the verb see the Arovem. to
the Gnomon®*. (c. A.D. 150) (= BGU V. 1. p. 10) ὅπως ...
εὐχερ[ῶς] τῶν πραγμάτων περικ[ρ])]ατῇς, “in order that you
may easily master the business”: cf. M. Anton. x. 8. 2.
περικρύπτω,
“‘conceal,”’ ‘‘hide.’’ Cf. Lk 133 περιέκρυβεν, a late impf.
from a pres. περικρύβω, not found in the NT (see Blass Gr.
,
p. 41). For the simplex see Ev. Petr. 7 ἐκρυβόμεθα. MGr
κρύβω.
περικυκλόω,
“encircle”? (Lk 1943) : cf. the iv/A.D. letter of a deacon
to a bishop (see Archiv iv. p. 558), where the writer
remarks—q yap εὐφημία σου, πάτερ, περιεκύκλωσεν τὸν
κ[όσ]μον ὅλον ὡς ἀγαθὸν πατέρα (/. ἀγαθοῦ πατρός, Wilcken)
(P Lond 9819 Ξε ΠΠ|. p. 242, Chrest. |. p. 157). Περικυκ-
λωθέν is used adverbially in the late P Lond 483177 (a.p.
616) (ΞΞ 11. pp. 325, 328).
περιλείπομαι,
‘Cam left over’’ (1 Thess 41517, with Milligan’s note) :
cf. PSI IV. 40912 (iii/B.c.) λοιποὶ περιελείφθησαν eis τὰς
θυσίας, 25. VI. 57114 (iii/B.c.) οὐθέν μοι περιλείπεται, P Par
63158 (B.c. 164) (= P Petr III. p. 32) βραχεῖα (sc. γῆ)
παντελῶς ἀγεώργητος περιλειφθήσεται, ‘a very-small portion
of the land will be left uncultivated ’’ (Mahaffy), and BGU
IV. 113212 (B.c. 13) TO περιλελιμμένον αὐτῶι μέρος.
περιμένω,
‘wait for’ (Ac 14) ; cf. P Giss I. 73. (time of Hadrian)
ἐκομισάμην cov τὴν ἐπιστολὴν ἡδέως καὶ περιμένω σε,
P Oxy XIV. 1762?° (ii/iii A.D.) οὕπω μέντοι eis διαλλαγὰς
ἐλθεῖν ἠθέλησεν... σὲ περιμένων, ἀπιὶ BGU II, 388i 89
(ii/iii A.D.) é[v] ἣ πλαστυγραφίᾳ περιμ[ένο]ν ἐστὶν τὸ ὄνομα.
πέριξ
πέριξ,
“round about ’’ (Ac 518), formerly a nom. sing. (Boisacq
p- 772), and rare in Attic prose, cf. PSI IV. 3175 (A.D. 95)
πάϊντες οἱ πέριξ, and Aaibel 468! Aalveos στήλη pe πέριξ
ἔχει.
περιούσιος.
The appearance of Ἱπεριουσι[ between hiatus in CP Herm
I. 324 is tantalizing, as there is no indication in this tiny
fragment what the meaning may be. The verb περίειμι,
“survive,” may be illustrated from P Oxy I. 37% 25 (A.D. 49)
(= Chrest. 11. p. 87, Selections, p. 50) <tTav> στα]τήρων
πίερ]ιόντων, ‘the staters (forming a nurse’s wages) remain-
ing in my possession,’’ 24. IT. 24.310 (A.D. 79) ὁπότε περιῆν,
‘in her lifetime ’’ (Edd.), and P Strass I. 52° (A.D. 151)
τὰ... περιεσόμενα π[άν]τα εἰς τὸ ἴδιον.
For the subst. see P Fay 2018 (Imperial rescript —ili/iv A.D.)
οὐ Sia περιουσίαν πλούτου, ‘not owing to a superfluity of
wealth,” and P Flor III. 3671 (iii/A.D.) where the writer
complains that his correspondent is despising his friends—
πλούτῳ γαυρωθεὶς (‘‘ puffed up’’) [καὶ] πολλῇ χρημάτων
περιουσίᾳ. In the important letter of Claudius to the
Alexandrines, P Lond 1912 (A.D. 41), the Emperor enjoins
the Jews to enjoy in a city not their own 5 περιουσίας
ἁπάντων ἀγαθῶν, ‘‘an abundance of all good things ’’ (Bell).
Cf. also Gnomon 6 (c. A.D. 150) (= BGU V. 1. p. 13)
τετάρτου μέρους ἧς ἔχει περιουσίας, and P Oxy XIV. 1642”
(A.D. 289) τῶ]ν ἐν περιουσίᾳ τυγχανόντων.
Reference should be made to Lightfoot On α Fresh
Revision® App. I. p. 217 ff ‘On the words ἐπιούσιος,
περιούσιος.᾽᾿
περιοχή
in the literal sense of ‘‘compass,’’ ‘‘circumference,”’
occurs guva/er in connexion with certain measurements’ of a
piece of land in BGU 11. 492 (a.D. 148-9): cf. also the late
P Hamb 1. 232° (A.D. 569) μετὰ τῆς καθόλου αὐτοῦ περιοχῆς,
“mit allem was dran und drum ist’ (Preisigke). For the
use in Ac 883 of a ‘* passage ”’ (of Scripture) see the reff. s.v.
περιέχω, and cf. Cic. ad Alt. ΧΙ. 25. 3 ergo ne Tiront
guidem dictavi, gut totas περιοχάς persegur solet, sed
Spintharo syllabatim. Inthe LXX περιοχή has the mean-
ing ‘‘siege,’’ and sometimes apparently ‘‘ stronghold ’’: see
Conybeare and Stock LXX Selections, p. 305.
περιπατέω.
On the ethical use of this verb ‘‘ conduct my life,’’ corres
sponding to the Heb. 304, see Proleg. p. 11. For the
literal meaning ‘‘ walk,’’ ‘“‘go about,’”’ cf. BGU III. 846°
(ii/A.D.) (= Selections, p. 94) σαπρῶς παιριπατῶ (/. περι-
πατῶ), “1 am going about in a disgraceful state,’’ P Fay
126? (ii/ili A.D.) περ[]πατοῦντός pov σὺν τῷ πατρί, and BGU
II. 380!8 (iii/A.D.) περπατῶ (Δ περιπατῶ) μετὰ οὗ ἐὰν εὕρω.
In P Lond 9811} (iv/A.D.) (= III. p. 242, Ολγεςί. I. p. 7157)
περιοδεύομεν Kal περιπατοῦμεν νυκτῆμαρ, the words are
addressed apparently by subordinate church officials to a
bishop: see Ghedini Le¢tere, p. 170f.
See further, for an interesting parallel to Rev 31, Kazbel
3872! (ILI. fere saeculi)—
ὃ κτώμενος δὲ πολλὰ μὴ τρυφῶν [σ]ὺν τοῖς φίλοις
οὗτος τέ[θ]νηκε περιπατῶν καὶ ζῇ νεκρ[οὔ βίον.
507
,
TrEPLTFOLE@
In Menander ’Emutp. 12 δίκας λέγοντες περιπατεῖτε, the
verb is almost = ‘‘live.”’
περβατώ.
MGr περιπατῶ, περπατῶ,
περιπείρω.
For the metaph. use of this verb“ pierce” in 1 Tim 610, cf.
Philo πε. 1 (ed. Cohn) ἀνηκέστοις περιέπειρε κακοῖς, and
the other passages cited by Wetstein from late Greek.
περιπίπτω.
For περιπίπτω, “fall in with,” as in all its NT occurrences
(Lk 10%; Ac 274%, Jas 17), cf. P Oxy XIV. 163979 (B.c. 73
or 44) ὅπου ἂν τῶι καθόλου περιπίπτῃς ἡμῖν, ‘‘in any
place whatsoever where you may encounter us” (Edd.),
P Tebt Il. 278% (early i/A.D.) θυμοῦ περιπεσίῖτε( -Ξεῖται),
“the will meet with anger,’’ P Ryl I. 28%#° (mmantic—iv/A.D.)
ἐὰν δὲ] ὁ ἐχόμενος μερίμναις πολλαῖς περιπεσεῖται καὶ
κακοπαθίαις, “1 the next (toe quiver) he will be involved
in much anxiety and distress,’’ and from the inserr. Sy//
226 (= 3 495)°® (c. B.C. 230) διότι μεγάλοις διαπτώμασι
περιπεσεῖται ἡ πόλις, and the imprecatory formula to prevent
violation of tombs as in C. and B. ii. p. 702, No. 636 (A.D.
234) ὃς ἂν κακουργέσι τοῦτο, τοιούταις (!) περιπέσοιτο
συμφοραῖς.
The word is claimed as medical by Hobart p. 129f., but
for its wider usage cf. Wetstein ad Lk /c., Field Motes
p- 61, and add Pe/agia-Legenden p. 915, where it is stated
that a harlot cannot be baptized without sponsors, ἵνα μὴ
πάλιν ἐν τοῖς αὐτοῖς εὑρεθῇ περιπίπτουσα.
The 1 aor. is seen in a new comic fragment (? Menander :
Demianczuk Suppl. Com. p. 63) :—
ἄνθρωπος yap dv
ἀνθρωπίναις περιέπεσα συμφοραῖς.
περιποιέω.
For the mid. ‘make my own,” “ἀσηϊῖγα for oneself,”
as in 1 Tim 313, see P Tor II. 87 (B.c. 119) (ἑαυτ)ῶι
μεγάλην ἐξουσίαν περι(ποιούμενος), and cf. P Amh II.
34 (ad)? (c B.C. 157) πλεῖόν τι περιποιούμενοι τῶι βασιλεῖ,
‘gaining more for the king.’’ For the corresponding use
of the act cf. P Oxy II. 2793 (A.D. 44-5) βο]υλόμ(ενος)
πλεῖον περιποιῆσαι τοῖς Sy[por]iors, 20. I. 58° (A.D. 288)
ὄφελος piv οὐδὲν περιποιοῦσιν τῷ ταμείῳ, “they secure
no advantage to the treasury” (Edd.), 76. XVI. 1892%4
(A.D. 581) τὸ ἱκανὸν [το]ῦ αὐτοῦ χρέους περιπ[οιῆ]σαι,
“to make up the equivalent of the said debt’ (Edd.),
P Flor IIL. 295° (vi/A.D.) ἀζωτίαν ἑαυτοῖς περιποιοῦντες,
and from the inscrr. Sy// 226 (= %495)#4 (B.C. 230)
οὐκ ὀλίγα χρήματα περιεποίησε τῆι πόλει. Cf. also
Pelagia-Legenden p. In P Fay 1118 (A.D. 95-6)
(= Selections, p. 66) τὼ (2. τὸ) αἰτίωμα (cf. Ac 251)
περιεπύ(Ξεοι)ησε is rendered by the editors “«shifted the
blame,’’ in accordance with what seems to be the natural
meaning of the context. In support of this unusual meaning
for περιποιέω Dr. Hunt thinks that cou must be under-
stood, and refers us to the somewhat similar passage 1n
Isocr. p. 150 E, where the common reading is μεγάλην
αἰσχύνην τῇ πόλει περιποιοῦσιν (ποιοῦσιν Blass, περιαπ-
τοῦσιν Cobet), and to Polyb. v. 58. 5 χωρὶς τῆς αἰσχύνης,
ἣν περιποιεῖ νῦν τῇ βασιλείᾳ.
AS
περιποίησις
περιποίησις.
See P Rein 52? (ili/iv a.p.) ὑμῖν ἐγράφη τὴν περιποίησιν
τοῦ σείτου Kal τὴν ἀναπομπὴν δηλῶσαι, where the editor
notes that περιποίησις means ‘‘soit acquisition ou pro-
duction, soit conservation”: here he doubtfully selects
“production,” but in view of the following ἀναπομπήν,
‘“préservation ’’ would be better (cf. P Flor II. p. 89). In
P Tebt II. 317° (A.D. 174-5) τὸ THs περιποιήσεως δίκαιον
is rendered ‘‘claim of ownership,’’ which may be set by
Eph 114, where the ‘‘ownership” is ought back after
alienation.
περιραίνω
(for form, cf. WH Wores?, p. 1391.}, “sprinkle round
about” (Rev 19138*): cf. Sy// 566 (= 3982)8 (after B.c.
133) ἀπὸ δὲ τάφου Kal ἐκφορᾶς περιρασ(--ν)άμενοι, 7+. 567
(ΞΞ 5. 983)}5 (1,4...) ἀπὸ συνουσίας νομίμου αὐθημερὸν
περιραναμένους καὶ πρότερον χρεισαμένους éXatw—with
reference to the purification required before entering sacred
precincts. A περιραντήριον (for form cf. Kiihner-Blass ii.
p- 281) is mentioned amongst temple furniture in Sy// 7547.
Cf. Menandrea p. 140° (after massage and purification with
brimstone) ἀπὸ κρουνῶν τριῶν ὕδατι περίρραν (αι), ‘sprinkle
yourself with water from three fountains.”
περιρήγνυμι.
In Ac 16” περιρρήξαντες is generally understood (AV,
RV) of ‘stripping off’’ the garments of the prisoners in
preparation for a beating (cf. 2 Macc 438). Ramsay, how-
ever, refers the action to the Praetors themselves, ‘‘ rent
their clothes in loyal horror, with the fussy, consequential
airs that Horace satirises in the would-be Praetor of a
country town (Sat. I. 5, 34)” (Paul, p. 219). The verb
is thus taken as practically synonymous with the well-known
διαρρήσσω with ἱμάτια, χιτῶνας (Mt 2655, a/.), as expressive
of a gesture of horror. In support of this rendering Mr.
K. L. Clarke kindly refers us to Acta Thomae 63 (Lipsius-
Bonnet II. ii. 180) τὴν ἐσθῆτα περιέρρηξα καὶ τὰς χεῖρας
ἐπὶ τὴν ὄψιν ἐπάταξα, and cites Cyril’s note on Ac 1413
ἔθος ἐστὶν ᾿Ιουδαίοις ἐπὶ ταῖς κατὰ θεοῦ δυσφημίαις περι-
ρηγνύναι τὰ ἱμάτια (Cramer’s Catena 71 loc.).
περισπάω.
The late metaph. use of περισπάω -- “΄ distract,’’ ‘ worry,”
in Lk 10% is well attested in the Κοινή--Ῥ Lond 24?!
(B.c. 163) (= I. p. 32f., UPZ i. p. 117f.) δὲ. ἣν αἰτίαν
περισπώμενος ὑπὸ τῆς Ταθήμιος, 20. 24 ἀξιῶ οὖν σε μὴ
ὑπεριδεῖν με περισπώμενον, and 74.29 ὅπως καὶ αὐτὸς τῆι
Ταθήμει ἀποδοὺς μὴ περισπῶμαι, ‘that I may be able to
pay Tathemis and be no more worried,” P Grenf I. 15°
(B.C. 146 or 135) ὅπ]ως μὴ περισπώμεθα ἐπὶ τὰ [.. .. . .. 1
τα κριτήρια, P Tebt 1. 4335 (B.c. 118) ὅπως μηθενὶ ἐπιτρέπηι
τί.Ἰυπί. .]ov περὶ τῶν αὐτῶν παρενοχλεῖν ἡμᾶς μηδὲ
περισπᾶν κατὰ μηδεμίαν παρεύρεσιν, ‘in order that no
one may be allowed to molest us on the same charges or
to annoy us on any pretext whatever’’ (Edd.), and 20.45
ἐὰν ἧι ola προφ ép>erat προνοηθῆναι ὡς οὐ περισπασθή-
σονται, ‘‘if the allegations are correct see that he is not
molested,’’ where we find παρενοχληθήσεται written above
περισπασθήσονται, as if the verb in the sense of ‘‘ distract ”
> ςς
508
,
περισσος
was not sufficiently clear ; cf. also P Oxy IV. 7435 (B.c. 2)
ἐν τῷ δέ pe περισπᾶσθαι (for constr. see Proleg. p. 14) οὐκ
ἠδυνάσθην συντυχεῖν ᾿Απολλω(νίῳ), ‘owing to my worries
I was unable to meet Apollonius’”’ (Edd.).
For the more literal sense ‘‘ draw ΟΥ̓, ‘‘ draw away,” cf.
P Lond 43% (B.c, 168) (=I. p. 31, UPZi. p. 301, Selections
p- 11) εἴπερ μὴ ἀναγκαιότερόν ofe] περισπᾶι, and P Tor
I.1v-86 (B.c. 116) mponvéykato τὸν “Epplay κατὰ κενὸν περι-
εσπακέναι, where in his note (p. 139) the editor describes
περισπᾷν as ‘‘circumagere aliquem, eumque in diversa
trahere decipiendi causa.” In P Par 63% (B.c. 164) (= P
Petr III. p. 26) the verb is used of ‘‘ distraining” furniture—
Tas ἀποσκευὰς. . . περισπᾶν. For the subst., as in Tob
τοῦ δὲ, cf. P Tebt II. 3931 (A.p. 150) περισπασμῶν χάρειν,
“on account of his anxieties,” and M. Anton. xii. 2 (quoted
S.U. Teptaipéw). See also s.v. ἀπερισπάστως, and the
citations from late Greek in Herwerden Lex. s.v. περι-
σπάω.
περισσεία,
“‘superfluity,” ‘‘surplus.” Though Grimm-Thayer (p.
695) include this subst. in their list of so-called ‘‘ Biblical’’
words, they inconsistently append the note ‘‘ Inscr.,” and
Deissmann (ZA2Z, p. 80) has now furnished two interesting
exx. from this source. The first is from C/G I. 1378,
where a president of the games is described as—rhv
περισσείαν ἀποδοὺς πᾶσαν τῇ πόλει τῶν ἀγωνοθετικῶν
χρημάτων, ““Πανίηρ handed over to the city the whole
surplus of the money belonging to the presidents of the
games.” The second is again from a pagan inscr.. BCH
xxi. (1897), p. 65 ἐκ περισειῶν (λ περισσειῶν), ‘ from
superfluous (money).” Add /GSef¢ 322 ἐκ τῆς περισσήας.
περισσεύω,
with the meaning ‘‘remain over,” as often in the NT
(Mt 15%’, a/.), occurs in Sy// 306 (= 3672)9 (B.c. 162-0) εἰ
δέ τι περισσεύοι ἀπὸ τῶν τόκων, and 10. %2501i 3 (B.C.
338-7) τῶν] σκευῶν TOL περισσευσάντω[ν σταδίου. The
common Pauline sense ‘‘ have abundance” survives in MGr
περισσεύω.
περισσός,
“over and above,” “ superfluous,” in popular Greek is
often in its compve. and superlve. forms practically equiva-
lentto πλείων, πλεῖστος, a usage which is fully developed in
MGr.
Exx. of the word are P Tebt II. 4594(B.c. 5) (= Wit-
kowski®, p. 126) καὶ ὃ ἐὰν περισσὸν γένηται, μέτρη[σ]ον
αὐτοῖς κομισάμενος τὴν τιμὴν τοῦ λοιποῦ, P Fay 1111!
(A.D. 95-6) (= Selections, p. 66) περισὸν [ἐν]ετιλάμ[η]ν
φυ(ΞΞ σοι) εἰς Διο[νυσι]άδα μῖναι, “1 gave you strict charges
to remain at Dionysias,’’ 126. 11735 (A.D. 108) περιτὸν
γέγραπται, ‘more than enough has been written.” Chresé.
I, 2384-4 (c. A.D. 117) περισσὸν ἡγοῦμαι διεξωί --ο᾽δέστερον
ὑμεῖν γράφειν, “1 count it superfluous to write you at
greater length,’’ and P Tebt II. 423!° (early iii/A.p.) ἐὰν
εὕρῃς ἀγοραστὰς τῶν περισσῶν ὄνων, παραχώρησον μέχρι
τρ(ιδῶν, ‘if you find-any purchasers of the surplus donkeys,
get rid of as many as three’’ (Edd.). Add from inserr.
Cagnat IV. 317% (end i/B.C.) ἐκ τῶν περισσῶν τῆς [ἑορτῆς
” κε ,
’
περισσοτέρως
χρηϊμάτων καθειέρωσεν, and C. and 8, ii. p. 658, No.
611—
τὸ ζῆν τροφὴ πό[τ]ος τε. ἠτι[μασμένα ἢ
περισσὰ δέ ἐστι τὰ ἄλλα [ἃ ἀνθρώποις μέλει ὃ
For the compve. cf. P Flor II. 12723 (Α.Ὁ. 256) πάντως
περισσότερον, *‘ in every possible way,’ and BGU II. 380?°
(iii/A.D.) (= Selections, p. 105) where a mother writes to
her sick son, ἐτολότην (/. ἐθολώθην), ὥς σου περισ(-- σσ)ό-
τέρον νωχελενομένου (cf. Aq Prov 18%, 2419, Job 24), “1
was troubled because you were only able to walk so
slowly.”’ See also Dieterich Untersuchungen, p. 181 n.?,
though we have not been able to trace his reference to BGU
13, 8.
περισσοτέρως,
in the strong sense ‘more exceedingly,’’ as in 2 Cor 71%,
may be illustrated by P Giss I. 2512 (ii/A.p.) ἵνα πε-
ρισσ[ο]τέρως αὐτῷ μελήσῃ διὰ τὸ ipis αὐτὸν προτρέπεσθαι.
περισσῶς.
For περισσῶς, ‘‘superfluously,” with reference to what
precedes, cf. P Amh II. 132? (early ii/a.p.) περισ (ods
μοι ἔγραψας περὶ τοῦ μισθοῦ τῶν ἐργατῶν, “it was un-
necessary for you to write to me about the wages of the
labourers ’’ (Edd.). In P Tebt II. 488 (a.p. 121-2)
περισσῶς Kal νοῖν (1. viv) ἐνκαλεῖς the adv. has rather
the meaning ‘‘exceedingly,” as in Ac 2611, See further
Blass-Debrunner § 60, 3.
περιστερά
(a Semitic borrowing=bird of Istar) is common in the
sense of ‘‘dove,’”’ cf. e.g. P Flor ΠῚ. 361° (a.p. 82-3)
περιστερὰς ἑκατόν. The diminutive περιστέριον is found in
BGU IV. 1095! (A.D. 57) ἱμακάτιον περιστερᾳίων (1.
ἡμικάδιον περιστερίων), ““ἃ half-jar of (preserved) pigeons,”
and περιστερίδιον in BGU II. 5967 (A.D. 84) (= Selections,
p- 64) where the writer invites a friend to accompany the
bearer of the letter, ὅπως εἰς τὴν ἑω(--οἱρτὴν περιστερείδια
ἡμεῖν ἀγοράσηι, ““{παᾶΐ he may buy for us young pigeons for
the feast,” P Giss I. 80° (ii/a.p.) τὰ [π]εριστερίδι[α καὶ
ὀ]ρνυθάρια, ἃ οὐκ ἤωθα ἐσθεῖν, πέμψον . .., and P Lond
ined. Inv. N. 1575 (iii/a.D.) (cited by Olsson Papyrusbrzefe,
P- 195) μνημονεύσατε τῶν περιστεριδίων ἡμῶν (a schoolboy
to his father). In P Oxy VIII. 11278 (a.p. 183) we have
the lease of the upper-room of a house with a pigeon-cote
--τὸν ὑπερῷον τόπον tis... οἰκίας καὶ ὃν ἔχει ἐκεῖ
περιστερεῶνα : cf. Wilcken Archiv i. p. 129, Luckhard
Privathaus, p. 99.
According to Plummer 7CC ad Lk 325, in ancient Jewish
symbolism the dove is Israel, and not the Spirit, but see
Nestle ZN7IV vii. (1906), p. 358f., and Abrahams Studies
in Phartsaisn? i. Ὁ. 47 ff.
περιτέμνω
is always used in the LXX for the ceremonial act of
circumcision, and Deissmann (4S p. 151 ff.) has suggested
that the choice of this particular compound by the LXX
translators may have been due to the fact that it was ‘‘in
common use as a technical term for an Egyptian custom
similar to the Old Testament cércumczsion.” He cites by
509
,
περιτρέπω
way of illustration P Lond 2413 (B.c. 163) (=I. p. 32, UPZ
i. p. 117) ὡς ἔθος ἐστὶν] τοῖς Αἰγυπτίοις περι[[τε]]-
τέμνεσθαι (see further below), and BGU I. 3471} (a.p.
171) where we read of a boy—rrepit]pnOqvat [kata] τὸ ἔθος.
To this evidence we can now add a series of documents
dealing with the priests of Soknebtunis, P Tebt II. 291-3:
see especially 292 (a.p. 189-190), where a priest makes
request to the strategus that κατὰ τὸ ἔθος ἐπιϊστολὴν.. .7
γραφῆναι ὑπὸ σοῦ t[¢ κρατίστῳ ἀρχιερεῖ ἵνα] συνχωρή-
σαντος αὐτοῦ δυν[ηθῶσιν οἱ παῖδες] περιτμηθῆναι καὶ τὰς
ἐπιβαλλο[ύσας ἱερουρ]γίας ἐπιτελεῖν, “ἴῃ accordance with
custom a letter should be written by you to his highness the
high-priest in order that, his permission being given, the
boys [his own son and another boy] may be able to be
circumcised and to perform the sacred offices assigned to
them” (Edd.).
Other documents of a similar character are P Tebt IT.
314 (ii/A.D.), Preisigke 15 (A.D. 155-6), BGU I. 82 (a.p.
185) and PSI V. 454 (A.D. 320). See further Wilcken
Archiv ii. p. 4ff., and Otto Przester i. p. 213 ff.
It is clear, accordingly, that circumcision was in Egypt
the necessary ritual preparation for a priest. The con-
ception of Israel as a nation of priests is well illustrated
by this connotation of the rite in a neighbouring land: we
can recognize, moreover, how ‘‘uncircumcised’’ (ἀπερ-
ίτμητος) means so clearly ‘‘ unclean,” when we see the
rite applied to a class whose business it was to be capable
of entering the presence of the gods. That circumcision
in Egypt was not, however, confined to candidates for the
priesthood is shown by P Lond ἀξ, where it is applied to
a girl on reaching puberty, and in preparation for marriage :
see further Wilcken in UPZi. p. 118.
περιτίθημι,
‘place around,” ‘‘clothe with,’’ as in Mt 2755, may
be illustrated from PSI I. 6417 (i/B.c.?), where a woman
who has offered to live with a man as his wife promises not
to carry off certain articles of adornment if she leaves him—
ἐὰν ἄλλα χρυσίου κόσμου μετὰ τὰ προκείμενα .. .]. -
ρησας μοι περιθῇς, οὐκ ἀπελε[ύ]σομαι αὐτ[ὰ] ἔχουσα. For
the metaph. meaning ‘‘bestow,”’ “‘ confer,” as in 1 Cor 1255
(cf. Esth 12°), see BGU IV. 114139 (B.c. 14) εἰ σὺ μέν μοι
καὶ τιμὴν περιτιθεῖς, P Giss I. 7gii 5 (c. A.D. 117) ὡς εἰμὶ
γυνὴ [π]ᾶσαν σπουδὴν περιτίθεμαι, and OG/S 3315 (mid.
ii/B.c.) ὅπως δὲ καὶ σὺ εἰδῆις ὅτι περιτεθείκαμεν (εἴ.
Meisterhans Gr. p. 189) τὴν τ]ιμὴν καὶ ταύτ[ην] τῶι
᾿Αθηναίωι.
περιτομή.
P Tebt 11. 3145 (ii/A.p.) πιστεύω σε μὴ ἀγνοεῖν ὅσον
κάμ[α)τον ἤνεγκα ἕως τὴν [π]ερι[το]μὴν ἐκπλέξω ἐπιΐη-
τοῦντος τοῦ [ἀ]ρχιερέως τὸν παῖδα ε[ἰ]δῖν, “I believe you
are aware how much trouble I had in getting the circumcision
through, owing to the high-priest’s desire to see the boy ig
(Edd.). See s.v. περιτέμνω.
περιτρέπω,
“turn round,” ‘‘turn” (Ac 2623 : cf. Jos. Ant. IX. 72
(iv. 4) ταῦτα τόν Te’Iuépapov καὶ τοὺς παρόντας cis χαρὰν
περιέτρεψε, and Plut. Pyrrh. 7 περιετρέψατο (for ἐτρέψατο,
Herwerden Lex.) καὶ κατέβαλε τὸν Πάνταυχον.
περιτρέχω
περιτρέχω,
“run round” (Mk 6°: cf. Apoc. Petr. 5), is found in
P Flor 11. 1207 (A.D. 254) περιτρέχων τὰ[ς] ἅλως, ‘ going
round the threshing floors”: cf. PSI I. 9927 (fragment of a
comedy—ii/A. D.) περιδραμών.
περιφέρω.
With περιφέρω, ‘carry about,” in 2 Cor 412, cf. P Oxy
XIV. 16647 (iii/A.D.) [[a]]raca yap ἡμῶν ἡ ἡλικία ἐν τοῖς
στέρνοις σε περιφέρει, ‘for our whole youth carries you in
their hearts’’—a friendly letter to a gymnasiarch. In Sy//
803 (= ὃ 1169)® (c. B.C. 320) it is said of a man blinded in
battle—tay Adyxav [ἐνιαυτὸν ἐν τῶι] προσώπωι περιέφερε.
For the adj. see M. Anton. i. 15 τὸ κρατεῖν ἑαυτοῦ καὶ κατὰ
μηδὲν περίφορον εἶναι, ‘‘self-mastery and stability of pur-
pose” (Haines). P Tebt I. 12!7 (B.c. 118) περιφορὰν δὲ
δὸς Διονυσίωι χάζιξριν τῆς εὐθυμετρίας is rendered by the
editors, ‘* give the turn-table (Ὁ) to Dionysius for the survey ”’
cf. Eccles 212 & A, where περιφορά = ‘‘error.’’ Περιφέρεια
in its literal sense of ‘‘ circumference” is found in the plur.
in Pretsighe 358} (iii/B.c.).
περιφρονέω,
ἐς ἀΘΞΡΊΞΕ ΣΝ (Mit) 210): ich ΠΡ Oxy. ΤΡ 1116 ΓΑ ὩΣ 303),
where a widow complains to the praefect regarding two
overseers who περι[φ]ρονοῦντές μου τῆς ἀπραγμ[οσύνης,
“*despising my inability,’ had mismanaged her affairs, and
P Gen I. 141! (Byz.) (Berichtigungsliste, p. 159) διὰ τὸ μὴ
περιφρονεῖν με περὶ τὰ ἔνδοξα πράγματα.
περίχωρος.
In Ac 145 ἡ περίχωρος (sc. γῆ) describes ‘‘ the country
that lies round”’ the two cities of Lystra and Derbe, ‘‘ where
there were no cities but only villages organized after the
Anatolian style, not according to the Hellenic municipal
fashion” (Ramsay Recent Discovery, p. 39 π.ῖ: cf. CRE
p- 47 ff.).
περίψημα,
as distinguished from περικάθαρμα (7.v.), the ““ rinsing,”
is the ‘‘scraping” ofa dirty vessel. It is found in Tob tas
where the meaning may be either ‘‘offscouring ’’ (cf. Ignat.
Eph. xviii. 1) or *‘ransom.” For this latter meaning cf. the
phrase περίψημα ἡμῶν γενοῦ, which, according to Photius
/ex., was pronounced over the criminal who at Athens was
flung into the sea as a propitiatory offering to avert public
calamity. From this, περίψημά σου came to be used as an
epistolary formula much like ‘‘your humble and devoted
servant ’’: cf. Ignat. 221. viii. 1 with Lightfoot’s note ad /.,
and especially the Festal Letter of Dionysius of Alexandria
(Eus. HZ. vii. 22. 7), who says that this ‘‘ popular saying
which always seems a mere expression of courtesy” (τὸ
δημῶδες ῥῆμα μόνης ἀεὶ δοκοῦν φιλοφροσύνης ἔχεσθαι) was
translated into action by those Christians who, during the
plague, gave their lives in tending the sick. In this con-
nexion cf. the use of the word in an epitaph by a wife on her
husband—edoxet, κύριέ μου Μάξιμε, ἐγώ σου περίψημα τῆς
καλῆς ψυχῆς (cited by Thieling Der Hellenismus in Klein-
afrika, p. 34).
510
,
TTETELVOS
For the verb Herwerden (Lex. σοῦ. περιψῆν) cites an
inscr. from Delos of B.c. 250, BCH xxvii. (1903), p. 74°4
σπόγγοι περιψῆσαι τὰ ἀναθήματα.
περπερεύομαι,
‘«play the braggart,’’ which meets us first in 1 Cor 134,
occurs later in M. Anton. v. 5, where it is associated with
ἀρεσκεύομαι, ““ play the toady.” Mr. W.K. L. Clarke kindly
supplies us with a reference to Basil Regu/ae xlix. 423 A:
τί ἐστὶ τὸ περπερεύεσθαι ; πᾶν ὃ μὴ διὰ χρείαν, ἀλλὰ διὰ
καλλωπισμὸν παραλαμβάνεται, περπερείας ἔχει κατηγορίαν.
The compd. ἐνπερπερεύομαι is found in nearly the same sense
in Cic. az Att. i. 14. 4: cf. also Epict. ii. 1. 34. For the
connexion of the verb with δαῦ2έξ, ‘* puff up,” see Boisacq,
Pp: 774-
”
Πέρσις.
For this proper name (Rom 1612) Rouffiac (Recherches,
P. 90) cites exx. not only from Rome (/G II. 768), but from
Thespis (7G VII. 2074), and from Egypt (Βα III. 895
(ii/A.D.), as amended p. 8). No conclusive argument can
therefore be drawn from it any more than from the other
proper names in Rom 16 as to the doca/e of the Church to
which they belonged: cf. Lightfoot PAz/éppzans* p. 171 ff.,
Lietzmann HZNT ad Rom 16, and Milligan Documents,
p. 182 ff.
πέρυσι.
For the phrase ἀπὸ πέρυσι, “last γεατ,᾿᾿ cf. BGU II.
5311. (ii/A.p.) εἰσὶν ἐν τῶι κεραμεῖ ἀπὸ πέρυσι (Spax-
pat) ιβ, P Oxy I. 11413 (ii/iii 4.1.) ἀπὸ Τῦβι πέρυσι : see
Deissmann BS p. 221. Πέρυσι alone is seen in P Petr II.
4(11)® (B.C. 255-4) ἣν ἐσκάψαμεν πέρυσι, ‘which we dug
last year,’’ P Giss I. 694 (A.D. 118-9) Kal yap πέρυσι ἐπὶ
τὴν παράλημψιν τῶν ἱματίων αὐτὸν παρά σοι κατέλειψα καὶ
νῦν δὲ. . . , P Oxy III. 488* (ii/iii A.D.) καὶ γὰρ καὶ πέρυσι
πρὸς τούτοις ἕτερά με κακῶς παρέγραψεν, “for last year also
he made other false entries in his register concerning me
besides this” (Edd.), and P Fay 1351 (iv/a.D.) χρεωστῖς
yap kal Tod πέρυσι λαχανοσπέρμου ἀρτάβην play ἡμίσιαν,
‘for you have been using since last year one and a half
artabae of vegetable seed” (Edd.).
The foregoing exx. appear to support the rendering ‘‘ last
year,” rather than ‘‘a year ago’”’ or ‘‘ for a year past’ in
2 Cor 810, 93 (cf. AV, RV). For the bearing of this upon
the date of the Ep., see Lake Harlier Epistles of St. Paul,
p- 141f.
For the adj. περυσινός cf. PSI VI. 560% (B.c. 257-6 ?)
ἐμπυ]ρ[ισ]μὸν τῆς περυσινῆς (sc. ξυλοκοπίας), “burning of
last year’s (cut wood),” and Crest. I. τ6γ18 (8.6. 131) εἰ[5]
πλήρωσιν τῆς περυσινῆς [ἐγ]λήψεως (‘collecting’). MGr
πέρυσι, ‘of last year.”
ce 2
σπετεινός,
“flying,” or as ἃ neut. subst. “4 bird”: Ostr 1523°
(B.C. 127-6) ἔχω παρὰ σοῦ τὸ τέλος τῶν πετεινῶν, P Leid
Wi 88 (ii/iii A.D.) (ΞΞ 11. p. 101) ἐὰν ἐπίπῃς (1. ἐπείπῃς) ἐπὶ
πάντος πετιί == ει)νοῦ εἰς τὸ ὥτιον, τελευτήσει. See also the
new Logion P Oxy IV. p. 5 (= White Sayzngs, p. 8).
Υ 5
TETOMAL :
πέτομαι.
P Iand 13%° (iv/A.D.) χαρίζων μοι πετόμενος ἔρχοιρ, ‘for
my sake fly and come to me.’’ The editor compares Cic.
ad Alt. ii. 24. 5 te rogo, ut plane ad nos advoles. For the
literal use of the word we may cite an Ephesian inscr. from
the beginning of v/B.c., relating to augury—Sy// 8or
(=8 1167)! ἐγ μὲν τῆς δεξιῆς és τὴν ἀριστερὴν πετόμενος,
Hp μὲν ἀποκρύψε[ι, δεξιός, ‘‘in flying from right to left, if a
bird conceal its wing, it is of good omen.”
For the varied forms which this verb exhibits in Rev, the
only book of the NT in which it is found, see Blass-Debrunner
p. 60, where they are referred to an undefined pres. stem
met—: cf. Helbing Gr. p. 83. See also the letter from
a slave to her absent master, P Giss I. 171! (time of
Hadrian) (=Chrest. I. p. 566) Sedov εἰ ἐδυνάμεθα πέτασθαι
καὶ ἐλθεῖν kal προσκυνῆσαί σε, ‘would that I could fly and
come and do obeisance to you!’’ where πέτασθαι may be
pres. inf. from πέταμαι (late prose form), or possibly =
πτάσθαι, 1 aor. of πέτομαι. MGr πετειοῦμαι, πετῶ.
πέτρα,
“a rock’’: PSI IV. 4239 (iii/B.c.) λελατομεύκαμεν δὲ
καὶ λίθους βασιλικοὺς ἐκ τῆς πέτρας, P Leid W** 86 (1i/iii
A.D.) (=I. p. 149) 4(= at) πέτραι, καὶ τὰ ὄρη, καὶ ἣ
θάλασσα. In PSI LV. 433 (B.C. 261-0) πέτρα is used rather
of rocky ground, much like πετρώδης in Mt 13° αὐ, τὰ
σκόρδα (‘‘garlic”) τὰ ἐπὶ τῆς πέτρας, 7 οὐκ ἐφυτεύθη οὖν
ἐπὶ τῆς πέτρας ᾽Οασιτικά : cf. the similar use of πετραῖος in
P Tebt I. 84.-8 (B.c. 118).
For the catastrophic influence of the divine name we may
cite the magic P Leid Vi 31 (iii/iv A.D.) (=II. p. 27) οὗ
τὸ ὄνομα {od} ἡ γῆ ἀκούσασα ἐλεύσεται, ὃ ἅδης ἀκούων
ταρόσσεται.. . . at πέτραι ἀκούσασαι ῥήγυνί -- νυν)ται :
cf. Mt 2752. See also P Osl I. 1255 with the editor’s note.
Πέτρος.
For the occurrence of the name Peter, both in Greek and
Latin, among the inscrr. in the first-century catacomb of
Priscilla at Rome, see Edmundson /he Church in Rome,
p- 52.
The name is found in such early Christian papyrus letters
as P land 11° (iii/A.D.) τῷ κυρίῳ pov ἀδελφῷ Πέτρῳ, PST
III. 208? (iii/iv A.D.) χαῖρε ἐν K(upt)o, ἀγαπητὲ [ἄδ]ελφε
Πέτρε. :
πετρώδης.
See s.v. πέτρα.
πήγανον.
On the use of πήγανον, ‘rue,’ in Lk τι ἢ instead of
ἄνηθον. ‘‘anise,” in Mt 2335, as a proof that Luke here used
a Semitic source and misread NJBY for NNAL’, see Nestle
Exp T xv. p. 528, and ZNTIV vii. (1906) p. 260f.
πηγή,
“spring”: cf. BGU IV. 1120 (B.c. 5) τὴν] ἐν τῇ
ἀντλίᾳ πηγήν, “the spring in the ship's hold,” OG/S 168%
(B.c. 116-81) ἡ τοῦ Νείλου πηγὴ ὀνομαζομέϊ νη, and Aristeas
89 πηγῆς ἔσωθεν πολυρρύτου φυσικῶς ἐπιρρεούσης. The
ΠῚ
βέβηκα πηγὰς εἰς ἐμάς, ‘‘ unde nata sum redeo,” and in the
Christian 7b. 7252 %—
λαβὼ[ν πηγὴν ἄμβροτον ἐν βροτέοις
θεσπεσίων ὑδάϊτω]ν τὴν σήν, φίλε, θάλπεο ψυχήν
ὕδασιν ἀενάοις πλουτοδότου σοφίης.
For tie contrast with φρέαρ, ‘‘ well,” as in Jn 41} cf. M.
Anton. viii. 51 πῶς οὖν πηγὴν ἀέναον ἕξεις Kal μὴ φρέαρ ;
‘“how then possess thyself of a living fountain and no mere
well?’’ (Haines). See also Ramsay Recent Discovery
p- 308 π.2 MGr πηγή, πηγάδι, ‘ fountain,” ‘ spring.”
πήγνυμι,
”
which is used of ‘‘ fixing’’ or ‘‘setting up” the tabernacle
in Heb 8?, is found = ‘‘ plant” in P Lond 41418 (c. a.p.
346) (=IL. p. 292) ἔπηξαν μὲν ἐρίχα[ν] ἀγρὶν (/. ἐρείκην
ἀγρίαν) καὶ σῦκα. For the subst. πῆγμα see 26. 1177178
(A.D. 113) (=III. p. 186) eis πήγματα, and for πῆξις cf.
P Strass I. 3244 (A.D. 261) ἥλους τέσσαρας εἰς τὴν τούτου
πῆξιν.
πηδάλιον,
“‘rudder’’: P Oxy XIV. 1650" (freight account—i/1i
A.D.) πηδαλίου (Sp.) vd (τετρώβολον), ‘rudder 14 dr. 4 ob.,”
76. XII. 14491 (return of temple property—a.D. 213-17)
πηδάλ(ιον) τῆς [Newr(épas) ἢ, ‘Sa rudder representing Neo-
tera” (Edd.), and for the plur., as in Ac 27°, P Lond
1164(2)8 (A.D. 212) (=ITI. p. 164) σὺν... πηδαλίοις δυσί,
“*with two rudders ’’ (said of a boat).
πηλίκος,
““how great,” is often used for ἡλίκος (Blass-Debrunner
§ 304), which is a v./. in Gal 64 B* 33: cf. Col 2! and see
s.v. ἡλίκος. TInAlkos occurs elsewhere in the NT only in
Heb 74 and in the LXX in Zech 25, 4 Macc 15%%. On the
meaning of πηλίκα γράμματα in Gal ἐς. see s.v. γράμμα and
cf. Milligan Documents p. 23 f.
πηλός,
“mud,” ““οἷαγ"": cf. P Oxy XII. 1450* (A.D. 249-250)
τῶν ὀστράκων διὰ πηλοῦ, and the magic P Lond 121°°7
(iii/A.D.) (= L. p. 112) λαβὼν πηλὸν ἀπὸ τρόχου [κε]ραμικοῦ
pitov μίγματος τοῦ θεοῦ. . . From the inscrr. see the law
of astynomy carved at Pergamum in the time of Trajan,
OGTS 433° ἐάν τινες ἐν ταῖς ὁδοῖς χοῦν ὀρύσσωσιν ἢ λίθους
ἢ πηλὸν ποιῶσιν, also Karbe/ 646" ἔ- (|{1ν A.D.), ἃ sepulchral
inscr. deprecating the giving of honours after death—
{avri μοι, εἴ τι ἔχεις, μεταδός, τέφραν δὲ μεθύσκων
πηλὸν ποιήσεις καὶ οὐκ ὁ θανὼν πίεται,
and cf. Herodas II. 28 ff.—
ὃν χρῆν ἑαυτὸν ὅστις ἐστὶ κἀκ ποίου
πηλοῦ πεφύρητ᾽ εἰδότ᾽ ὡς ἐγὼ ζώειν
τῶν δημοτέων φρίσσοντα καὶ τὸν ἥκιστον,
“who ought to know who he is, and of what clay he is
mixed, and to live as I do, in awe of even the least of the
burghers ’’ (Knox).
A subst. πηλοποιία is found in P Petr IT. 12(4) (B.C. 241),
and an adj. πήλινος in 7d. III. 48° (iii/B.c.) τῶ]ν πηλίνων
πήρα 51
ἔργων καὶ τῶν πλινθίνων : cf. Luckhard Przvathaus p.
26 ff. See also CA xxxill. p. 2, where W. M. Ramsay
publishes a iv/A.D. inscr., in which the head of a noble
Anatolian family is described as τὸν [πήλ]ινοίν x ]itava
ἐνταυθοῖ περιδυσάμενον, ‘putting off the mantle of clay (to
consign it) to this place.”
πήρα.
In Mt το"ῦ a/. πήρα is usually understood as “ἃ travelling-
bag’ containing clothes or provisions for the journey ; but
Deissmann (LAZ, p. 108 ff.) prefers to see in it ‘*a collecting-
bag ’’ such as beggar-priests of pagan cults carried for
receiving alms, and in support of this view cites an inscr.
in which a slave of the Syrian goddess tells how he went
begging for the ‘“lady’’, adding—a(m)opdpynce ἑκάστη
ἀγωγὴ πήρας ὁ, ‘teach journey brought in seventy bags”
(BCH xxi. (1897) p. 60-—Imperial period). Consequently,
as Deissmann’s translator points out (LAE Zc. n.§),
“*wallet ’’ is the right word in English, as seen e.g. in
Shakespeare 7Z7oz/us and Cressida III. iii. 145, ‘‘ Time
hath, my lord, a wallet at his back, Wherein he puts alms
for oblivion.” For the dim. πηρίδιον see Epict. iii. 22. 10,
and Menandrea p. 141! πηρίδιον γνωρισμάτων, ‘Sa wallet-
ful of birth tokens.” The etymology is uncertain.
πῆχυς.
For πῆχυς in its original meaning of ‘‘ forearm,” cf.
P Amh II. 102° (a.p. 180) οὐλὴ πίήϊ]χι δεξιῷ, ‘Sa scar on
the right forearm.” As a measure of length, a “ cubit,”’
about one and a half feet (cf. Hultsch, 47chzv iii. p. 438 ff.),
the word hardly needs illustration, but we may cite one or
two exx. of the contr. πηχῶν (for πηχέων), as in Jn 21",
Rev 2117—P Petr II. 41°* (iii/B.c.) πηχῶν ιθ πλάτος πηχῶν
τη εἴσοδος, P Par 141} (B.C. 127) πηχῶν δέκα ἕξ, and P Lond
154° (A.D. 68) (= II. p. 179) ἔξοδος κοινὴ πλάτους πηχῶ[ν]
τ[ριῶ]ν : other exx. in Mayser Gy. i. p. 267, and for the
LXX usage see Thackeray Gr. 1. p. 151. On the possibility
that πῆχυς may refer to extension of fzme in Mt 627
(Lk 122°) see σι. ἡλικία. A subst. πηχισμός, which LS
describe as ‘‘Eccl.,’’ is not uncommon in connexion with
measurements, as of the ground-space occupied by a house
in P Strass I. 98 (c. A.D. 307 or 352) μέτροις] καὶ
πηχισμοῖς Kal θεμελίοις καὶ τίχεσιν. ΜΟτ πῆχυ, ‘cubit”:
see Thumb Handbook, p. 57.
πιάζω.
This Doric form of πιέζω (g.v.) appears in all the NT
occurrences of the verb except Lk 655, but always with
the different meaning ‘‘seize,’’ ‘‘lay hold of.’’ For this
meaning in the Kown we may cite the magic spell κλέπτην
πιάσαι, ‘to catch a thief,’ in P Lond 461 (iv/aA.p.)
(=I. p. 70): cf. Patr. Orient. iv.
Wessely gives λῃστοπιάστης, ‘“‘preneur de malfaiteurs’
from a Roman papyrus of the time of Diocletian. Unfor-
tunately the letter P Oxy IV. 812 (8.6. 5) is too frag-
mentary to decide the meaning of πεπίασται Aoxplov in
the postscript: but cf. P Hamb I. 615 (a.p. 128-9) ot δὲ
ἀπὸ τῆς κώμης χρῶνται τοῖς αὐ[τ]οῖς ὑποδοχίοις, ὑφ᾽ ὧν
κ[αὶ] ὁ ἀπότακτος αὐτῶν φόρος διαγράφεται πιαζώμενος ὑπό
σου.
2, p. 132f. where
9
a πικρία
From a later period comes πιάσαι = λαβεῖν in P Lond
4837° (A.D. 616) (=II. p. 328) πιάσαι ὀψάρια, cited by
C. H. Muller in Archiv i. p. 439 as characteristic of the
transition from ancient to modern Greek, in which ἔπιασα is
aor. of πιάνω, “catch,” ‘seize,’ ‘‘overtake.” For Ac 37
we may quote (with Thayer) Theocritus iv. 35 τηνεῖ kal
τὸν ταῦρον am dpeos dye πιάξας | Tas ὁπλᾶς, ‘there he
brought the bull from the mountain, seizing it by the
hoof.””
Thumb (He//enx. p. 67 n.1) accepts W. Schmid’s view
that πιάζω has been assimilated to the numerous verbs in
-άζω : cf. also Schweizer Perg. p. 37. If the differentiation
took place in one dialect—say that of the bucolics of Sicily
—we can understand the word passing into the Kowy
as a kind of slang loanword, while πιέζω lived on awhile
with its old meaning. The uses of πιάζω and πιέζω in the
LXX are stated by Thackeray Gr. i. p. 282.
πιέζω
(see s.v. πιάζω) is found in Lk 6538. with the original
meaning ‘* press down’: cf. Micah 615 πιέσεις ἐλαίαν, and
Syl/ 422 (= * 904)? (iv/A.D.) μ]ήτε 6 βουλόμενος κεχρῆσθαι
δι᾿ ἄγνοιαν [ὑπ]ὸ τῆς ἀπειρίας πιεζείσθω. In 26. 587304
(B.c. 329-8) the subst. πιεστήρ, which Dittenberger says
means elsewhere forcz/ar uel prelum, seems to have the force
of μοχλός (‘‘crowbar”), but the root meaning of pressing
is still preserved. IIvé{w contains a reduced form of ἐπί and
ἕζομαι : cf. πινυτός from ἐπί and the root of véFos (Boisacq
Dict. Ltym. pp. 782, 785).
πιθανολογία.
“Persuasive speech” in a somewhat depreciatory sense is
evidently the meaning of this word in Col 2, its only oc-
currence in the Greek Bible: cf. the legal process, P Lips
I. 404.7 (iv/v a.p.), where one of the parties declares with
reference to certain things that had been seized—8ra
The adj.
πί(ε)ιθανός, which has often a similar connotation, occurs in
CP Herm I. 72°. See also Epict. i. 8.7 ἡ πιθανολογική, “τῆς
art of persuasion.”
πειθανολογίας τὰ ἁρπαγέντα ζητοῦσι κατέχειν.
,
σιθός.
See s.v. πειθός.
πικραίνω.
With the pass. ‘‘am embittered’’ in Col 31", cf. the
compd. in P Lille I. 7:9 (iii/B.c.) προσπικρανθείς μοι.
πικρία
is properly ‘fan embittered and resentful spirit which
refuses reconciliation ’’ (Robinson ad Eph 431). For a
father counsels his son not to be too buoyed up in view
of ‘‘the hardness of the times’”—t}v τοῦ καιροῦ πικρίαν.
An interesting ex. of the word occurs in P Leid W*i- 4
(ii/iii A.D.) (=I. p. 121) ἐφάνη διὰ τῆς πυί -οι)κρίας τοῦ
Θεοῦ Νοῦς. We may add Vett. Val. p. 2491" πικρίας
Seomdte. MGr πίκρα, ‘ bitterness,” ‘‘ sorrow.”
,
πικρὸς
πικρός,
“bitter,” (1) literally: P Oxy VIII. 1088° (medical
receipt—early i/A.D.) καρύων πικρῶ(ν), (2) metaphorically :
P Par 63121 (B.c. 164) (=P Petr III. p. 28) τὸ... δοκοῦν
εἶναι πικρόν, ‘what appears to be harsh’’ (Mahaffy) (cf.
Jas 312, PSI I. 284 (magic tablet—iii/iv A.D.) πικραῖς
μάστιξιν, and Kazbe/ 640°! (c, ii/a.D.)—
ἑξηκοστὸν ἔτος πανελεύθερον ἐξεβίωσα
καὶ καλὸν τὸ τύχης καὶ πικρὸν οἶδα βίου.
For a contrast with ὀξύς see Plut. AYam. xvii, 2 πικρὸς μὲν
οὖν οὐδενί, πολλοῖς δὲ ὀξὺς ἐδόκει Kal κοῦφος εἶναι τὴν
φύσιν.
πικρῶς,
‘bitterly’: P Petr III. 42 H (8) 2.5 (mid. iti/B.c.) (=
Witkowski#, p. 15) © βασι[λεὺς ἐλθὼν εἰς τὴν λίμνην
πικρ[ῶ]ς σοι ἐχρήσατο. The compar. appears in P Par
4639 (B.C. 152) (=U PZi. p. 338) νομίζω yap μάλιστα τῶν
ἄλλων παρακολουθήσαντά σε τῆι ἀληθείαι πικρότερον
προσενεχθήσεσθ᾽ αὐτῶι, “denn ich glaube, dass Du ganz
besonders vor den andern der Wahrheit die Ehre geben und
ihn scharfer anfassen wirst ’’ (Wilcken).
Πιλᾶτος.
See s.v. Πειλᾶτος.
πίμπλημι,
“fill.” For the act. c. acc. and gen., as in Mt 274%,
cf. P Lond 453° (iv/A.D.) (=I. p. 319) πλῆσον κεράμιον
σινάπις( =ews) χλωροῦ, ‘fill the vessel with green mustard.”
The aor. pass. c. gen., as frequently in the Lukan writings,
τῆς θεοσοφίας.
πίμπρημι,
which in the NT is confined to Lk (Ac 285), is ‘‘ the
usual medical word for inflammation.” see Hobart p. 50,
where exx. are quoted from Hippocrates, Aretaeus, and
Galen, and cf. Field Mores, p. 149. Hence the RV
rendering ‘‘swell up’? in Ac Zc. In Sy// 813 (= #1179)
εἴ τι[ς ἄλλος] τἀμὰ ex[e, πεπρη μένος ἐξ[αγορεύων, Ditten-
berger reinarks that the force of πεπρημένος seems to be
‘‘igni quodam intestino, veluti febri, homines scelestos
vexari et confici.”
πινακίδιον.
With πινακίδιον, ‘a writing tablet,” in Lk 18 cf. the
form πινάκιον in P Hal I. 122 (mid. iii/B.c.) 0 δὲ καλεσά-
μένος γραφέτω τὴν μαρτυρίαν els π[ι]ν[ἀ Ἰκι[ο]ν, P Amh IT.
12685 (account—early ii/A.D.) τιμῆ(ς9) πινακίο(υ) (δραχμὴ) a
(ὀβολοὶ δύο), and Sy// 790 (= 21157)" (c. B.C. 100) ἀπο-
δεχόμενοι τὰ πινάκια παρὰ τῶν μαντευομένων.
Πινακίς, which is a v./. in Lk /c., may be illustrated
from P Ryl II. 1441® (Α.Ὁ. 38) ἀπώλεσα πινακείδα, “1
lost a writing-tablet,” and P Leid W#:5 (ii/iii a.p.) (= IT.
p- 89) ἔχε δὲ πινακείτα (/. πινακίδα) εἰς ἣν μέλεις τρφιν
(Δ μέλλεις γράφειν) ὅσα σοι λέγει. See also Gnomon 36
(ὦ. A.D. 150) (=BGU V. I. p. 13) κατὰ πινακίδας ‘EAAnvikas,
‘‘auf griechischen Tafeln,” and Artem. p. 148?7.
Part VI.
/
TT pack
πίναξ,
originally = “‘board,” ‘“* plank,” as e.g. in Sy// 537
(= %969)*% (B.c. 347-6) ἐπὶ τούτων ἐπιθήσει πίνακας
συνκολλήσας. Hence anything /fa/, as ‘‘a tablet,” ‘‘a
disc,” and later ‘‘a dish’’ as in Mt 148 a/.: cf. P Tebt 1.
1125} (accounts—B.C. 112) ἄρτου Κέ, πίνα(κος) ἐ, and BGU
IIT. γϑιν.16. (i/A.p.) πίναξ μέγας ἐν θήκῃ. For πίναξ, ‘a
votive tablet,” cf. Headlam Herodas p. 181 f.
πίνω.
In P Par 4733 (as read in UPZ i. p. 332—B.c. 152-1) the
strategus spends two days in the Anubieion πίνων, ‘‘ drink-
ing,” apparently in connexion with some festival. The
schoolboy who does not get his own way informs his father
π-οὐ μὴ φάγω, οὐ μὴ πείνω" ταῦτα, “1 won't eat, I won't
drink: there now!’’ (P Oxy I. 1191 (= Selections, p. 103)
—ii/iii a.D.). And the magical P Lond 12118 (iii/a.p.)
(=I. p. 90) supplies a recipe enabling a man πολλὰ
πίνειν καὶ μὴ μεθύειν, ‘to drink much and not be drunk.”
With 1 Cor 158? Deissmann (LAZ p. 296) compares a
sepulchral epigram of the Imperial period in which the
passer-by is exhorted—reive, βλέπις τὸ τέλος, “drink, thou
seest the end.” Cf. Kazbe/ 6461 (iii/iv A.D.) οὐκ ὁ θανὼν
πίεται, and Sy// 804 (=% 1170) (ii/A.D.) πιόντος pov γάλα
μόνον, in connexion with a cure at the temple of Asclepius in
Epidaurus. For Heb 67 cf. Anacreontea xxi. 1 ἣ γῆ μέλαινα
πίνει, and for the common phrase δοῦναι πιεῖν, as in Jn 47,
see the citations in Headlam Herodas, p. 55 f.
The NT form πεῖν is overwhelmingly attested in papyri
of the Roman age—P Oxy VIII. ro88°° (medical receipt—
early i/A.D.) δὸς πεῖν (cf. Jn 47, a/.), P Flor I. 1o18 (i/a.p.)
ὕδωρ els πεῖν, P Giss I. 31+? (end ii/a.D.) ἐμοὶ els πεῖν
(cf. Proleg. p. 81), and P Oxy XVI. 1945? (A.D. 517)
παρασχοῦ eis miv. Deissmann (U*rgeschichte p. 39f.) has
drawn attention to the bearing of this ‘‘ vulgar” form upon
the question of the Johannine vocabulary and style. The
dissyllabic πιεῖν, which survives in Mt 278} (for LXX see
Thackeray Gr. i. p. 64), may be seen in a series of accounts
P Tebt I. 120!3,. (B.c. 97 or 64) els πιεῖν ἃ. For the form
πίομαι (Mk 1089) cf. Profeg. p. 155, and for πίεσαι (Lk 178),
which in the LXX has entirely superseded πίῃ (Thackeray
Gr. i. p. 218), cf. Proleg. p. 54.
πιότης,
‘*fatness”” (Rom 1117): cf. Zest. χεΐ, patr. Levi viii. 8
ὃ πέμπτος κλάδον μοι ἐλαίας ἔδωκεν πιότητος.
πιπράσκω,
ΞΟΠ Ὁ Ξ0ῸΣ ΤΟΙ: bars 50. (ΒΟ. 1509) (ΞΘ Use Zar
Ρ. 413) πέπρακα (cf. Mt 1346: Blass Gr. § 59. 5) τὸ
ὀθόνιον (δραχμὰς) φΦ, P Oxy XIV. τόγ25 (a.p. 37-41)
πεπράκαμεν xd\as) AB ξένοις προσώποις, ‘we sold 32 choes
to some strangers,” BGU IV. 107918 (a.D. 41) (= Sevections,
Ρ- 39) παρὰ τάλαντόν σοι πέπρακα τὰ φο[ρτ]ία pov, “1
have sold my wares for a talent,’’ P Oxy II. 264? (A.D. 54)
ὁμολογῶ πεπρακέναι σοι τὸν ὑπάρχοντά μοι ἱστὸν
γερδι[ακόν, “1 agree that I have sold to you the weaver’s
loom belonging to me,” 76. IX. 12008 (A.D. 266) mémpaka
τὸ ἐπιβαλόν por ψειλὸν τόπον Kal ἀπέσχον τὴν τειμὴν ὡς
66
πίπτω
πρόκειται, “1 have sold the free space falling to meand have
received the price as aforesaid ” (Ed.).
Other exx. of the verb are P Hib I. 4123 (c. B.c. 261)
ἐπιμέλειαν δὲ ποίησαι ὅπως καὶ Td ὑπάρχον ἔλαιον δι’ αὐτοῦ
ἤδη πραθῆι, ‘be careful to see that the existing store
of oil be now sold by him” (Edd.), P Fay 1315 (iii/iv A.D.)
ποίησον αὐτὰς πραθῆναι ἐκ (δραχμῶν) 18, ‘get them
(artabae of barley) sold at 14 drachmae an artaba,” and
OGTIS 484% (ii/a.pD.) ὅσα μέντοι τῶν λεπτῶν ὀψαρίων
σταθμῶι πιπρασκόμενα τιμᾶται ὑπὸ τῶν ἀγορανόμων. The
verbal πρατέος is found in the Christian P Oxy XII. 1494
(early iv/a.D.) elv’ οὕτως θεοῦ θέλοντος τάχα Te πραταίον
(Δ τι πρατέον) γένηται, ‘“‘inorder that, if God so wills,
there may perhaps be something to sell” (Edd.). The
subst. πρᾶσις, ‘‘a selling,” occurs in P Eleph 14° (iii/B.c.),
and πρατήριον, ‘fa market,” in P Par 624115 (c, B.C. 170).
For the compd. παραπιπράσκω (not in LS8) see Miche/ 809°
(iii/B.c.) and P bibl univ Giss 24 (ii/B.c.), and cf. Herwerden
Lex. τι. παράπρασις.
πίπτω,
“fall down,” (1) of things—P Petr II. 13(3)? (B.c. 258-3)
τὸ πρὸς νότον [τ]οῦ ὀχυρώματος τεῖχος μέρος μέν TL αὐτοῦ
πεπτωκός ἐστιν, ‘the wall to the south of the prison, part
of it has fallen” (Ed.) ; (2) of persons—P Oxy III. 475
(A.D. 182) ἔπεσεν kal ἐτελε[ύ]τησεν, “he fell and was
killed,” the report of an accident.
Tlérrwxev is common=“ paid” in documents of iii—1i B.C. :
cf. P Lond 12002 (B.c. 192 or 168) (=III. p. 2) πέπτωκεν
ἐπὶ τὴν ἐν Διοσπόλει τῆι μεγαλῆι τράπεζαν, ‘paid into the
bank at Diospolis Magna,” and P Fay 17} (B.c. 121),
P Tebt I. ror! (B.c. 120) with the editors’ notes. See also
P Hib I. 662 (B.c. 228) (= Witkowski*, p. 38) πίπτει [σοι]
(‘‘tibi solvitur”) ἐν τοῖς κατὰ σὲ τόποις εἰκοστή, and
Wilcken Os/y. i. p. 64. For a somewhat similar use of
πέπτωκεν in dockets attached to contracts etc. cf. Ρ Tebt
11. 279! (B.c. 231) πέπτωκεν εἰς κιβωτὸν τὸ συνάλλαγμα
ἐν Τεβτύνει, ‘‘ there has been placed in the chest at Tebtunis
the contract of nurture.”
For the form πέσατε in Lk 239°, Rev 618, see Robertson
Gr. p. 338f., for the difficult ἐπέσαντο in Ev. Petr. 5, see
Swete ad 2, and for the timeless aorists in Lk 1018 (πεσόντα)
and Rev 18? (ἔπεσεν), see Proleg. p. 134. Callimachus 32.
lvi. 4 (A.P. vi. 148)"Eomepe, πῶς ἔπεσες --α striking verbal
resemblance to Isai 14}.
Πισίδιος.
On ‘Pisidian” Antioch not ‘‘in” but “near”
(Ac 1314), see Ramsay CRE p. 25 ἢ.
Pisidia
πιστεύω.
The different constructions of πιστεύω in the NT are fully
discussed by Moulton Pro/eg. pp. 67 f., 235 : see also Abbott
Joh. Voc. p. 19 ff., and for the possibility that πιστεύω in
Acts need not imply belief of a permanently religious
character see Ramsay Teaching p. 445ff., and Recent
Discovery p. 164 ff.
For πιστεύω (a) c. dat. pers. cf. P Par 63110 (B.c. 164)
(= P Petr III. p. 28) ols οὐδὲ βουλόμενοι προσῖναι πρὸς τὴν
γεωργίαν π[ιστ]εύ[σει7ε ἄν τις, ‘“ whom no one would trust,
514
,
TLOTLKOS
even if they were willing to do the work ’’ (Mahaffy), P Oxy
VI. 898?% (A.D. 123) οὐ πιστεύοντος οὔτε αὐτῇ οὐδὲ τῆι
ἡλικίᾳ μου, ‘distrusting both her and my own youth”
(Edd.), BGU III. τοι εἴ: 13 (ii/a.D.) κἄν τί σοι προσπίπτηι
περὶ τῶν ἐναντίων, ὧι πιστεύσειεν ἄ[ν] τις, διασάφει, and
P Tebt II. 418! (iii/a.p.) οὐδενὶ ἐπίστευσα [ὥ]στε αὐτῇ
κομίσαι, “1 have trusted no one to take it to her”: (Ὁ)
c. acc. of thing, cf. PSI V. 49424 (B.c. 258-7) μηθὲν πίστευε
ὧν λέγει, and P Par 4779 (c. B.C. 152-1) (= UPZi. p. 332,
Selections, p. 23) πιστεύοντες τὰ ἐνύπνια : and (c) for the acc.
and dat. we may cite the formula of manumission Sy// 8457
(Delphi—s.c. 200-199) τὰν δὲ ὠνὰν ἐπίστευσε Νίκαια τῶι
᾿Απόλλωνι ἐπ᾽ ἐλευθερίαι, “‘the purchase, however, Nicaea
hath committed unto Apollo, for freedom ” (see Deissmann
LAE, p. 327).
Πιστεύω is followed by acc. and inf. in P Tebt II. 314°
(ii/A.D.) πιστεύω σε μὴ ἀγνοεῖν ὅσον κάμ[α]τον ἤνεγκα, “I
believe that you are aware how much trouble I had” (Edd.),
and by ὅτι in P Lond 897! (a.p. 84) (= UI. p. 207 as
amended Berichtigungen, p. 288) κέκρικα yap νὴ τοὺς θεοὺς
ἐν ᾿Αλεξανδρείᾳ ἐπιμένειν" πιστεύωι yap ὅτι δυνηθήσομαι ζῆν,
ὃ μέντοι γε οὐ θέλω.
For the pass. cf. P Oxy IIT. 52823 (ii/a.p.) ἥ(ΞΞ Ὧνα
μηκέτι [[Φ]]πιστευθῶ pov τὴν ἐνβολ[ήν, “that I may no
longer be believed with regard to my embarkation (?),’’ and
τό. IX. 1223°8 (late iv/A.D.) οὐκέτι πιστευόμεθα, ἐὰν μὴ
εὐγνωμονήσωμεν, "1 am no longer trusted, unless I behave
fairly ” (Ed.).
With the Pauline use = ‘‘am entrusted with” the Gospel
etc. (1 Thess 2, Gal 27, 1 Cor 9!?, 1 Tim 111) Deissmann
(LAE, p. 379) compares the designation of the Imperial
secretary for Greek correspondence—tagw τὴν ἐπὶ τῶν
“Ἑλληνικῶν ἐπιστολῶν πεπιστευμένος (Jos. Ant. XX. 183
(viii. 9)).
See also BGU IV. 1159}° (time of Augustus) πεπιστευ-
νόμον. Of πιστεύομαι c. gen. as occasionally in late Greek
(e.g. Polyb. vi. 56. 13 πιστευθεὶς ταλάντου) there is no
instance in the NT.
σιστικός.
This rare word, confined in the NT to Mk 14, Jn 125, is
sometimes derived (as by LS§) from πίνω in the sense of
“liquid,” but is better understood as from πιστός = ‘‘ true,”
“genuine”: see the discussion with interesting details in
Winer-Schmiedel Gy. p. 138, and cf. ZNT7W iii. p. 1609 ff.
where Nestle finds no ground for Naber’s suggestion (A/nemo-
syne Xxx. (1902), p. 1 ff.) that in the NT passages σπειστικῆς,
ointment ‘‘that can be poured out,’ should be read for
πιστικῆς. Abbott (Jor. Voc. p. 252), on the other hand,
believes that the word in the original was some form of
σπικάτον (not in 1,58), and refers to Wetstein for illustrations
of σπικάτον as an ointment in use among women of
luxury.
For πιστικός, ‘‘ faithful,” applied to persons, commen-
tators are in the habit of referring to the description of a good
wife in Artem. p. 128% (c. A.D. 1 50)---πιστικὴν kal οἰκουρόν,
but Hercher prefers to read πιστήν, as also in pp. 1585,
18917. We can, however, supply instances of this usage
from the papyri, e.g. P Mon I. 82 (last quarter vi/A.D.)
πίστις
υἱοῦ μου γνησίου καὶ πιστικοῦ and 4 εἵλασθαί σε ὡς πιστι-
κόν, and for the more specialized sense of ‘‘ one entrusted
with the management of a ship,” ‘‘a ship-master,” see the
introd. to the above papyrus, and Bell's note αὐ P Lond
134122 (A.D. 709). Cf. also P Flor III. 3365 (vii/a.p. 2),
and possibly 76. 3117 (A.D. 447). In Vett. Val. p. ro%
πιστικοί is followed as a term of praise by ἀγαθοὶ οἰκονόμοι.
πίστις.
In accordance with its common NT usage, πίστις is used
of ‘faith,’’ ‘‘ confidence” in a person in such passages as
P Strass I. 4138 (c. A.D. 250), when in a legal process a
witness is charged—as πρεσβύτης Kal πίστεως ἄξιος εἰπὲ ἃ
οἶδας ἐν τῷ πρά[γματ]ι, and P Oxy XIV. τό27} (a.D. 342)
διὰ τὴν περὶ ἡμᾶς μετριότητα καὶ πίστις (/. πίστιν), ‘owing
to your clemency to us and confidence in us’’ (Edd.). In
P Lond 233! (a.D. 345) (ΞΞ 11. p. 273, Chrest. I. p. 68) the
editor translates τῇ σῇ πίστ(ε)ν as apparently = ‘‘at your
discretion” or ‘“‘on your own credit.” P Tebt II. 418%
(iii/A.D.) shows 5. ἀπολάβῃς παρ᾽ ἐμοῦ καλῇ πίστει,
“‘receive it back from me in good faith’’ (Edd.): cf.
P Oxy 1. 711: 11. (a.p. 303) νομίζουσα τούτους τὴν καλήν
μοι πίστειν ἀποσώζειν, ‘thinking that they would preserve
my good name” (Edd.).
With the conjunction of πίστις and ἀλήθεια in τ Tim 27 cf.
P Oxy I. 704f (iii/a.D.) πᾶσα κυ[ρί]α ἔνγραφος συναλλαγὴ
πίστιν kal ἀλήθειαν ἔ]χει, “ every valid written contract is
credited and accepted ’’ (Edd.), and P Flor I. 32 (4) (a..
298) ἐξόμνυμι . . » ἐξ ἀληθείας καὶ πίστεως τὴν ἀπογραφὴν
πεποιῆσθαι : with 1 Tim 512 cf. Ο74 App. (Wiinsch, praef.
p. xv) ὑποκατέχετε ὑμεῖς αὐτὴν ταῖς ἐσχάταις τιμωρίαις
ὅτι πρώτη ἠθέτησεν τὴν πίστιν πρὸς Φήλικα τὸν ἑαυτῆς
ἄνδρα (cited by Parry ad 1) : with 2 Tim 4’ cf. Brit. Mus.
Inserr. Part III. No. 587 6.5 (ii/a.p.) ὅτι τὴν πίστιν
ἐτήρησα, and OG/S 339% (c. B.C. 120) προχειρισαμένου
τοὺς τὴν πίστιν εὐσεβῶς τε Kal δικαίως τηρήσοντας : and
with ἡ πίστις used of ‘‘the (Christian) faith’’ (Ac 67, a/.),
cf. Sy/l 451 (=*932) (ii/i B.C.) ἀξίως ἀνεστράφησαν αὐτῶν
τε Kal τᾶς ἐνχειρασθείσας αὐτοῖς πίστεως.
The passive sense “" fidelity,”’ ‘‘ faithfulness,” which is
found in the LXX, and occasionally in the NT (Mt 2333,
Gal 52), is common in our sources. See e.g. the illiterate
P Fay 1225 (c, A.D. 100) ἐάν τινα εὕρῃς κατὰ παρόϊντας]
ἔχοντα πείστην πολλήν, “1 you find anyone quite trust-
worthy among those with you” (Edd.), P Oxy IIT. 494°
(A.D. 156) εὐνοούσῃ μοι kal πᾶσαν πίστιν μοι ἐνδεικνυ-
μένῃ, ‘‘ being well-disposed and showing entire faithfulness
towards me’’ (Edd.), BGU I. 326%} (a clause in a Will—
A.D. 194) TY τε πίστι [αἸὐτῆς παρακατατίθομαι (cf. the Lat.
formula ezus fidei committo), and P Tebt 11. 32610 (c. Α.Ὁ.
266) εὐνοίᾳ kal πίστι kal τῇ Tod γένους οἰκειότητι, “owing
to his kindness, fidelity, and ties of kinship” (Edd. ).
For the sense of ‘‘ guarantee,” ‘‘ pledge,” as in Ac 17%},
cf. the mantic P Ryl I. 28187 (iv/a.p.) ποὺς ἀριστερὸς ἐὰν
ἄλληται, σημαίνι αὐτὸν ἐπὶ λόγῳ καὶ πίστι πλανηθῆναίι,
“if the left foot quiver, it signifies that a man will be
deceived over a promise and pledge ” (Edd.).
Πίστις = ‘“‘bond” or ‘‘mortgage” is found in such
passages as P Tebt I. 145 (B.c. 114) ἀναγραψάμενος αὐτοῦ
τὰ ὑπάρχοντα συντάξαι θεῖναι ἐν πίστει, “‘ making a list of
his property and arranging for it to be placed in bond,”
515
,
TAavaw
P Reinach 18!° (B.c. 108) ἐθέμην αὐτῶι ἐν πίστει καθ᾽ ὧν
ἔχω ψιλῶν τόϊπ]ων συγγραφὴν ὑποθήκης, and P Oxy III. 4867
(A.D. 131) λαβοῦσα τὸν καθήκοντα τῆς ὠνῆς δημόσι[ον
χρημα]τισμόν, ἔλεγεν ἐν πίστει με ἔχειν αὐτά, ‘although I
had received the regular official contract of the sale, he said
that I held this land on mortgage.’’ The phrase ὠνὴ ἐν
πίστει is discussed in Philologus \xili. (N.F. xvii.), 1904,
p- 498 ff. See also the references in Preisigke Fachworter
5.v. πίστις, and for NT usage Burton Ga/atians (in (CC),
p. 478 ff.
πιστός.
For πιστός, ‘‘ faithful,” ‘‘ trustworthy,” as generally in
the NT, cf. P Grenf II. 7312 (late iii/A.D.) (= Selections,
p- 118) τ]αύτην παραδέδωκα τοῖς καλοῖς kal πιστοῖς ἐξ αὐτῶν
τῶν νεκροτάφων εἰς τήρησιν, “1 have handed her over to
the good and faithful men among the grave-diggers them-
selves that they may take care of her” (cf. Mt 2574), and
P Oxy I. 4159 (iii/iv A.D.) ἁγνοὶ πιστοὶ σύνδικοι, “true and
trustworthy advocates.” In a deed of sale of a slave, pub-
lished by Eitrem (S#/avenkauf, Christiania, 1916), the slave
is described as 27 πιστοῦ kal adpdcrov, ‘faithful and not
given to running away.’’ A petitioner for release from
prison οὕνεκα Tod θεοῦ kal τοῦ καλῶς ἔχοντος, “in the name
of God and of fair play,’’ describes himself, P Petr II.
19(1a)4, as δοὺς τὰ πιστά, with reference apparently to
certain required ‘‘ pledges”: cf. BGU IV. 115276 (B.C. 10)
οὗ τὰ] πιστὰ (reading almost certain—Ed.) πα[ρ]έδωκεν.
On the rare active use of πιστός, ‘‘ trusting,” “ believing,”
which occurs first apparently in the NT (Gal 3°, 2 Cor 6",
and sexzes in the Pastorals), see Hort ad 1 Pet 121, where
the usage is explained by the predominant sense of πίστις,
‘faith,’ ‘‘trust.” It may be added that in 1 Cor 77%
Lietzmann (HZN7T ad 1.) understands πιστός as = ‘‘ Chris-
tian,” with the meaning ‘‘I give my decision in accordance
with my best Christian consciousness.”” Te quotes in support
a number of Syrian inscrr. where πιστός is used as a title.
For Πίστος (note change of accent) as a common name for
slaves, see the citations in Headlam Herodas, p. 329. For
adv. πιστῶς, cf. P Lond 3017 (A.D. 138-161) (= 11. p. 256)
πιστῶς καὶ ἐπιμελῶς, P Oxy IX. 118718 (A.D. 254) ὑγιῶς καὶ
πιστῶς.
”
πιστόω
occurs in the pass. in the sense ‘‘am assured Ofieanin
2 Tim 315: cf. 3 Macc 42° and the τ... in 2 Thess 17° (cf.
WH WNoves?, p. 128). For the mid. see Sy//8 63377 (2: B.C.
180) εἶναι αὐτοὺς ἀτελεῖς πιστωσαμένους ὅρκωι, διότι ἐπὶ
κτήσει ποιοῦνται τὴν διαγωγήϊν. A good ex. of the NT use
of the verb is afforded by Aristeas 91 πεπεισμένος δὲ kal αὐτὸς
τὴν τῶν ὑποδοχείων κατασκευὴν δηλώσω, καθὼς ἐπιστώθην,
“such is my belief as to the nature of the reservoirs, and I
will explain how it was confirmed ” (Thackeray). We may
note the late compd. πιστοφορέω (not in LS*): P Lond IV.
1338!° (A.D. 709) πιστοφορέθητι εἰς τοῦτο, “be sure of
that.” For the rare subst. πίστωμα, see Linde Zfzc. p. 16f.
πλανάω.
For the metaph. use of πλανάω, ‘lead astray,” ‘‘de-
ceive,” cf. P Par 4728 (B.c. 152-1) (= ΡΖ i. p. 332,
πλανὴη
Selections, p. 23) ἀποπεπτώκαμεν mAavd(= ὦ)μενοι ὑπὸ τῶν
θεῶν καὶ πιστεύοντες τὰ ἐνύπνια, P Flor I. 6115 (Α.Ὁ. 85)
(= Chrest. 11. p. 88) ἐπλανήθη περὶ τὴν ἔντευξιν, P Oxy VI.
8988 (A.D. 123) πολλά ple ἀ]δικοῦσα ἔτι kal πλανήσασά με,
“injuring me much and ending by deceiving me,” 20. IL.
237% 8 (A.D. 186) ὡς καὶ σὲ τὸν κύριον πλανῆσαι δυνάμενος,
ii/ili . 103) πεπλάνηκαν
ἡμῶ(-- ἂἃὴς ἐκεῖ], τῇ ἡμέρᾳ eB ὅτι(-- ε) ἔπλευσ εἰ -- αἣς,
«they deceived us there on the 12th, when you sailed,” and
the mantic P Ryl I. 28188 (iv/A.p.) cited s.v. πίστις. Aazbe/
351 (cited s.v. πλάνη) shows the verb—
Sex[r]ewev δέ [ple “Y[A]ets, ὃν οὐκ ἤσχυσα [πλ]ανῆσται.
See also Menander Περικειρ. 70 f. εἰ δὲ καὶ νυνὶ πλανᾷς pe
—(Aa.) κρέμασον εὐθύς, εἰ πλανῶ τήμερον, and ᾿Εἰπιτρέπ.
269 ἐπλανήθη, ‘‘she strayed away,” also Epict. iv. 6. 23 μὴ
πλανᾶσθε, ἄνδρες, ἐμοὶ Kaas ἐστίν (cf. Gal 67, τ Cor 6°).
πλάνη
has apparently the act. sense of ‘‘ deceit’? in BGU IV.
12088 (B.c. 27-6) δι᾿ οὗ [μοι] ἱστορεῖς τὴν [Καλατύ]τεως
πλ[άν7γην, ‘‘by means of which (sc. a writing-tablet) you
are acquainting me with the deceit of Kalatytis.”” Cf. Aazde/
351° πάσα[ι]σ [1] mwAavy[s τ]έχν[αι]ς, where the editor
understands the word as denoting the craft and stratagem
which hunters use against wild beasts. See further s.v.
πλανάω. In the NT πλάνη is generally, if not always,
used in the pass. sense of ‘‘error”’: cf. Armitage Robinson
ad Eph 4}4.
πλανήτης.
For the ordinary use οἵ πλανήτης, ““ planet,” cf. the
magic P Lond 121°! (iii/A.D.) (=I. p. 100) γεννήσας τοὺς
€ πλανήτας ἀστέρας of εἰσιν οὐρανοῦ σπλάγχνα Kal γῆς
ἔντερα καὶ ὕδατος χύσις καὶ πυρὸς θράσος, and P Eud™
(cited by Mayser Gr. p. 441). In Jude 13, on the other
hand, the imagery is clearly derived from Enoch (especially
1814}, and the reference is to ‘‘ wandering stars,” stars
which have left their appointed orbits: see further Mayor
Comm, ad !.
πλάγος,
“‘misleading,”’ ‘‘ deceiving” (1 Tim 41): Vett. Val. p. 7418
ποιεῖ yap μάγους πλάνους θύτας.
πλάξ.
The late use of πλάξ (for στήλη) as a ‘‘tablet” for
writing purposes (2 Cor 3%, Heb 94) is seen in an inscr.
giving the right of asylum to a Jewish synagogue, Crest. I.
5418. βασιλίσσης Kal βασιλέως προσταξάντων ἀντὶ τῆς
προανακειμένης περὶ τῆς ἀναθέσεως τῆς προσευχῆς πλακὸς
ἡ ὑπογεγραμμένη ἐπιγραφήτω Βασιλεὺς Πτολεμαῖος
Kvepyérns τὴν προσευχὴν ἄσυλον. The date is uncertain,
but Wilcken thinks the reference is to Euergetes I. (B.c.
246-221), and regards this usage of πλάξ as characteristic
of the Egyptian Kowy (cf. the LXX use of πλάκες for
the tables of the Law); see his note ad Zc. and more
recently UPZ i. p. 404. We may also note OG/S 672}
(A.D. 80) ἐτέθησαν παρ᾽ ἑκάτερα τῶν τοίχων πλάκες
ἐπιγεγραμμέναι δεκατέσσαρες, ΛΑ αἰεί 8281 (ii/A.D.) σοὶ
πλάκα [τ]ήν[ δ᾽] ἀν[έθ]ηκε, and P Osl I. 1349 (iv/a.p.) τὸν
δ10 :
,
πλατυς
στρόβιλον τῆς πλακὸς τοῦ βαλανίου τούτον, “the top
(cone) of the tablet of the bath,” where, however, the exact
meaning of πλάξ is by no means clear, see the editor's
note. For πλάξ used of inscribed fragments of limestone,
see Wilcken Ostr. i. p. 8 note. MGr πλάκα, ‘slab ᾿᾿ (e.g.
of a tomb).
πλάσμα,
“ἐᾷ thing moulded or formed” (Rom 939 LXX): cf. the
magic P Lond 46378 (iv/A.D.) (=I. p. 77) wA(aopa) “Epp(ot)
χλαμυδηφόρου.
πλάσσω,
‘Smould,? “form?” (Rom 92° lxXcx): ‘ch P Tebt ΠῚ
34222 (late ii/A.D.) πεπλασμένα πλάσεως χειμερινῆς, ‘‘being
of winter manufacture ’’ (Edd.), with reference to pots,
and PSI V. 4728 (a.p. 295) τῆς πλασσομί(ένης) πλίνθου.
Cf. Artem. p. 1751° ἀνθρώπους πλάσσειν, and Zest. xiz.
patr. Reub. iii. 5 πλάττειν λόγους (cf. 2 Pet 23).
πλαστός.
A good ex. of the metaphorical use of πλαστός, ““ made
up,” ‘‘feigned,” in 2 Pet 23 isafforded by P Oxy II. 237¥i#i 14
(A.D. 186) μὴ παραυτίκα πλαστὰ εἶναι τὰ γράμματα εἰπών,
“not having immediately declared that the contract is
forged”: cf. Musonius p. 4115 πλαστοὶ Kal οὐκ ἀληθινοὶ
φίλοι. The more literal sense is seen in P Oxy IV. 729%°
(A.D. 137) τὴν ἐντὸς πλαστῶν χερσάμπείλον, “the vineyard
enclosed by a mud wall” (Edd.). For subst. πλάστης cf.
P Giss I. 314-17 (end ii/a.D.).
πλατεῖα.
See s.v. πλατύς.
πλάτος,
breadth”: BGU IV. 1157® (B.c. 10) πλάτους πηχῶν
ἕνδεκα, and similarly P Oxy II. 24215 (a.p. 77), P Giss I.
42%. (A.D. 117). Cf. πλάτυμμα in BGU I. 1623 (ii/iii
ἄλλο πλάτυμμα ἕν χρυσοῦν, and πλάτυσμα,
Herodas III. 46.
“tile,” in
πλατύγω.
The metaphorical use of this verb τε ‘‘ broaden, en-
large,’’ as in 2 Cor 618, finds at least a partial parallel in
afragment of an ‘“‘Index’”’ of the Digest, PSI I. 5574
(vi/A.D.) Stvat(at) . . . Kar ἀρχὰς πλατύνεσθ(αι) ἡ
ἀγω(γή).
” ἐς
πλατύς,
“broad.” In P Par 10!% (B.c. 145) a reward is offered
for a fugitive slave who is described as μεγέθει βραχύς,
πλατὺς ἀπὸ τῶν Spwv. Cf. P Fay 11527 (A.D. IOI) a
strap στερῆν (1 στερεὸν) kal πλατύ, “strong and broad,”
P Flor III. 333% (ii/A.D.) μέχρι πλατείας πύλης, and
P Ryl II. 169!° (A.D. 196-7) πλατέων ἄρτων, ‘flat loaves.”
In P Lond 880? (B.c. 113) (= III. p. 9) we should read,
according to P Strass II. 8523 note, πλατεῖα ὁδὸς τῶν
θεῶν : cf. Mt 74%. This prepares us for the use of πλατεῖα
as a subst. with or without any special name of the ‘‘street”
attached, e.g. P Oxy I. 5145 (A.D. 173)
”
or ‘* public square
πλεῖστος
ἐ]π᾿ ἀμφόδονυ Πλατείας, ‘in the Broad Street quarter,” 26.
VI. 937)" (iii/A.D.) παραγγέλλω oor. . . ἵνα παραβάλῃς
πρὸς τῇ πλατείᾳ τοῦ θεάτρου, “1 bid you go to the street
of the theatre,’ and P Amh 11. 988 (ii/iii A.D.) ἐπ] τὴν
Σαραπιακ(ὴν) wAat(etav). Herwerden (Lex. s.v.) cites a
Christian sepulchral inscr, JGSZ 325! ἅπασα yéa καὶ
πλατοὶς (/. πλατὺς) ἀὴρ γεν(ν)ὴᾷ σοι, θάνατε, but the
reference appears to be wrong. See also Herodas VI. 53
τὴν πλατεῖαν ἐκβάντι, ‘“‘as one leaves the Broad’’ (with
Headlam’s note). MGr πλατεῖα, ‘‘ piazza,’’ ‘‘ square.”
πλεῖστος,
“‘very large,’ plur. ‘‘ very many,” is generally elative in
the papyri, e.g. P Petr ITI. 53 (0)° (iii/B.c.) θ]εῶι πλεί[στ]η
χάρις, P Tebt I. 4517 (p.c. 113) σὺν ἄλλοις πλείστοις,
‘“with very many others,” and P Oxy VI. 9398 (iv/A.D.)
(= Selections, p. 128) ὡς ἐν ἄλλοις πλείστοις, νῦν ἔτι
μᾶλλον, “as on very many other occasions, so now still
more.” But for the genuine superlative sense we may cite
such exx. as P Tebt I. 105% (B.c. 103) τὴν ἐσομένην
πλείστην τιμὴν ἐν τῆι αὐτῆι κώμηι, “‘the highest price
at which it may be sold at the said village’’ (Edd.), and
P Fay gol? (A.D. 234) τὴν ἐπὶ τοῦ καιροῦ ἐσο(μένην)
πλ[ςίστην τει(μήν), ‘the highest current price at the time
being ” (Edd.).
The word is common in greetings, e.g. P Oxy III. 5331
(ii/iili A.p.) ᾿Απίων ᾿Απίωνι τῶι vid καὶ ‘Oplove τῶι
φιλτάτῳ πλεῖστα χαίρειν, and intensified BGU III. 8451
{ii/A.D.) . «Ἱρεῖνος τῇ μητρὶ πλεῖστα πολλὰ χαίρι (= ει)ν.
For τὰ πλεῖστα see P Tebt I. 225 (B.c. 112) διὰ σὲ τὰ
πλεῖστα συνκάταινος ἐγενόμην, ‘for your sake I came to
an agreement on most points’’(Edd.), P Fay 3513 (A.p. 150-1)
Μύστης ἔγραψα τὰ πλεῖστα, ‘‘ written for the most part
by me, Mystes”: cf. also Preisigke 87 (ii/A.p.) ἐδήλ(ωσεν)
τοὺς. . . ἄνδρας ἐκ το[ῦ] πλείστου (cf. 1 Cor 1427)
ἐγλελοιπέναι, Π͵λειστάκι, ‘‘ repeatedly,” occurs in P Εν]
II. 13017 (A.D. 31).
πλείων.
P Rey L! 15 (p.c. 258) τοῦ πλείονος καὶ τοῦ ἐλάσσονος
κατὰ λόγον, ““ for more or less in proportion,” P Petr II.
38(4)? (iii/B.c.) πλείονος τιμῆς, ‘fat a higher price,’ PSI
VI. 617? (iii/B.c.) ἵνα μὴ εἰς πλείονα ἀνηλώ[ματ]α ἐμπίπτω,
P Lille 1. 26% (iii/B.c.) (=Witkowski?, p. 49) ἡ κώμη
ἔρημος διὰ τὸ πλείω χρόνον μὴ βεβρέχθαι, and P Oxy I.
41° (iii/iv A.D.) ἐπὶ σοῦ τὰ ἀγαθὰ καὶ πλέον γίνεται, ‘under
you our blessings increase ever more” (Edd.), acclamation
to a prytanis at a public meeting.
Adverbial phrases are P Giss I. 471° (time of Hadrian)
ἀντὶ πλείονος, ‘under its value,’’ P Ryl II 6515 (B.c. 67 Ὁ)
ἐπὶ πλεῖον, BGU I. 282%° (after A.D. 175) ἐπὶ τὸ πλεῖον ἢ
ἔλασσον, and PSI V. 514° (B.c. 252-1) σπούδασον μάλιστα
μὲν mpd πλείονος, εἰ δὲ μή, τό γ᾽ ἐλάχιστον πρὸ τριῶν
ἡμερῶν ἐν ᾿Αλεξανδρείαι καταστ[ῆναι Ὁ For the meaning
“*several,” which is found in the phrase (ἐπὶ) πλείους
ἡμέρας (guater in Ac), we may compare P Ryl II. 65° (B.c.
67?) πλείονα σώματα, ‘several corpses.” For πλέον
ἔλαττον, plus minus, cf. BGU IV. 8721 (Byz.).
The indeclinable πλείω in Mt 26°3 NBD (cf. Blass Gr.
p- 108) can be paralleled from P Oxy II. 274° (a.p. 89-97)
517
,
TAEGVEKTE®
πρὸς ὧι κεκλήρωται. . . πλείω πήχεις ἐννέα τέταρτον
éySoov—registration of property. As regards spelling
Mayser (G7. i. p. 69) has shown that πλείων has pro-
gressively ousted πλέων in B.C. papyri. The marked
preponderance of the εἰ form in the NT (cf. WH Wores?, p.
158) shows that in this particular our uncials faithfully
represent their originals. In MGr a double comparative
form πλειότερος is used, while πλέον (still used in the
written language) takes the forms πλέο, πλιό, πιό,
πλέκω,
““plait,”’ ‘‘ weave” (Mt 2739 a/.): cf. Aristeas 70 κισσὸν
ἀκάνθῳ πλεκόμενον, “ivy intertwined with acanthus.” For
the verbal cf. P Oxy III. 52079 (A.D. 143) κύρτων πλεκτῶ(ν)
ἢν “8 plaited fish-baskets,”’ and the fem. πλεκτή 425 in the
same document = ‘‘rope.” The subst. πλοκή occurs in
P Giss I. 477 (time of Hadrian) (= Chrest. I. p. 383) where
a θῶραξ is described as tT]\v πλοκὴν λεπτότατος : cf.
Aristeas 60, 67. The compd. περιπλοκή = ‘complication ”’
is found in P Oxy III. 53329 (ii/iii a.D.) μὴ ἔχωμεν
περιπλοκὴν πίρ]ὸς τὸν ἀντίδικον. In Vett. Val. pp. 169%,
31375, πλέκεσθαι = ferturbart, and in 16. 1192? = mirsceri.
The verb survives in MGr with a by-form πλέκνω.
πλεονάζω.
For the generally intrans. use of this verb = ‘‘ abound,”
‘“superabound,” see P Rev L!¥4-13 (p.c. 258) τὸ πλεόναζον
τοῦ προκηρυχθέντος, ‘‘in excess of the amount previously
decreed,” P Lille I. 1 vwersol® (B.c. 259-8) els ὃ ἔσται
βραχὺ τὸ ἀνάλωμα, ὥστε ἀντ᾽ ἐκείνου τοῦ πλεονάζοντος
ἔργου ὧδε κομίζεσθαι, ‘“‘ la dépense sera donc peu ἐϊενέε et
de la sorte on balancera le supplément de travail indiqué
plus haut” (Ed.), P Ryl 11. 2141? (ii/a.p.) με]τὰ τ[ὰς
ἀπὸ μερισμοῦ] τοῦ € (ἔτους) e{mAelovak(vias).. .
(δραχμάς), ‘‘after deduction of the drachmae in excess
of the assessment of the 5th year” (Edd.), and the Andanian
inscr. relating tothe mysteries Sy// 653 (= * 736)9® (B.c. 92)
εἰ δὲ μή, μὴ ἐπιτρεπόντω οἱ tepol, καὶ τὰ πλειονάζοντα
ἱερὰ ἔστω τῶν θεῶν. Cf. also Aristeas 273 διὰ τὸ δύο
πλεονάζειν τῶν ἑβδομήκοντα, ‘because their number ex-
ceeded seventy by two.” The trans. use of πλεονάζω in
1 Thess 312 can be paralleled from the LXX (Numb 26%,
Ps 70(71)#4). For the subst. πλεόνασμα cf. P Tebt I. 787
(B.c. 110-8) and for πλεονασμός cf. P Lond 604 Be (c. A.D.
47) (= III. p. 78) with the editor’s note, and Wilcken Os¢r.
i. p. 280.
πλεονεκτέω.
For πλεονεκτέω, ‘‘ take advantage of,” ‘‘ overreach,”
which in the NT is confined to Paul, cf. P Amh 11. 7813
(A.D. 184) (see Berichtigungen, p. 3) ἐν τοῖς κοινοῖς ἡμῶν
ὑ[π]άρχουσι παντοδαπῶς plov] πλεονεκτῖ ἄνθρωπος
α[ὐ]θάδης, ““ἴπ regard to our common property he, a self-
willed man, takes all sorts of advantages over me’’: see
also Aristeas 270. In late Greek, as in I Thess 4°, the
verb is often followed by a direct object in the acc. (see
Proleg. p. 65): for the pass., as in 2 Cor 211, cf. OG/S
484°? (ii/A.D.) πλεονεκτεῖσθαι yap Kal τοὺς ὀλίγους (guz
humili condicione essent) tw αὐτῶν ἀνθρώπους δ(ῆλ)ον ἦν.
πλεονέκτης
πλεονέκτης,
““covetous”’: cf. P Magd § recto? (B.c. 221) πλεονέκτης
ὦν. The adv. πλεονεκτικῶς occurs in OG/S 665" (a.p. 48)
ὑπὸ τῶν πλεονεκτικῶς Kal ἀναιδῶς ταῖς ἐξουσίαις ἀποχρω-
μένων. On the fragment of a vellum leaf, P Oxy XV. 1828
recto’, belonging probably to iii/A.D., and containing ethical
instructions, reference is made to ὁ Ψψε]ύστης καὶ ὃ πλεονέκτης
[kal ὁ ἀποστε]ρητής.
πλεονεξία,
“ὁ σοναίοιιϑη 655, in P Par 6358 (B.c. 164) (= P Petr III.
p- 24) μηδεμιᾶς ἐν τούτοις μήτε φιλοτιμίας, μήτε πλεονεξίας
γενηθείσης keeps company with φιλοτιμία, which here
represents a ‘‘ grasping ambition’’: cf. PSI V. 446° (A.p.
133-7) τὸ δὲ στρατ[ι]ωτικὸν ἐπὶ πλεονεξίᾳ Kal ἀδικίᾳ
λαμβά[ν]εσθαι συνβέβηκε. In Musonius p. 72° (ed. Hense)
it is linked with βία---ἅπερ ἀπὸ Blas kal πλεονεξίας πέφυκε
ζῆν, and in 26. p. 9010 it accompanies ἡδονή---ὁ θεὸς...
ἀήττητος μὲν ἡδονῆς, ἀήττητος δὲ πλεονεξίας, a remarkable
parallel to the NT association with sins of the flesh, based
on a saying of Jesus (Mk 733) and repeated by at least three
different NT writers (1 Cor 519, Heb 134, 2 Pet 214).
Bunyan’s instinct rightly made Pickthank name together
among Beelzebub’s friends ‘‘my old Lord Lechery, Sir
Having Greedy, with all the rest of our nobility.”” See also
Exp T xxxvi. p. 478 f.
That πλεονεξία isa true vernacular word may be illustrated
by its appearance in the illiterate P Fay 12474 (ii/a.p.)
μετάμελόν σ[ο]ι πάλειν εἰσο[(σ]ει ἡ πλεονεξ[(7α σου, ‘your
cupidity will again cause you regret’’(Edd.): cf. P Oxy XII.
14694 (A.D. 298) ἐπείπερ ἐὰν πλεονεξία τις προχωρήσῃ καθ᾽
[ἡμῶν δι ἀδυναμείαν ἀναπόστατοι καταστη[σ]όμεθα,
‘since, if any advantage of us is taken, our weakness
will leave us no escape’’ (Edd.)—a petition of certain
village-representatives against a subordinate official, and 26.
I. 6718 (A.D. 338) εἵν᾽ οὕτως διχθῇ [ad]rav ἡ καθ᾽ ἡμῶν
[πλεο]νεξία, ‘in this way their aggression against me will
be made clear’? (Edd.)—a dispute concerning property.
For the word in a good sense cf. Epict. ii. 10.9. In Sy//
418(= 8 888)!8% (a. p. 238) πλεονεκτήματα are simply ‘‘ad-
vantages,” with ἐλαττώματα in antithesis.
πλευρά,
generally =the ‘‘side” οἵ ahuman being: cf. P Oxy XII.
141428 (A.D. 270-5) τῆς πλευρᾶς [ῥ]έγχομαι, “1 have a
cough from my lung” (Edd.), and the magic P Osl I. 1355
(iv/A.D.) ἄνυγον αὐτῆς τὴν δεξιὰν πλεύραν. The neut.
πλευρόν, which, along with πλευρά, is found in the LXX
(Thackeray Gr. i. p. 157), may be illustrated from the
astrological P Ryl ΤΙ. 635 (iii/a.p.) "Ἄρεως πλευρών, ‘ the
chest to Mars,’ and P Lond 12178 (iii/A.p.) (=I. p. 93)
els τὸ δεξιὸν mAevp[d]y μέρος. An unusual use of the word
= “vessel” is found in P Fay 1ο4" (late i1/A.D.) πλευρῶν
ὑελῶν, ‘glass vessels’’: see the editors’ note.
«
πλέω.
P Grenf II. 14(c)$ (ili/B.c.) οὐδ᾽ οὐκ ἔφυ (1 ὃ δ᾽ οὐκ ἔφη)
δύνασθαι πλεῦσαι ἄνευ σου, “but he said that he could not
sail without you,’’ P Oxy IV. 726! (A.D. 135) οὐ δυνάμενος
δι ἀ[σ]θένειαν (cf. Gal 413) πλεῦσαι, ‘‘since he is unable
518
πλημμύρα
through sickness to make the voyage’’ (Edd.), 24. I. 11918
(ii/iii A.D.) (= Selections, p. 103) πεπλάνηκαν ἡμῶί( -- G)s
ἐκε[1], TH ἡμέρᾳ ιβ ὅτι ἔπλευσεί-- α)ς, ‘they deceived us
there on the r2th,when you sailed,” 26. XIV. 16824 (iv/A.D.)
© ἀὴρ ἐναντίος ἡμεῖν ἦν ἀφ᾽ οὗ ἔπλευσας, “the wind was
contrary to us since you sailed,” and OG/S ς 7239 (iii/a.p.)
πλεύσει δὲ μόνα τὰ ἀπογεγραμμένα πλοῖα. For πλωτός,
“navigable,” see P Tebt I. 92) (late ii/B.c.). MGr πλέω
(πλέγω), ‘ swim,’’ ‘travel.’””
πληγή,
“blow ’’: cf. Chrest. IL. 69 (B.C. 246) πληγάς μοι ἐνέβαλεν,
P Tebt I. 4419 (B.c. 114) ἔδωκεν πληγὰς πλείους ἧι [εἸῖχεν
ῥάβδωι, P Fay 1217 (c. π.6. 103) ἤγαγον μεθ᾽ ὕβρεως καὶ
πληγῶν, ‘they dragged me away with insults and blows,’’
and P Tebt 11. 33129 (c. A.b. 131) ἐϊπήνεγκά[ν μο]ι πληγὰς
εἰς πᾶν μέλ[ο]ς το[ῦ σ]ώματος. Add from the law of
astynomy at Pergamum, carved on stone in the time of
Trajan, OG/S 483177, αὐτὸς μαστιγούσθω ἐν τῶι κύφωνι
(‘‘ the pillory’’) πληγαῖς πεντήκοντα, and see also Sy// 737
(=* 1109)** (A.p. 178) ἐὰν δέ τις ἄχρι πληγῶν ἔλθῃ, ἀπο-
γραφέστω ὁ πληγεὶς πρὸς τὸν ἱερέα ἢ τὸν ἀνθιερέα.
For the ellipsis οἵ πληγάς in Lk 1247, 2 Cor 11%, cf.
Herodas IIT. 77, V. 33 (with Headlam’s notes).
πλῆθος
is used (1) of things—P Hib I. 52ὅ (c. B.c. 245) τὰ
P Lille I. 378 (B.c. 241-0) ἱκανὰ πλήθη, ‘‘des sommes
considérables’’ (Ed.), P Tebt II. 2824 (late ii/p.c.) εἶ
μὴ (ν) παρειληφέναι τὰ ὑπογεγρί(αμμένα) πλήθηι, “that 1
have in truth received the hereinafter mentioned amounts ἡ
(Edd.), P Ryl IL. 1192? (a.D. 54-67) διὰ τὸ πλῆθος τῶν κατ᾽
ἔτος γενημάτων, “owing to its great yearly productivity ’’
(Edd.) ; and (2) of persons—Chrest, I. 11Ai 1! (B.C, 123)
παραγενομένων τῶν αὐτῶν πληθῶν σὺν ὅπλοις, and P Tebt
Il. 3104 (A.D. 186) τῷ πλήθι τῶν ἱερέων, ‘the corporation
of priests ’’ (Edd.).
πληθύνω,
“‘increase,’’ ‘‘multiply ᾿ : cf. Pozmandres 3° (ed. Parthey)
εἰς τὸ αὐξάνεσθαι ἐν αὐξήσει Kal πληθύνεσθαι ἐν πλήθει
(cited by Dibelius HZNV7 ad Col 219). The verb is fully
illustrated in Anz Sudsidia, p. 296 f.
πλήθω.
See s.v. πίμπλημι.
πλημμύρα,
«ἐᾷ flooding,’’ “ flood.’” On the form πλημύρα in Lk 648
DW αἰ, as the older spelling, see Moulton Gy, il. p. 101.
The verb is found with a single p in OGZS 6668 (a.p. 54-68),
where Egypt is described as πλημύρουσα πᾶσιν ἀγαθοῖς
owing to the good deeds of the praefect Tiberius Claudius
Balbillus, and in P Lond 924! (a.p. 187-188) (= III.
p- 134) πλημυρέντος τοῦ Νείλου. For double μι see Vett.
Val. p. 344% and Artem. pp. 1237 (of a well) πλημμυ-
ροῦντος τοῦ ὕδατος and 124° (of springs) ὕδατι καθαρῳ
πλημμυροῦσαι.
πλήν 5
πλήν
(1) as adv. introducing a clause (= ἀλλά, δέ) can be illus-
trated from Plato onwards (cf. Schmid Aéézcismus i. p. 133),
and came to be regularly so used in common speech (cf.
Blass-Debrunner ὃ 449). With its use in Mt 112% αἰ, cf.
P Tebt IL. 4178 (iii/A.D.) πλὴν ἀρξόμεθ[α] τοῦ ἔργου, ** but
we will begin the work,” BGU IV. 1024%-16 (end iv/a.D.)
πλὴ «ν:- συνέθετο ἀπολύσειν] τὸν Διόδημον. See also
P Ryl IT. 16310 (A.D. 139) πλὴν εἰ μή, τὸν ἐπελευσόμενον
τῷ ἐμῷ ὀνόματι... [ἀφισΊτάνειν με αὐτὸν παραχρῆμα,
“otherwise if anyone shall make any claim in my name, I
will repel him forthwith” (Edd.), P Fay 2018 (Imperial
edict—ili/iv A.D.) οὐδὲ γὰρ τοῦτό μοι σπουδαιότε[ρο]ν ἐξ
ἁπάντων] χρηματίζεσθαι, πλὴν μᾶλλον φιλανθρωπίᾳ τε
καὶ εὐεργεσίαις συναύξειν ταύτην τὴν ἀρχήν, “ for it is not
my aim to make money on all occasions, but rather by
liberality and the conferring of benefits to increase the
welfare of this empire”’ (Edd.). The classical collocation
πλὴν ὅτι, “except that,’’ occurs in the NT only in Ac 2033,
Phil 118: cf. Artemidorus p. 53. (after τὰ αὐτά).
(2) asa prep. c. gen. is seen in such passages as P Eleph
27 (B.C. 285-4) καταλειπέτω τὰ ὑπάρχοντα πᾶσι τοῖς υἱοῖς
πλὴν τῶν μερῶν, ὧν ἂν λαμβάνωσι παρὰ Δ. καὶ K., P ΠΙΡ
I. 9οο" (B.c. 222) πλὴν τῆς χέρσου, P Lond 3336 (8.6. 161)
(=I. p. 20, UPZi. p. 240) πλὴν τοῦ καταφθείρεσθαι, and
P Leid Ww: 15 (ii/iii A.D.) (= II. p. 107) πλὴν ἐμοῦ. In
P Amh II. 9317 (A.D. 181) πλήν is construed c. acc.—aA}v
τέλος θυ[ε]ιῶν, ‘‘with the exception of the thyia-tax.’’
Πλὴν τοῦ c. inf., which is not found in the NT, is illustrated
in Mayser Gr. 11. i. p. 327.
Πλήν is now connected not with πλέον, and hence =
““more than,”’ ‘‘ beyond,’’ but with πέλας, and hence =
“besides,’’ ‘‘apart trom this”: cf. the use of παρά, ‘‘ be-
side,” ‘‘except,’’ and see Lightfoot on Phil 318, Brugmann-
Thumb Gr.‘ p. 523, and Boisacq Dict. Etym. s.v.
πλήρης.
There are not a few traces ofan indeclinable πλήρης, “ full,”
in our NT texts—Mk 4? (C*—see WH Wo/es?, p. 24),
Jn τς (all but D—cf. Deissmann ZAZ, p. 125 ff.), Ac 65
(all but B), also Mk 819 (AFGM a/.), Ac 63 (AEHP a/.),
197° (AEL 33), 2 Jn*°(L). See further Pro/eg. p. 50, and
for the interpretation of Jn 11 cf. C. H. Turner 7715 i.
pp- 120ff., 561 ἢ.
Indeclinable πλήρης can now be abundantly illustrated
from the papyri. Much our earliest ex. is P Leid Cii 4
(B.C. 161) (=I. p. 118, UPZi. p. 353) χαλκοῦς στατηρει-
Hovs μαρσείπειον πλήρης. This is followed by the mummy-
ticket Preisigke 35537 (time of Augustus) ἔδωκα αὐτῷ τὰ
ναῦλα πλήρης καὶ τὰς δαπάνας, ‘I have given him his full
fare and money to spend,” and P Lond 131 recfo!83 (a.p.
78-79) (=I. p. 174) ἀρούρας πλήρη.
After i/a.D. exx. multiply rapidly, e.g. P Oxy IIT. 51355
(A.D, 184) χαλκοῦς τρεῖς πλήρης, BGU I. 8127 (as amended
p. 356—a.D, 189) ds kal παραδώσω... πλήρης, P Par 18
625° (ii/ili A.D.) τοῦ ναύλου δοθέντος ὑπ᾽ ἐμοῦ πλήρης, P Fay
885 (ili/A.D.) ἔσχον παρὰ σοῦ Td ἐκφόριον.... πλήρης,
P Grenf II. 6959 (A.D. 265) διὰ τὸ πλήρηϊς αὐτὸν ἀπε[σ]χη-
κέναι ὦ[9] πρόκειτα[ι, BGU IV. τοῦ419 (a.p. 277-8) τὰ ἴσα
τοῦ ἀργυρίου τάλαντα [δ]έκα πλήρης ἀριθμοῦ, 26. I. 1 Bu
19
πληροφορία
(A.D. 289) ἅπερ ἐντεῦθεν ἀπέσίχ]αμεν παρὰ σοῦ πλήρης, 12.
IT. 37374 (A.D. 298) ἔσχον τὴν τιμὴν πλήρης ὡς πρόκιται,
and Ostr 1071? (A.D. 185) ἔσχίομεν) τὸ τέλ(ος) πλήρης ἀπὸ
᾿Αθὺρ ἕως Mexelp κβ.
As regards the LXX Thackeray (Gr. i. Ρ- 176f.) thinks
that the evidence for indeclinable πλήρης ‘is not asa rule
so strong as to warrant our attributing the form to the auto-
graphs: in most cases it is certainly due to later scribes.”
The clearest exx.. he thinks, are Job 2124, Sir 1928,
Other exx. of the adj. are P Ryl II. 145!7 (a.p. 38)
σάκκο(ν) πλήρηι κνήκωι (/. κνήκου), and P Oxy III. 530°
(11/A.D.) τὸ δὲ] ναύβιον καὶ τὰ ἄλλα πάντα πλήρη διέγραψα,
““but the naubion and the other taxes I have paid in full” ;
and for the phrase ἐκ πλήρους see P Par 2648 (B.c. 163-2)
(= Selections, p. 14) οὐ κεκομισμέναι ἐκκ πλήρους, P Lond
117843 (a.p. 194) (= III. p. 217, Selections Pp. 100) ἀποδε-
δωκότα τὸ κατὰ τὸν νόμ[ον ἐν]τάγιον πᾶν ἐκ πλήρους
δηνάρια ἑκατόν, ‘on his payment of the legal fee amount-
ing altogether to a hundred denarii.” For the superl. see
P Lond 779 (end of vi/a.p.) (=I. p. 232f., Chrest. 11.
p- 570 f.) BeBata [π]ίστει παντὶ πληρεστάτῳ δεσποτείᾳ : οἵ. 39,
πληροφορέω.
This verb occurs very rarely outside Biblical Greek,
where its earliest occurrence is LXX Eccles 84. It is used
of ‘‘accomplishing,” ‘‘settling” legal matters in such a
passage as P Amh 11. 66%? (a.p. 124), where the complainer
is invited by the strategus to bring forward his witnesses,
ἵνα δὲ kal viv πληροφορήσω, ‘in order that I may finish off
the matter.” Similarly in BGU III. 74712 (a.p. 139)
αἰ[τ]ούμ[ε]νο[9] π|Χ]ηΓ[ρ]οφορε[τ]ν, the reference seems to
be to a collector desiring to get in certain monies ‘in full.”
This prepares us for the verb in connexion with “*paying
off” debts, as in P Oxy III. 509° (late ii/a.p.) τυγί χάνω
δὲ πεπληροφορημένος τοῖς ὀφειλομένοις μοι, “but it happens
that I have been paid the debt in full” (Edd.), and P Lond
1164(g)** (A.D. 212) (=III. p. 163) πεπληροφόρηται δὲ καὶ
τῶν τόκων κατὰ μέρος διὰ χειρὸς πάντα εἰς περίλυσιν. CF.
also the expressive BGU II. 66 1: 5 (i/a.1.) ἐπληροφόρησα
αὐτόν, the idea apparently being that the man to whom
money has been entrusted satisfies the investor by the return
he makes, and the magic P Lond 1219 (jii/a.p.) (=I.
Pp. 113) πληροφοροῦσα ἀγαπῶσα στέργουσα ἐμέ, pointing
to an affection which is fully reciprocated. See further
Whitaker ap VIII. xx. p. 380ff., and xxi. p. 239f,
where it is contended that πληροφορεῖσθαι ‘denotes not a
conviction or assurance of the mind, but the result of such
an assurance in life and conduct, the rich fruitfulness for
which the conviction prepares the way.” Hence in Rom 145
the thought is that every Christian is to be ‘fully fruitful” in
following out the course which his own mind shows him to
be right.
The verb is also discussed by Deissmann ZAE p. 82f.,
and by Lagrange Bulletin d’ancienne littérature et d’arché-
ologte chrétiennes ii. (1912), p. 96 ff.
πληροφορία
does not occur in classical writers or the LXX, and in the
NT appears as a rule to have passed into the meaning ‘* full
assurance,” ‘‘ confidence” (1 Thess 15, Col 22, Heb 1022):
πληρίω
cf. Clem. R. Cor 42 μετὰ πληροφορίας πνεύματος ἁγίου
ἐξῆλθον εὐαγγελιζόμενοι. In Heb 61} the meaning is less
subjective, ‘‘fulness” (‘‘impletio sive consummatio,”
Grotius). The only instance of the subst. we can cite from
the papyri is P Giss I. 8725 τ]ὴν πληροφο[ρίαν, unfortunately
in a very broken context.
πληρόω.
The original meaning ‘‘fill,” ‘“‘fill to the full” (MGr
πληρῶ) may be illustrated from the phrase in Sy// 633
θεῶι, λαμβανέτωι τὸ ἥμισίν. The meaning ‘‘ pay” is very
common (MGr trAepjvw)—e.g. P Hib I. 401} (B.c. 261)
δραχμὴν μίαν οὐθείς σοι μὴ TANP<Ho>M, “no one will pay
so much as I drachma” (Edd ), BGU IV. 105529 (B.c. 13)
μέχρει TOD πληρωθῆναι τὸ Savoy, P Oxy I. 114% (ii/ili A.D.)
κεῖται πρὸς β μνᾶς: πεπλήρωκα τὸν τόκον μέχρι τοῦ ᾿Εἰπεὶφ
πρὸς στατῆρα τῆς μνᾶς, ‘it is pledged for two minae. I
have paid the interest up to Epeiph, at the rate of a stater
per mina” (Edd.), P Grenf IT. 774 (iti/iv A.D.) (= Selections,
p. 120) ἐπλήρωσα [αὐ]τὸν [το]ὺς μισθοὺς τῆς παρακομιδῆς
τοῦ σώματος, “I paid him the costs of the carriage of the
body”; P Oxy XII. 1489° (late iii/A.D.) ἐνοχλεῖς μοι ὅτι
ὀφείλεις ᾿Αγαθὸς(-- @) Δαίμονι χαλκόν: πεπλήρωσί-- κ)α
αὐτόν, ‘you worry me about the money which you owe to
Agathodaemon: I have paid him in full” (Kdd.), P Fay
135° (iv/A.D.) ἐπισπούδασον πληρῶσαι ἵνα ἡ φιλία διαμίνῃ
pet’ ἀλλήλων, “make haste to pay, in order that we may
remain on good terms with each other” (Edd.), P Oxy VI.
90218 (c. A.D. 465) ἐμοῦ ὡς προεῖπον ἑτοίμως ἔχοντος
πληρῶσαι ὅσα ἐποφίλω αὐτῷ ἐγγράφως, “since I am ready,
as aforesaid, to discharge any debt secured in writing”
(Edd.), and Sy// 737 (= 1109)4® (before A.D. 178) ἐὰν δὲ
μὴ πληροῖ (sc. τὴν ὁρισθεῖσαν els οἶνον φοράν). This usage
may give us the clue to the translation of Phil 418 ἀπέχω δὲ
πάντα... πεπλήρωμαι, “I have received payment,”’ says
Paul, ‘“‘my account is settled’’: see C. H. Dodd in £xp
VIII. xv. p. 295, and cf. Moffatt, ‘‘your debt to me is fully
paid and more than paid!,” and Goodspeed, ‘* you have
paid me in full, and more too.”
The common NT use of πληρόω = ‘‘ accomplish” a duty
may be paralleled from P Lond 90476 (a.p. 104) (= III.
p- 125, Selections, p. 73) twa. . τὴν συνήθη [οἰἸκονομίαν
THs ἀπο]γραφῆς πληρώσωσιν, “in order that they may
carry out the regular order of the census”: cf. P Oxy XIV.
16698 (iii/A.D.) ἐνετειλάμην σοι ἐξετάσαι περὶ τοῦ συναγο-
ραστικοῦ εἰ πληροῦται, “1 bade you to inquire about the
purchased corn, whether the amount is being completed”
(Edd.). A Spartan inscr. in the Annual of the British
School at Athens xii. p. 452, dated provisionally by H. J. W.
Tillyard in i/a.p., has ὃς ἕξει kal τὴν Tod ξυστάρχου τειμήν,
πληρῶν τὰ εἰθισμέν[α, ““ discharging the usual offices”: the
editor cites C/U II. 2336 πληρώσαντα πᾶσαν ἀρχὴν καὶ
A[e]trovpylay. In the calendar inser. Przene 105% (c. B.C. 9)
Providence is stated to have filled the Emperor Augustus
with virtue for the benefit of mankind, ὃν εἰς evepye[olav
ἀνθρώπων ἐπλή]ρωσεν ἀρετῆς (cf. Lk 24°).
The use of the verb in connexion with ¢2e, which Grimm
treats as a ‘‘ Hebraism,’’ is found fully established in the
Kown—P Lond 1168? (A.p. 18) (= III. p. 136) πληρω-
θέντος δὲ τοῦ χρόνου, P Oxy XIV. 16418 (A.D. 68) μέχρι τοῦ
520
πλήσσω
τὸν χρόνον πληρωθῆναι, and P Tebt II. 37419 (a.p. 131)
ὃ χρόνος τῆς μισθώσεως ἐπληρόί -- ὠ)θη els τὸ διελη[λ]7υθὸς
ἰδ (ἔτος), ‘‘ the period of the lease expired in the past 14th
year” (Edd.).
πλήρωμα.
This important word is not very common in the vernacular,
but it can be illustrated in the sense of a full ‘* company ” or
“‘complement.” From Egypt we have P Petr III. 43(3)}2
(B.C. 240) ἔγραψάς μοι μὴ ἀποσπάσαι τὸ πίλή]ρωμα ἐκ
Φιλωτέριδος ἕως οὗ τὰ ἔργα συντελέσαι, “ you wrote me not
to withdraw the gang from Philoteris before they had finished
the work ’’ (Ed.), cf.1529, and an inscr. from near Sebastopol
Syll 326 (= % 709)*° (c. B.C. 107) παραλαβὼν δὲ Kal τῶν
πολιτᾶν ἐπιλέκτους ἐμ πληρώμασι τρισί (‘‘in three ship-
loads); InP BibT. 110% (5 Β: Ὁ: 255) (Ξ- Οζζειξ. Te
Ῥ. 574) ἀπ[ὸ τοῦ] πληρώματος, Wilcken thinks the reference
is to “‘ the ship’s crew”: cf. Rom 117°, See also P Par 60
Bis? (c. B.C, 200) τὸ ἀνήλωμα eis ᾿Αλεξάνδρειαν ἀπὸ τῶν
πληρωμάτων [ἀρ]χαίων.
The very common word πλήρωσις does not occur in the
NT, but its restriction to commercial phraseology accounts
for this: cf. Ostr 4647 (A.D. 85-6), P Lips I. 105%? (i/1i A.D.),
and P Strass I. 105,12 (A.D. 105). That πλήρωμα should
take its place as a omen actionzs (as in Rom 1319) is not
strange, as the -ots and —pa nouns are drawing together a
good deal: the shortened penultimate of θέμα, κρίμα,
χρίσμα etc., due to the analogy of the --σις words, illustrates
the closeness of association.
As against the so-called pass. sense of πλήρωμα for which
Lightfoot contends (Co/.? p. 257 ff.), see the elaborate note
by Armitage Robinson in £//. p. 255 ff. Cf. also the art.
“*Pleroma”’ by W. Lock in Hastings D8 iv. p. 1f., and for
illustrations of the word from Hermetic literature see Reitzen-
stein Potmandres p. 25 ἢ.
πλησίον,
as adverb = ‘“‘near”’ (Jn 4°): P Oxy III. 4945) (A.D. 156)
πλησίον Tod τάφου μου, 20. VIII. 1165% (vi/A.D.) κτήματι
πλησίον τοῦ Mippukos, ‘‘an estate near Murmux.’’ For
the adj. πλησίος cf. OG/S 736° (ii/i B.c.) (= Fayim Towns
p- 48) παρὰ τῶν πλησίων ἱερῶν.
πλησμονή
is best understood 72 malam partem ‘‘repletion,”
“satiety,” in the difficult passage Col 27°; see Lightfoot’s
note ad /., and τὸ his citations add Euripides 2.7. 887
ἐν πλησμονῇ τοι Κύπρις. ἐν πεινῶντι δ᾽ οὔ. Cf. also Artem.
Ρ- 19918 πλησμονῆς ἢ ἐνδείας.
πλήσσω,
“strike,” ‘‘ smite”’ (Rev 812) : cf. P Ryl II. 6810 (B.c. 89)
ἔϊπληξέν] pe ταῖς αὐτῆς χερσίν, BGU I. 1637 (A.D. 108)
ἄλλοι ὡς πληγέντες ὑπὸ αὐτοῦ ἀναφόριον δεδώκασι, ‘others
have given information (from time to time) as having been
assaulted by him,” P Flor I. 59% (A.D. 225 or 241) ὥστε
πληγ[ῆ]ναι μέν με ἐσέσθίαι (/ αἰσθέσθαι), P Lips I. gots
(iv/v A.D.) ὅλον τὸ σῶμα αὐτοῦ πεπληγμένον ἐστιν, and
Kaibel 2803 (tit. valde recens) πλη[γ]εὶς ἐν κεφάλοιο κακὸν
μόρον ἐ[ξ]ετέ[λ]ε(σ)σαίς. For πλῆγμα cf. P Lips I. got?
(iv/v A.D.) and 26. 3775 (A.D. 389).
πλοιαριον
πλοιάριον,
lit. ‘fa little boat’? (Mk 39: Vg mavicu/a), but hardly
to be distinguished from the ordinary πλοῖον (Jn 674) :
cf. Ostr 1o51* (A.D. 101) πλοιαρίου, and the late P Gen
I. 14° (Byz.) τὰ ναῦλα τοῦ μικροῦ πλοιαρίου. For the
double dim. πλοιαρίδιον (not in 1,55), cf. P Cairo Preis
485 (ii/A.D.) where it is apparently interchangeable with
πλοῖον “καὶ τὸ μὲν πλοῖόν σοι, ὡς ἠθέλησας, σκέψομαι.
καλῶς δ᾽ ἔχει σε ἐνθάδε ἐλθόντα μετ᾽ ἐμοῦ μένειν μέχρι τὸ
πλοιαρίδιον εὑρῶμεν. Πλοιάριον refers to ἃ lamp of some
kind in P Grenf 11. 11128 (v/vi A.D.) πλοιάρ(ια) χαλ-
K(a) 8.
πλοῖον,
“‘boat.” For this common word, which comes to be
used for ‘‘ship’’ (Ac 2018) owing to the almost complete
disappearance of ναῦς, cf. P Leid U* ὁ (ii/s.c.) (=I. p.
123, UPZ i. p. 370) ἔδοξεν kar’ ἐνύπνον (/. ἐνύπνιον)
πλοῖον παπύρινον, ὃ καλεῖται ἀγυπτιστεὶ ῥώψ, προσορμῆ-
σαι εἰς Μέμφιν, P Hib I. 152 (c. B.c. 250) ἐμβαλοῦ εἰς τὸ
πλοῖον ἅλας καὶ λωτὸν ὅπως ἔχωσιν [οἱ] ναυπηγοί, P Ryl
II. 2291} (a.b. 38) ἐρωτῶ σε ἐκ παντὸς τρόπου εὐθέως μοι
πέμψαι... τὸ ὀψάριον, ἐπεὶ ἐν πλοίῳ εἰμί, “1 ask you
therefore to do your utmost to send me the relish, as I
am on board a boat,” P Oxy I. 36%-8 (ii/ili a.p.) €[av]
δὲ τελώνης ἐκφορ[τισθ]ῆναι τὸ πλοῖον ἐπιζητήσῃ, ‘but if
the tax-farmer desire that the ship should be unloaded”
(Edd.) (cf. Ac 218), and 26. XIV. 1763* (after A.D. 222)
οὔπω μέχρι σήμερον τὰ πλοῖα τῆς avwvas ἐξῆλθεν. For
the form cf. 74. 1773}2 (iii/A.b.) ἀ]νῆλθα χάριν πλύον καὶ
οὐκ εὗρον, and see Mayser (7. p. 110 ἢ.
πλόος, πλοῦς.
The late gen. πλοός, as in Ac 27°, occurs in Οὐ 15. 5725}
(ii/A.D.) ὀφειλήσει τῷ δήμῳ ὑπὲρ ἑκάστου πλοός : cf. 72.
132° (B.C. 130) ἐπὶ τῶν πλῶν, and see Blass-Debrunner ὃ 52.
Other exx. of the word are P Oxy IV. 7271} (a.pD. 154)
οὐ δυν[ά]μενοι κατὰ TO παρὸν τὸν is Αἴγυπτον πλοῦν
ποιήσασθ[α]ι, and similarly P Tebt II. 317}9 (A.D. 174--5).
In an inscr. from Hierapolis, Sy// 872 (=*% 1220)5, we hear
of a merchant who had made πλόας ἑβδομήκοντα δύο between
Malea and Italy—an interesting ex. of the facilities of travel
at the time.
πλούσιος,
“rich”: BGU IV. 1141? (B.c. 14) To[t]s γεγονόσι
πλουσίοις, 74. 1. 2481} (as amended Berichtigungen, p. 32—
i/A.D.) περὶ τοῦ πλουσίου, and P Oxy III. 4717 (ii/a.p.)
εὔμορφον καὶ πλούσιον μειράκιον, ‘handsome and rich
stripling ’’: cf. 1 Tim 617 (with Parry’s note). With the
metaph. usage in Jas 2° a/., cf. Aristeas 15 τελείᾳ καὶ
πλουσίᾳ ψυχῇ, and Antiphanes 3’. 327 ψυχὴν ἔχειν δεῖ
πλουσίαν.
πλουσίως.
In OG/S γ6718 (i/B.c.) a certain Phaus Cyrenensis is
commended for having performed his duties towards God
ἐκτενῶς καὶ evoeBO<t>s, and his duties towards men
μεγαλ[ο]ψύ(χγως kal πλουσίως ὑπὲρ δ(ύ)ναμιν.
Part VI.
521
πνεῦμα
πλουτέω.
For the aor. = ‘‘ become rich,” as in Rev 318, cf. P Giss
I. 1319 (not dated) ὅπω[ς] πλουτή[σ]ῃς εἰς αἰῶίνα. The
aor. is ingressive in I Cor 4" ἤδη ἐπλουτήσατε; ‘have you
already come into your wealth?” The pres. is seen in the
Delphic precept, Sy//* 12681. °° πλούτει δ[ικαίως.
πλουτίζω
is included by Anz (Suds¢dia, p. 297) in the class of
verbs which, going back to the beginnings of Greek letters,
disappear for a time from general use, only to come to light
again inlater Greek. This particular word is fairly common
in the LXX and occurs 267, in the NT.
πλοῦτος.
This masc. noun passes into the neuter declension in
Hellenistic Greek (Pro/eg., p. 60), and is so used octies by
Paul, generally in a figurative sense. For the literal usage
in 1 Tim 6%, cf. P Flor III. 3671 (iii/a.p.) πλούτῳ
γαυρωθείς, P Fay 201" (iii/iv a.p.) οὐ διὰ περιουσίαν
πλούτου, and Sy/7 553 (-- ὅ 5890)80 (B.c. 196) ὑπέρ τε
εἰρήνης καὶ πλούτου καὶ σίτου φορᾶς.
πλύνω,
“wash” (Lk 5? a/.). In a Zenon letter, PSI VI. 5997
(iii/B.C.) reference is made to πλῦναι kal διελεῖν (τὸν λίνον)
as preliminaries in connexion with weaving οἵ. the medical
receipt of early i/A.D. P Oxy VIII. 1088° λίθου σχι(στοῦ)
πεπλ(υμένου) (δραχμὴ) a, ‘“‘purified schist 1 dr.”, and
OGIS 483° (ii/B.c.) μήτε ἱμάτια πλύνειν μήτε σκεῦος.
The verb is used rhetorically in Herodas III. 93 ἰσσαῖ.
λάθοις τὴν γλάσσαν és μέλι πλύνας, ‘Fie, sirrah! May
you find that tongue of yours—dipped in honey” (Headlam :
see note p. 161f.). For subst. πλύνος see P Ryl II. 70%
(ii/B.c.) with the editor’s note, and BGU VI. 1364? (B.c.
126-5), and for adj. πλύσιμος see P Sakkakini 59. 60. 94
verso (ili/B.C.) (cited Mayser Gr. II. i. p. 6). MGr πλύνω,
πλένω, πλυνίσκω (Thumb Hands. p. 350).
πνεῦμα.
This is a notable ex. of those words, whose meaning has
been so deepened and enriched through Christian influences,
that we cannot expect our sources to throw much light on
their use in the NT. One or two points may, however, be
noted.
Thus for the more literal meaning of the word we may
cite P Oxy VI. 9047 (v/A.D.), where a certain Flavius
petitions a praeses on the ground ὡς λοιπὸν εἰς αὐτὸ τὸ
τῆς σωτηρίας πνεῦμα δυστυχῖν pe, “so that at last the very
breath of my life is in danger” (Edd.). In P Leid Wii 2
(ii/iii A.D.) (= II. p. 157) reference is made to a book which
περιέχει γέννησιν πνεύματος, πυρὸς Kal okdTo(=ov)s,
‘contains the creation of spirit, fire and darkness.” The
same document αν. 4 shows οὐ ἀντιτάξεταί μοι πᾶν πνεῦμα,
οὐ δαιμόνιον, οὐ συνάτ(--άντ)ημα. Reminiscent of LXX
Numb 1622, 2716, isthe Jewish ‘‘ prayer for vengeance” from
Rheneia, Sy// 816 (=#1181)*, which opens—émkadotpar
Kal ἀξιῶ τὸν θεὸν τὸν ὕψιστον, τὸν κύριον τῶν πνευμάτων
καὶ πάσης σαρκός: see Deissmann’s commentary in Ld Z,
67
‘
πνευματικὸς 5
p. 423 ff., and cf. Wiinsch 4F p. 157 (iii/A.D.) δρκίζω σε τὸν
θεὸν τῶν ἀνέμων καὶ πνευμάτων Λαιλαμ (‘‘god of the
winds ’’).
The first words of an elaborate Christian charm of
v/A.D. (?), P Oxy VIII. 1151, intended to ward off sickness
and other evils, are Φεῦγε, πγ(εῦμ)α μεμισι(--η)μένον,
Χι(ριστό)ς σε διώκει" προέλαβέν σε 6 vids τοῦ θ(εο)ῦ καὶ
τὸ πν(εῦμ)α τὸ ἅγιον, “Fly, hateful spirit! Christ pursues
thee ; the Son of God and the Ioly Spirit have outstripped
thee’ (Ed.): cf. the Christian amulet P Iand 619 (v/vi A.D.)
directed πρὸς πᾶν ἀκάθαρτον πνί(εῦμ)α, the familiar phrase
of the Gospels.
To the injunction in the magic P Osl 16 (iv/a.p.)
φυλακτή[ρι]ον περιπόη (/. περιπόει), “do you put round
yourself an amulet,”” there are added the words ἀλλὰ
κρατί(-- εὔσθω τῷ πνεύματι, ‘‘ but let her be in the power
of the spirit,” where the editor (p. 76) thinks that τὸ
πνεῦμα ‘seems here to have been used in a pregnant sense
of the ‘evil demon’ in general.’’ See also the description
of a means for procuring an oracular response in P Lond
46884 (iv/a.D.) (=I. p. 77) γράψον τὸν Ad(yov) εἰς χάρτ(ην)
ἱερατικὸν καὶ εἰς φῦσαν χήνειαν. .. καὶ ἔνθες εἰς τὸ ζῴδ(ιον)
ἐνπνευματώσεως εἵνεκεν (‘in order to fill it with πνεῦμα,"
1.6. spirit and life).
The trichotomy with which Paul has familiarized us in
1 Thess 52% (cf. Milligan ad 4) meets us in the Christian
P Oxy VIII. 1161° (iv/A.D.) containing a prayer to ‘‘our
gracious Saviour and to his beloved Son,” ὅπως οὗτοι
πάντες β[ο]ηθήσωσιν ἡμῶν τῷ σώματι, τῇ ψυχῇ, τῷ
([rv(evpar)t]] πνίεύματι), “that they all may succour our
body, soul, and spirit.” For the frequency of the tricho-
tomy in Egyptian ritual in the order ψυχή, σῶμα, πνεῦμα,
see F. E. Brightman in 77:15 ii. p. 273 f.
Reference should be made to the classical discussion of
πνεῦμα by Burton Galatians (in JCC), p. 486 ff.
σπνευμοιτικός.
P Lond 4655 (iv/a.b.) (=I. p. 66) ἐν συστροφῇ πρὸς
πνευματικ(ὴν) ἀπειλή[ν, “shortly, for spiritual threatening ”
(Ed.). See also Vett. Val. pp. 17! πνευματικῆς ἤτοι
αἰσθητικῆς κινήσεως, 2313 περὶ καταδίκης καὶ πνευματικοῦ
κινδύνου, and for πνευματώδης 20. 13 ψυχεινοί, πνευματώ-
Sets.
πνέω,
‘*breathe,” ‘‘blow”’: see the imprecatory tablet Wiinsch
AF 315. found in the grave of an official of Imperial times
in the neighbourhood of Carthage, στρέβλωσον (‘strain
tight”’) αὐτῶν τὴν ψυχὴν καὶ τὴν καρδίαν ἵνα μὴ [π]νέωσιν.
With Ac οἱ, cf. Herodas VIII. 58 τὰ δεινὰ πνεῦσαι (and see
Headlam’s note p. 392).
πνίγω.
The nursery acrostic P Teht II. 2784 (i/A.p.) πνίξωι
ἐματόν, ῥιγῶι yap, “1 will choke myself, for it is cold”
(Edd.), gives us the word in an elementary stage of
educational achievement. Cf. Artem. p. 318 ἢ épetv ἢ
πνίγεσθαι. The subst. πνιγμός occurs in a Menander
fragment published in PSI II. 126° ἢ :-—
τί παθών; χολή, λύπη Tis, ἔκστασις φρενῶν,
πνιγμός.
6 ,
22 ποιέω
πνικτύς.
On πνικτός in the Apostolic Decree, Ac 15530.39. see a
note by Nestle in ZV7 W vii. (1906), p. 254 ff., and more
recently the elaborate discussion by Ropes in Beginnings of
Christianity Part I. Vol. 111. p. 265 ff.
πνοή,
in the sense of ‘‘ gust, wind,” as in Ac 22, occurs
in the sundial inscr. Pretsigke 3581° (iii/B.c.) τ]ὸ ἄκρον τῆς
σκιᾶς... ἐπὶ τῶν ἰῶτα φερόμενον [σ]ημαίνει ἵεφύρου
πνοήν : cf. Bacchylides v. 28 σὺν ζεφύρου πνοιαῖσιν.
3) ἐς
ποδήρης,
“‘reaching to the feet,” the termination -ἤρης being
perhaps derived from the root of ἀραρίσκω, though this
would rather suggest ‘‘ feet-fitting.”” The word is found in
the NT only in Rev 118 (cf. Prodeg. p. 49); but to the LXX
exx. we may add Aristeas 96 χρυσοῖ yap κώδωνες περὶ τὸν
ποδήρη εἰσὶν αὐτοῦ, ‘for there are ‘bells of gold’ around
the border of his ‘long robe’” (Thackeray).
πόθεν,
“whence ’’’: P Oxy II. 2371. 88. (Α. Ὁ. 186) δηλοῦντες
πόθεν ἕκαστος τῶν ὑπαρχόντων καταβέβηκεν εἰς αὑτοὺς ἡ
κτῆσ{ελις, ‘severally declaring the sources from which the
property acquired has come into their possession” (Edd.).
For the enclitic ποθέν, cf. P Tebt 11. 423? (early iii/a.D.)
δή[λω]σόν μοι ταχ[έως] ἵνα πίέμψω ποθὲν αὐτοῖς pérpla
τιν]ά, ‘‘tell me at once in order that I may send a few
measures to them from somewhere” (idd.), and for πόθεν
= ‘thow,” see Mk 1257, Jn 148 and 6° (Field Moves, p. 91).
ποία,
“‘grass.”’ For the form cf. Moulton (ν΄. ii. p. 83, and see
Sy/l 303 (= 5 1169)17! (from the Asclepieum—iii/B.c.), where
a man with an injured eye describes the cure worked by the
god—e8d]ket ὁ θεὸς ποίαν τρίψας ἐγχεῖν els τὸν ὀφθαλμόν
τι" καὶ ὑγι]ὴς ἐγένετο. A new word πωολογία, whose
meaning is obscure, occurs in P Lille I. 55“. (iii/B.c.).
Cronert and Wilcken suggest ‘‘ Griinernte,” which has led
to a conjecture (xf VII. x. p. 566) that in Jas 4! ποία
may possibly = ‘‘ green herb,” rather than be taken as fem.
of ποῖος,
ποιέω.
The phrase εὖ or καλῶς ποιήσεις is very common intro-
ducing a command or request, almost = our “‘ please ”’ or
“kindly.” It is generally followed by an aor. part., as
in 3 Jn®, e.g. P Oxy 11. 294! (a.p. 22) εὖ οὖν ποιήσις
γράψας μοι ἀντιφώνη[σ]ιν περὶ τούτων, ‘please write
me an answer on these matters,’”’ 20. 300° (late i/A.D.)
περὶ οὗ καλῶς ποιήσεις ἀντιφωνήσασά μοι ὅτι ἐκομίσου,
ἐἐ ρΙδαθθ send me an answer that you have received it,”
εὐ. III. 5257 (early ii/A.D.) καλῶς ποιήσεις δοὺς λῳ[το]ῦ
παρὰ Σαραπίωνος ἐκ τοῦ ἐμοῦ] λόγου, “ Ρ᾽εα5- get some
lotus (Ὁ) for him from Sarapion at my expense ” (Edd.), τό.
VI. 967 (ii/A.D.) ; but by the fut. ind. in 26. 11. 297% (a.p.
54) καλῶς ποιήσεις γράψεις διὰ πιττακίων Toy ἀπολογισμὸν
τῶν [π]ρ[οἸβάτων, “kindly write me in a note the record of
ποιέω
the sheep” (Edd.), 74. I. 1138 (ii/A.D.) εὖ ποιήσεις ἀγοράσεις
pot (δραχμὰς) B. In 26. VI. 929%27 (ii/iii Δ...) καλῶς
ποιήσεις is followed first by a part. ἀπαιτήσας, and then by
ἀποκαταστῆσαι. The phrase μὴ ἄλλως ποιήσεις is used in
cases of urgency as in the letter already quoted, 76. II. 294}"
(A.D. 22) μὴ οὖν ἄλλως ποιήσις, ἐγὼ δὲ αὐτὸς οὕπω οὐδὲ
ἐνήλεπα (= ἐναλήλιφα sc. ἐμαυτὸν) ἕως ἀκούσω φάσιν παρὰ
σοῦ περὶ ἁπάντων, ‘be sure to do this; Iam not so much
as anointing myself until I hear word from you on each
point ” (Edd.).
For the strong sense of ποιέω, ‘‘am effective,” as in the
“‘working”’ of charms, cf. P Osl I. 141 (iv/a.bD.) εἰς πάντα
ποιῶν, with the editors note. In P Oxy XII. 1480! (a.p.
32) πεπόητε εἰς τὸν ἐκλογιστήν, instead of the editors’
rendering ‘‘ he has made it (a delay spoken of) as far as the
eclogistes is concerned (?),” Olsson (Papyrusbriefe, p. 75)
thinks that ποιέω may be used for mpatrw—‘‘he has
arranged it with the eclogistes.”’
The phrase ποιεῖν μετά τινος, ‘to act on someone's
behalf,”” is common in the LXX (Gen 24" a/.), but in the
NT is confined to Luke (e.g. 1°?, τοῦ, Ac 1477). It is
often regarded as a Hebraism (Blass Gr. p. 134, Souter Lex.
s.v., but see Ktihring, p. 35, Pro/eg. p. 106, Robertson (γ΄.
Ρ- 610f.). The only instances we can quote from the papyri
are late—BGU III. 9488 (iv/A.p.) καλιοότερεν (/. καλλιό-
τερον). . . ἐποίησα peta σοῦ, 16. 7987 (Byz.) els “πάντα
τὰ καλὰ ἃ ἐποίησεν μετὰ τῶν δούλων αὐτῆς. The Latin-
ism τὸ ἱκανὸν ποιεῖν (Mk 1515) is illustrated s.v. ἱκανός.
For the meaning ‘‘remain,” ‘‘abide,’’ with an acc. of
time as an adverbial addition, as in Ac 20%, Jas 415, cf. PSI
IV. 3621 (B.C. 251-0) ὁρῶν με πλείους ἡμέρας ἐκεῖ ποιοῦντα,
γράφει μοι εἰς ᾿Αλεξάνδρειαν, P Par 475} (c B.C. 152-1)
(= UPZ i. p. 332) δύο ἡμέρας ποιεῖ ἐν τῶι ᾿Ανυβιείωι πίνων,
P Flor IT. 1377 (A.D. 263) πρὸς τὴν μίαν ἡμέραν ἣν ποιεῖ
ἐκεῖ, P Gen 1. 541° (iv/A.D.) ἐποίησαμεν yap τρῖς ἡμέρας ἐν
τῇ Καρανίδι κοινώτεροι, and P Iand 145 (iv/a.D.) : see also
Mayser Gy. 11. i. p. 81.
The meaning ‘‘celebrate,’’ as in Mt 2618, Ac 1874 Ὁ,
Heb 1178, is seen in P Fay 117%? (A.p. 108) éml(=e)
"“Epago[s] ta ᾿Αρποχράτια ὧδε τάχα 8 πυ[ήσ]ι, ‘since
Erasus is going to celebrate the festival of Harpocrates so
soon on the 14th” (Edd.).
The case against giving ποιέω a sacrificial sense in the NT
(Lk 2219, 1 Cor 1133) is stated at length by T. K. Abbott
Essays chiefly on the Original Texts of the Old and New
Testaments, p. 110 ff., see contra F. W. Mozley 2x VI.
vii. p. 370 ff.
We may add a few miscellaneous exx.—PSI VI. 55219
(iii/B.C.) ἐὰν μὲν ποιῶσιν ἡδέῳς αὐτά, βέλτιστα, P Oxy II.
2608 (A.D. 59) ἐξ ἧς ἐποιησάμεθα] πρὸς] Eavtov<s> ἐπὶ
τοῦ στρατηγοῦ, ‘‘in consequence of our confronting each
other before the strategus” (Edd.), BGU I. 163? (a.p. 108)
φασὶ οἱ παρόντες ἐκεῖνον μᾶλλον τοῦτο πεποιηκέναι (for
perl. cf. 2 Cor 1138), καὶ γὰρ ἄλλοι ὡς πληγέντες ὑπὸ αὐτοῦ
ἀναφόριον δεδώκασι, P Vebt II. 3158 (ii/A.p.) where the
writer promises to help in getting a friend’s books through
the scrutiny by the government inspector, πρὶν yap [αἸὐτὸ[ν]
πίρό]ς σε ἐλθῖν ἐγὼ αὐτὸν ποι[σ]ω ἐκπλέξαι oe, “for I will
make him let you through before he comes to you” (Edd.),
and 76. 4077! (A.D. 199?) where an ex-high-priest warns his
wife and daughter that if they do not fall in with his wishes
523
ποικίλος
he will leave certain property to the temple—éJyra
ὅ[σα] ἐποίησα ἐπ᾽ ὀνόματός σου εἶναι τοῦ [ἐν ᾿Αλεξανδρείᾳ
θεοῦ] μεγ[ά]λου Σαράπιδος, ‘all that I placed in your name
is the property of the great Serapis at Alexandria.’” In
records of manumission, it is frequently stated that an
enfranchised slave is free ποιεῖν ὅ ka θέλῃ, ‘Sto do whatever
he wills”: see Deissmann (LAZ p. 328f.), who compares
Gal 57.
For the forms ποῖσαι Lk 118, ποίσας Jn 514 W, see
Moulton G7». ii. p. 73, and cf. Archiv iv. p. 492. Πεποιή-
Keay, as in Mk 157, is found in J/agz 93(b)*4 (a Senate
decree—c. B.C. 190).
ποίημα,
‘* that which is made,” plur. ‘ pieces of work ’’ (Rom 130):
cf. νὼ δ 5325 (B.c. 218-7) é[miBelEets] ἐποιήσατο τῶν ἰδίωμ.
ποιημάτων.
ποίησις,
ἐεᾳ doing, (Jas 125): Sy// 246 (=* 547)*8
(B.C. 211-10) τῆς δὲ ποιήσεως τῆς εἰκό[ν]ος kal τῆς avayo-
ρεύσ[ε]ως ἐπιμεληθῆναι τὸν γραμματέα κτλ. MGr ποίησι,
“ἐ poetry.”
3). 66
a making ”’
ποιητής
readily passes into the special meaning ‘‘poet,’’ like
ἐς maker ” Scottzce : see the reff. in Herwerden εχ. s.v., and
add Preisigke 595 (ii/A.D.) IL(ovBAtov) Αἰλίου Τλαυκίου
ποιητοῦ γενομένου ἐξηγητοῦ, 7. 1005 Νεμεσιανὸς πολίτης
τοῦ θείου ποιητοῦ “Ομήρου, and Cagnat IV. 827° Σεκοῦνδον
παντὸς] μέτρου πυητὴν ἄριστον.
᾿
ποικίλος.
For the original meaning of this adj. ‘‘ many-coloured,”’
“ἐς variegated,”’ cf. P Hib I. 1207 (B.C. 250-249), an account
for goats which are classified as μέλαιναι, πυρραί, ποικίλαι,
‘© Β]δεῖκ, red, streaked,” similarly P Cairo Preis 375 (iii/B.C.)
t[pets] Blo]ts, δύο μὲν [. . . . - - 1, ἕν[α δ]ὲ ποικίλον, and
Artem. p. 2345" ποικίλα καὶ κατάστικτα (ζῷα). In Herodas
V. 67 Headlam (see note, p. 257) understands the word as
“‘ decorated with tattoo-marks.’’ For the adv. cf. Olsson
Papyrusbriefe 34°° (time of Claudius) ot κονια[ταὶ ποικ]ίλῳς
πάντα πεποιήκα[σι καὶ] ποι[ο]ῦσι, of plasterers decorating
the walls of a house: see also Aristeas 17 πολλαχῶς καὶ
ποικίλως.
In its NT occurrences (Mt 474 a/.) the adj. is used meta-
phorically ‘‘various,” “manifold”: cf. Aelian V.H. ix. 8
ὁ δὲ. .. πολλαῖς Kal ποικίλαις χρησάμενος βίου pera-
βολαῖς, and Herodas III. 89, where the meaning is ‘‘ shift-
ing,’’ *‘artful,’’ of character (see Headlam’s note, p. 159 f.).
For the subst. ποικιλία (cf. Pss. Sol. 45), see the calendar
P Hib I. 27% (B.c. 301-240) ἢ τῶν μορίων ποικιλία ἢ,
where, if the restoration is right, the reference is apparently
to the multitude of the complicated fractions of the hours of
the nights and days : see the editors’ note, For ποικιλτής,
“τ broiderer,” cf. BGU I. 34 recto 38. and for ποικιλτός
(Exod 2858) ‘‘ embroidered,” cf. P Oxy X. 12778 (A.D. 255).
4
ποιμαίνω
ποιμαίνω,
““shepherd,” “‘tend’’: cf. BGU III. 759! (a.p. 125)
ἐπελθόντες μοι. . . ποιμαίνοντι θρέμματα ᾿Ανουβίωνος,
P Ryl Il. 114° (c. A.D. 280) Συρίων... ἀναπίσας μου τὸν
dy[Spa Γάνιδα ὀνόϊματι ποιμένιν αὐτοῦ τὰ πρόβατα,
“*Syrion persuaded my husband Ganis to pasture his flock,”’
P Thead 15" (a.p. 280-1) ἀγανακτ[ή]σας ἐκέλευσας αὐτῷ
τῷ Συρίωνι παραστῆσαι τοὺς ποιμένας μεθ᾽ [ὧ]ν ἐποίμανεν ὁ
τῶν παίδων πατήρ, ‘in your indignation you have ordered
Syrion himself to present at the tribunal the shepherds, along
with whom the father of the children shepherded,” and from
the inserr. Sy// 570 (= 986)§ (v/iv B.c.) ἐν τ]οῖς ἄλσεσιν
BL} ποιμ]αίνειν μηδὲ κοπρί εόε]ν (1.4. κοπρεύειν : editor).
Bauer (HZNT ad Jn 2115) sees no difference between
βόσκω and ποιμαίνω in Jn 217% 17 ἅπ4 16. but refers to Philo
Quod det. pot. ins. sol. p. 26377® ed. Cohn for a difference
between them. From the idea of “" pasturing,””’ ‘‘ feeding,”
the verb passes readily into the idea of ‘ governing,”’
“guiding” (Hort Ecclesia, p. 243): cf. Rev 227 with
Swete’s note.
ποιμήν,
“shepherd,” is naturally common, and does not always
occur in a very favourable light: cf. P Magd 611 (5,6. 221)
προστάξαι Aropaver . . μὴ περιιδεῖμ με ἀνόμως ὑβριζόμενον
ὑπὸ τῶν ποιμένων, P Ryl II. 152° (a.p. 42) érradévte(s) οἱ
ποιμένες... ἃ ἔχουσι πρόβατα εἰς ds ἔχωι νομὰς ἐν
ἐλαιῶ(νι) Θερμουθαρίου, ‘the shepherds let their flocks into
the pasturage which I have in the olive-yard of Thermouth-
arion.”
The word is also used of a lessee of sheep (μισθωτὴς
προβάτων), cf. P Lond 851 (A.D. 216-219) (= IIL. Ρ- 48),
and the introd. to P Strass I. 24 (A.D. 118), also Archiv iv.
Ρ. 533-
ποίμνη.
Thumb (He“/en. p. 1421.) cites φήμνης = ποίμνης from a
wax tablet of iii/A.D. containing fragments of Babrius and
published in J HS xiii. (1892-3), p. 294 ff.
ποίμνιον,
“a οοὶς ”’—the diminutive meaning, as in late Greek
generally, cannot be pressed, cf. P Ryl II. 1142° (ες. A.D.
280), where a widow complains to the praefect that her
husband’s former master had seized certain flocks belonging
to the deceased, kal μέχρι τῆς σήμε[ρον οἰκειῶν τ]υγχάνι τὰ
ἡμέτερα ποίμνια, “and until this day he remains in posses-
sion of our flocks” (Edd.). Cf. Aristeas 170 βουκολίων καὶ
ποιμνίων, ‘herds and flocks.”
ποῖος.
Hort ad 1 Pet 111 has pointed out that in Mt, Lk, Ac
(23°*) and Rev ποῖος loses its classical force of “kind,”
“but only with reference to locality (including way) and
time.” Paul, on the other hand, keeps the proper sense
“what manner,” (Rom 327 a/.), and so probably Jas 414 and
1 Pet 111, 220,
For ποῖος in the weakened sense of ‘‘what”’ in indirect
Interrogation, see P Par 607 (B.c. 154) (as read UPZ i.
P. 321) ἀπόστιλόν μοι, πόσον ἔχει ΠΠετευσοράπιος καὶ
524
πόλις
ἀπὸ ποίου χρόνου, P Tebt I. 2518 (8.0. 117) διὰ τίνος
καὶ ἀπὸ ποίου ἐπιδείγματος, P Amh II. 687 (late i/a.p.)
ἀπὸ ποίου ἔτους χερσεύρυσιν, BGU II. 6ιοῖ δ (A.D.
155) ὑ[π]ὸ τίνων καὶ ἐπὶ ποίοις ὑπάρχουσι, and P Flor II.
254) (A.D. 259) δήλωσόν μοι ἀπὸ ποίου κτήματος αὐτᾳ
παρέδωκες. MGr ποιός, ‘who ?”’ “ which?”
πολεμέω,
“make war with,”’ is construed with μετά, as guater in
Rev, in BGU IV. 1035° (v/a.p.) (as read Chrest. I. p. 39)
ot οὖν ἀπὸ ᾿Οξυρύγχων ἠθέλησαν... πολεμῆσαι μετὰ τῶν
ἀπὸ Κερκῆσις, and in the Silko inser. OGZS 2013 (vi/A.D.)
ἅπαξ δύο ἐπολέμησα μετὰ τῶν Βλεμύων. Thumb (Hellen.
Ρ. 125) points out that there is no need to speak of Hebraism
in view of MGr use, as in the popular song τρεῖς ὥρες
ἐπολέμαε μὲ δεκοχτὼ χιλιάδες : cf. Abbott Soxgs, p. 44—
τὸ πῶς αὐτὸς ᾿πολέμησε μὲ τρεῖς χιλιάδα(ι)ς Τούρκους.
For the verb used hyperbolically of private quarrels, as in
Jas 4°, cf. Preisigke 431712 (c. A.D. 200) πολεμεῖ pe διότι
εἶπόν σοι εἰς ὄψιν, where the growth of the acc. construc-
tion may also be noted (cf. Proleg. p. 64). The pass. is
seen in OG7S 7488 (iv/B.c.) πολεμηθείσης τῆς χώρας. MGr
πολεμῶ, ‘‘fight,’’ ‘‘struggle”; ‘‘endeavour” (Thumb
flandb. p. 350).
πόλεμος
in the general sense of ‘‘ war” may be illustrated from
P Amh II. 3057 (ii/B.c.) where in an inquiry regarding the
ownership of a house proof is adduced Mappfy . . κατεσ-
Χηκέναι τὴν οἰκίαν mpd τοῦ πολέμου, “that Marres had
become owner of the house before the war,’ and from
P Oxy IV. 705%* (a.D. 200-2) where the Emperors Septimius
Severus and Caracalla are reminded of the loyalty of the
Oxyrhynchites in helping them in the war against the Jews—
κατὰ τὸν πρὸς Εἰϊουδαίους πόλεμον συμμαχήσαντες. An
interesting ex. of the word is found in the letter of the
Emperor Claudius to the Alexandrines P Lond 191274 (A.D.
41) τῆς δὲ πρὸς ᾿Ιουδαίους ταραχῆς kal στάσεως, μᾶλλον δ᾽
εἰ χρὴ τὸ ἀληθὲς εἰπεῖν τοῦ πολέμου, πότεροι μὲν αἴτιοι
κατέστησαν .. οὐκ ἐβουλήθην ἀκριβῶς ἐξελένξαι, ‘as to
the question which of you were responsible for the riot and
feud (or rather, if the truth must be told, the war) against
the Jews, I was unwilling to commit myself to a decided
judgment ” (Bell). It may be noted that in the calendar
inscr. Przene 105%° (c. B.C. 9) the Emperor Augustus is
signalized as σωτῆρα τὸν παύσαντα τὸν πόλεμον,
κοσμήσαντα [δὲ πάντα.
For the meaning ‘‘ battle,” as in Lk 1451,.3 Kingd 2234
al. see Field Votes, p. 67f., and add the striking phrase
2 Kingd 117 ἐπερωτᾶν . . εἰς εἰρήνην τοῦ πολέμου, “to ask
how the battle progressed.”
πόλις.
In the second Logia fragment, P Oxy IV. 6542, Blass
suggested the restoration ὑμεῖς ἐστὲ mrd[Ats (sc. τοῦ
θεοῦ), and is followed by White (Sayzzgs, p. 9). It may
be worth while to note that this ancient by-form of πόλις
occurs in three ostraca of the reign of Caligula as a proper
name, Ostr 380! διαγεγρά(φηκεν) Πτόλις Ψενεν(ούφιος),
7. 3811, 3821, and similarly in PSI IV. 317! (a.p. 95)
᾿Ασκληπιάδης Πτόλιδι τῶι φιλτάτωι χαίρειν. This recalls
πολιτάρχης 5
the fact that πτόλεμος also survived in the royal name
ἹΠτολεμαῖος.
The distributive force which πόλις has in several Lucan
passages (Ac 154 a/.) and in Tit 1° is to be set against
the very different meaning of the phrase in sundry docu-
ments of the new collection from Alexandria (reign of
Augustus). Schubart, who edits the documents in BGU
IV., notes (Archiv v. p. 38) that in a good many papers
relating to the hire of a nurse (e.g. 11057) it is stipulated
that the child shall be kept ἔξω κατὰ πόλιν, ‘that is,
outside the house of the person who gives the child in
charge, but ‘in the city’” of Alexandria. The phrase may
be added to many others with art. dropped after a pre-
position, but required by the sense: see Pro/eg. p. 82.
For πόλις standing alone with reference to the city of
the Gadarenes in Lk 857, cf. the similar usage in connexion
with Alexandria in P Magd 224 (B.c. 221) πρὶν τοῦ]
καταπλεῦσαί pe eis τὴν πόλιν, and P Tebt I. 594 (8.6. 99)
(= Witkowski?, p. 112) καταντήσαντος yap εἰς τὴν πόλιν
Σοκονώφεως, much as in MGr πόλι is used specially of
Constantinople, or we speak of ‘‘going up to town”’
(London). The word is also frequently used of the chief
city cf a district: see Jouguet Vee Municipale, p. 48f. In
PSI IV. 341° (B.c. 256-5) certain weavers desire to settle
in Philadelphia, ἀκούοντες. . . Td κλέος τῆς πόλεως.
The mingled Hebrew and Greek associations, which have
gathered round the NT idea of the Heavenly City, are
discussed and illustrated by Hicks CR i. p. 5, and reference
should also be made to Souter Lex. s.v. For the Stoic
conception of man as a member of the great commonwealth
of the universe we may recall M. Anton. iii. 11. 2 πολίτην
ὄντα πόλεως τῆς ἀνωτάτης, ἧς αἱ λοιπαὶ πόλεις ὥσπερ
οἰκίαι εἰσίν.
πολιτάρχης.
This title is known from inscrr., as well as from Ac 1788,
to have been in use at Thessalonica and elsewhere: see E.
De Witt Burton’s art. in the 4/7 ii. (1898), p. 598 ff.
(summarized in Hastings’ DB iv. p. 315), where he prints
seventeen inscrr., with two more in which the title
(πολιτάρχης) or the verb (πολιταρχέω) is plausibly re-
stored, showing that in Thessalonica there were 5 politarchs
in the time of Augustus, and 6 in the time of Antoninus
and Marcus Aurelius. Of the inscrr. 14 belong to Mace-
donia (5 of them to Thessalonica), 2 to Philippopolis in
Thrace, and one each to Bithynia, Bosporus, and Egypt.
To these we can now add a papyrus letter from Egypt,
P Oxy IV. 7454 (c. A.p. 1), where the writer claims that
his correspondent had made some promise through the
““politarch” Theophilus—a@s καὶ ὑπέσχου διὰ τοῦ πο-
λειτάρχου Θεοφίλου. It is clear from Burton’s citations
that the title was essentially Macedonian. It would be
brought into Egypt naturally by some early Ptolemy, but
it is odd that it should be there at all and appear so seldom.
The verb occurs in an inscr. from Cairo of iii/iv Α. Ὁ.»
Kaibel 430'—
δισσῶν γάρ τε τόπων πολιταρχῶν αὐτὸς ἐτείμω.
πολιτεία.
In a letter of remonstrance, P Oxy VIII. 111974 (A.D.
254), vindicating the privileges enjoyed by the Antinoites
bo
5 πολίτευμα
of immunity of public burdens outside their own city, the
phrase occurs κατὰ το[ὺ]ς πατρίους τῆς ἡμετέρας πολειτίας
νόμους, ‘‘in accordance with the ancestral usages of our
constitution ” (Ed.) : cf. Eph 215.
Wilcken (Cérest. I. i. p. 78) cites the following exx. from
Egypt of πολιτεία practically = πόλις (cevi/as)—P Flor I.
95° (Hermopolis Magna—a.D. 375) ὑπεδεξάμεθα [παρά σου]
ὑπὲρ τῆς σῆς πολ[ιτζεδ (Jas, P Lips I. 62ii 5 (Antinoopolis
—a.D. 385) (= Chrest. I. p. 220) ὑπεδεξάμην παρά σου καὶ
viv ὑπὲρ τῆς σῆς πολιτείας, and BGU I. 304° (Fayam—
¢. A.D. 640) παγάρχ(ῳ) τοῦ Bopp(tvod) σκέλους ταύτης τῆς
πολ(ιυ)τ(είας).
For πολιτεία --Ξ ““ citizenship,” as in Ac 2228, we may cite
Gnomon 47 (ες. A.D. 150) (=BGU V. 1. p. 23) ἀστὴ
συνελθοῦσα Αἰ[γ]υ[πτίῳ] κατ᾽ ἄγνοιαν ὡς ἀστῷ ἀνεύθυνός
ἐστιν. ἐὰν δὲ καὶ ὑπὸ ἀμφοτέρίων ἀπ]αρχὴ τέκνων τεθῇ,
τηρεῖται τοῖς τέκνοις ἡ πολιτεία, ‘if a woman, being a
citizen [1.6. of Alexandria], marries an Egyptian in the
mistaken belief that he is also a citizen, she is not liable to
penalty ; and if both parties present birth-certificates, their
children preserve the status of citizens.”
The religious sense which the word acquired (cf. the
verb in Ac 231, Phil 157) is well seen in the Christian letter
P Heid 68 (iv/a.p.) (= Sedectzons, p. 125 f.) πιστεύομεν yap
τὴν πολιτίαϊν olov évy οὐρανῷ. Deissmann ad Δ cites
Gregory of Nyssa σπεύδειν πρὸς τὴν ἐπουράνιον πολιτείαν
(Migne 46, 5974), and Isidore of Pelusium ἥ οὐρανῷ
πρέπουσα πολιτεία (fp. 216 and 33).
πολίτευμα.
For πολίτευμα -- “" citizenship,” or ‘‘franchise,’’ we may
compare Sy/Z 238 (= * 543)" (B.c. 219), where King Philip
orders the authorities at Larisa to pass a vote giving
πολιτεία to Thessalians or other Greeks resident in the
city, until he shall have found others ἀξίους tod παρ᾽ ὑμῖν
πολιτεύματος. This is followed by a further rescript, 24.
2397 (= 5. 5435") (B.c. 214), in which Philip says that there
are some States, ὧν καὶ οἱ ‘Pwpatol εἰσιν, of καὶ τοὺς
οἰκέτας ὅταν ἐλευθερώσωσιν προσδεχόμενοι εἰς τὸ πολί-
τευμα: he warns the Larisaeans to restore εἰς τὴν πολιτείαν
those whose names they had erased. It seems that tro-
λιτεία here is the actual the abstract,
πολίτευμα being a less technical, more general word, rather
in its capacity of becoming either
>
“franchise” in
like our ‘‘community ”
abstract or collective.
Other quotations all favour ‘‘ community ’’ or ‘* common-
wealth.” Thus the famous decree set up by the Jewish
community at Berenike in Cyrenaica in honour of the Roman
Governor M. Tittius, C/G III. 5361 (B.c. 13), runs—
ἔδοξε τοῖς ἄρχουσι καὶ τῴ πολιτεύματι τῶν ἐν Βερενίκῃ
᾿Ιουδαίων : the names of the nine ἄρχοντες who stood at
the head of the πολίτευμα are given at the head of the
decree: cf. OG/S 658% (B.c. 3), where there is a reference
to a πολίτευμα which the Phrygians had set up in
Alexandria: see also Aristeas 310 τῶν ἀπὸ τοῦ πο-
λιτεύματος, ‘‘some members of the Hewssk community ”
(Thackeray).
In Sy// 4727 (i/B.C.) ὅπως [οὖν κ]αὶ ἡ πόλις τοὺς εὐνοοῦντας
προ[καλ]εσαμένη πρὸς εὔνοιαν αὔξῃ τὸ [π]ολείτευμα τῶν
προγόνων, the meaning, as Dittenberger notes, is ““αξ
populus rem publicam ampliorem et opulentiorem reddat,
,
πολιτεύομαι
quam a maioribus accepit.” In a rescript of Alexander
the Great, 74. 150 (= * 383%) (B.C. 333-2) we read πολίτευμα
δὲ [el]var ἐν Xlwr δῆμον --- ‘that the constitution in Chios
should be a democracy.”’
According to Cos p. 123 No. 745 (= OG/S 192) three
officials put up a monument ὑπὲρ tod πολιτεύματος :
where, the editors note, the word πολίτευμα points to
Africa and Egypt. We may also recall the inscr. found
at Pompeii, but certainly of Egyptian origin, of date B.c. 3,
cited by Hicks (C# i. p. 6), where πολίτευμα is ‘‘ employed
of an association of Phrygians, whom we must suppose
to have resided in some Egyptian town or district in the
enjoyment of their own laws, religion, and administration
of justice.” The inscr., C/G III. 5866 c, runs as follows—
Τάϊος ᾿Ιούλιος Ἡφαιστίωνος
υἱὸς ᾿Ηφαιστίων ἱερατεύσας
τοῦ πολιτεύματος τῶν Φρυ-
γῶν ἀνέθηκε Δία Φρύγιον, κτλ.
For a papyrus ex. of the word see P Tebt I. 329 (B.c. 145 ?),
where reference is made to a letter written by Sosus and
Aegyptus τῶν... [προ]Ἰχειρισθέντων ὑπὸ τ[ο]ῦ πολιτεύ-
ματίος τῶν Κρητῶν, cf. 17.
Vv. p. 107.
The way was thus prepared for Paul’s metaphorical
application of the term in Phil 359 (RV ‘‘ citizenship,” RV
marg. ‘‘ commonwealth”).
See also Archiv 111. p. 129,
Holding that πολίτευμα some-
times denotes a settlement whose organization is modelled
on that of the mother-city, many modern commentators
would translate ‘‘we are a colony of heaven.” But we
should like clearer evidence that πολίτευμα can be used
in this distinctive sense, and, further, such a translation
reverses the relation presupposed between the colony and
the mother-city.
πολιτεύομαι.
For this verb in its more official sense of ‘‘I live the life
of a citizen,” ‘‘I live the life of a member of a citizen
body,”’ cf. Sy 287 (-- 618)! (B.c. 188) πολιτεύεσθαι
κατὰ τοὺς ὑμετέρους νόμους, 10. 325 (= *708)*° (before
B.C. 100) τοῦτο βουλόμενος ἐμφαίνειν, ὅτι τοῖς εὐσεβέστατα
καὶ κάλλιστα πολειτευομένοις καὶ παρὰ θεῶν τις χάρις
καὶ παρὰ τῶν εὐεργετηθέντων ἐπακολούθει---ο1} Ac 251}
and Phil 157 get some light from the parallel. See also
C. and Δ. ii. p. 468, No. 305 (i/A.p.) oft TJépowres
ἐτίμησαν Λούκιον ᾿Ατίλιον. .. ἔν τε ταῖς λοιπαῖς τῆς
πόλεως καὶ τῆς γερουσίας χρείαις ἁγνῶς καὶ δικαίως ἐκ
προγόνων πολιτευόμενον. For προπολιτεύομαι see P Lond
233¢ (A.D. 345) (=II. p. 273, Chrest. I. p. 68).
Similarly we may cite from the papyri P Par 6378 (B.c.
164) (= P Petr IIL. p. 24) rots καιροῖς πρεπόντως καὶ τοῖς
ἀνθρῴποις ἁρμοζόντως φαίνεσθαι πεπολιτευομένους, ‘‘ap-
pearing to have administered your office in a manner
befitting the circumstances and suitable to the population ”
(Mahaffy), P Ambh 11. 828 (ili/iv a.p.) where a man is
described as unfitted for an official post—averurndeov
ὄντα... οὐδὲ πολιτευσάμενόν ποτε, P Oxy VI. go2*
(¢. A.D. 465) τῆ]ς μακαρίας μνήμης Φοιβίάϊμμωνος τοῦ
πολιτευφαμένου, ““ Phoebammon, of blessed memory, mem-
ber of the council” (Edd.), and P Iand 4010 (v/vi a.p.)
Φιλόξενος πολιτευόμ(ενος), with the editor's note: ‘*ur-
526
πολυλογία
bium decuriones et curiales in papyris.. .
vocantur.””
Dibelius (HZNT7 ad Phil 127) notes the more general
sense which πολιτεύομαι sometimes has, almost = περι-
πατέω, and cites by way of illustration Clem. R. 6 τούτοις
τοῖς ἀνδράσιν ὁσίως πολιτευσαμένοις συνηθροίσθη πολὺ
πλῆθος ἐκλεκτῶν, and Proclus ¢ypi εὐίσίοίαγες (Hercher
Epistologr. Graect p. 13) οἶδα μὲν ὡς εὐσεβῶς {ys Kal
σεμνῶς πολιτεύῃ.
πολιτευόμενοι
πολίτης.
It is hardly necessary to illustrate this common word, but
reference may be made to P Oxy I. 65° (iii/iv a.p.), where
a benefictarius sends an order to the comarchs of the village
Teruthis—trapabdote τῷ ἀποσταλέντι ὑπηρέτῃ] Παχοῦμιν
ΤΙαχούμις(-ειος) ὃν κατεσχήκατε σήμερον καὶ κατηνέγκατε
ἐν τῇ κώμῃ ὑμῶν πολίτην ὄντα, ‘‘ deliver up to my officer
whom I have sent Pachoumis, son of Pachoumis, whom you
have arrested to-day and brought to your village, being a
citizen’’ (Edd.). See also the sepulchral epitaph, Aazde/
718?, in which an inhabitant of Ephesus describes himself as
peya[Ans θεοῦ εἰμι πολ]είτης.
For the adj. πολιτικός cf. P Tebt I. 5257 (B.c. 118) τοὺς
πρὸς χρείαις πάντας τῶν τε βασιλικῶν Kal πολιτικῶν καὶ
ἱερευτικῶν, ‘‘all who are in charge of the Crown, State or
sacred interests’’: see the editors’ note. In support of
their contention that πολιτική in P Grenf II. 73° (late
iii/A.D.) denotes a woman of bad character (πόρνη), the
editors are now able to appeal to P Oxy VI. 9037 (iv/a.p.)
μετὰ μῆναν λαμβάνω πολιτικὴν ἐμαυτῷ, ‘a month hence I
will take a mistress.’’ Deissmann (2 22:26 of Psenosiris,
p. 30f., ZAZ, p. 201) prefers to regard the word asa proper
name Πολιτική : cf. Selectzons, p. 117 ff. See also Archiv
Vili. p. 60, where the name is associated with the social rank
of the woman as a ‘‘ citizeness.”
πολλάκις,
κε often’’: P Oxy III. 5314 (ii/A.D.) περὶ οὗ μοι παλλά-
Kets (/. πολλάκις) γράφεις ἀνθρώπου, ‘regarding the man
about whom you write to me so often’”’ (Edd.), Ρ Ryl II.
75° (late ii/A.D.) ἔκρεινα πολλάκις, and P Flor III. 367°
(ili/A.D.) πολλάκις pov ἐπιστείλαντός σοι. In P Lond
191438 (A.D. 335?) πολλαχῶς, ‘in many ways,’’ seems to be
used for πολλάκις.
πολλαπλασίων.
With this expressive compound = “‘ having many folds,”
‘many times over” in Mt 1978, Lk 183°, we may compare
the form πολλαπολλῶν in P Oxy IV. 744% (B.c. 1)
(= Witkowski’, p. 132), where a husband writes to his
wife—éay πολλαπολλῶν τέκῃΞ. The meaning of πολλα-
πολλῶν is far from clear, but Witkowski renders god bene
vertat, equivalent to our ‘* by great good luck.”
πολυλογία.
This NT ἅπ. εἰρ. (Mt 67), ‘‘ much speaking,’’ is found in
Vett. Val. p. 108° τὰς πολυλογίας παραιτησάμενος, and 2.33
πολυλογίαις Kat ποικίλαις μεθόδοις χρησάμενοι. See also
s.v. ματαιολογία, and for the verb cf. 16. p. 175°! μή τις
ἡμᾶς δόξῃ πολυλογεῖν ἢ διαπλέκειν τὴν αἵρεσιν.
πολυμερῶς
πολυμερῶς
(= πολυσχέδως, Hesych.) denotes “ἴῃ many portions ”
as distinguished from πολυτρόπως, ‘in many manners”
(Heb 11). For the adj., as in Sap 77%, cf. P Leid ΝΥΝ. 41
(iifiii A.D.) (= II. p. 105) where the god Fire is described as
ἀόρατον καὶ πολυμερῆ. Both adj. and ady. are common in
Vett. Val., e.g. p. 257} ἐπεὶ οὖν τὸ συνεκτικώτατον κεφά-
λαιόν ἐστι τὸ περὶ χρόνων ζωῆς, πολυμερῶς [τε] οὕτως ἐν
τοῖς ἔμπροσθεν συντέτακται.
πολυποίκιλος.
For the figurative use of πολυποίκιλος, as in Eph 319
Armitage Robinson ad ἡ. compares the Orphic hymns vi. 11
(τελετή), Ixi. 4 (λόγος).
,
πολύς,
“much,” plur. ‘‘many’’: P Petr I. 2905 (iii/B.c.) χάρις
τοῖς θεοῖς πολλὴ εἰ ὑγιαίνεις, ‘‘much thanks to the gods if
you are well,” P Ryl II. 2435 (ii/A.D.) τοῦτο οὐ μόνον
ἡμεῖν yevapevov ἀλλὰ Kal πολλοῖς, ‘this has happened not
to us only but to many ” (Edd.), and 16. 238* (A.p. 262) διὰ
πολλὰς χρείας, “for various needs’ (Edd.). The word is
very conimon in epistolary greetings (πολλὰ χαίρειν : exx.
from B.C. 118 to ili/iv A.D. in Exler Eprstolography p. 27 f.)
and in rhetorical prefaces (Sirach proem.), and consequently,
as Cadbury suggests (in Jackson and Lake Beginnings of
Christianity Part I. Vol. ii. p. 492 f.), πολλοί must not be
pressed to mean “ἡ
Ac 243, 10,
For the adverbial πολλά, which ‘‘ lies between πολύ and
πολλάκις : it is ‘much’ with the idea of plurality and repeti-
tion introduced’’ (Hort ad Jas 32), cf. P Heid 622 (iv/a.p.)
(= Selections, p. 127) πολλὰ προσαγωρεύ(ω) πάντεί -- a)s
τοὺς ἀδελφοὺς ἡμῶν ἐν K(vpljw, and the curious P Lond
1916”? (c. A.D. 330-340) ἐπιδὴ τὰ πολλὰ πλεῖστα ἀργύρια
χρεωστῖ, “ since he owes much, very much money” (Bell).
Deissmann (LAZ, p. 317) supplies an interesting parallel to
Rom 16° from a Roman woman's praise of her husband in a
sepulchral inscr. C/G IV. 9552° tels(= ὅστις) por πολλὰ
ἐκοπίασεν, ‘‘ who laboured much for me.’”’ And in P Leid
C recto ™ (p.c. 161) (= UPZi. p. 353) ταῦτα πάντα τὰ
πολλὰ ἐννήα εἰσί, Wilcken understands τὰ πολλά
adverbially—‘‘ dies alles ist meistens neu.”
Πολλοῦ, as gen. of price (Mt 26%) meets us in P Ἀν] II.
244) (ili/A.D.) τὰ δὲ σωμάτια πολλοῦ ἐστιν ἐνθά[δ]ε,
““slaves are very dear here.” A good ex. of πολλῷ μᾶλλον
(Lk 1839) is afforded by P Par 264? (B.c. 162) (= UPZi.
p- 248, Se/ectzons p. 18) where the Serapeum Twins petition
ἵνα, πᾶν τὸ ἑξῆς ἔχουσαι, πολλῶι μᾶλλον τὰ νομιζόμενα
τῶι Σαράπει καὶ τῆι Ἴσει ἐπιτελῶμεν, ‘that, when we have
everything in order, we may be much better able to perform
the usual ritual to Serapis and to Isis.”’
“Ὥρας πολλῆς γενομένης in Mk 655 can be paralleled from
Dion. Hal. ii. 54 ἐμάχοντο ἄχρι πολλῆς ὥρας, ‘to a late
hour” (see Swete ad Mk /.c.). And the pendent nom. of
time in Mk 82 meets us in P Oxy XIV. 1764? (iii/A.D.) ἐπεὶ
πολ[λ]αὶ ἡμέραι προσκαρτεροῦμεν Φιλέᾳ, where there is no
need to correct with the editors into πολ[λ]ὰς ἡμέρας. The
instrumental dat. πολλοῖς χρόνοις to denote duration of
time is common, e.g. P Oxy I. 1128 (iii/iv A.D.) ἐρρῶσθ[αί
very many” in such passages as Lk 1},
,
πομα
σε] εὔχομαι [πο]λλοῖς [χρόνοις, “1 pray for your continued
health” (Edd.).
In the account of a legal process at Alexandria in the 2nd
half of iv/A.p., published in 4vehzv i. p. 298 f., we find ii 9
ὃς... ob per’ οὐ πολὺ ἥξει, ‘qui pourra se présenter dans
peu de temps” (Ed.): cf. BGU II. 614!* (a.p. 216) μετ᾽ οὐ
πολύ, ‘not longafter.” For ἐκ πολλοῦ χρόνου see P Strass
I. 4215 (a.p. 310), and for ἐπὶ πολύ, see PSI IV. 2994
(iti/A.D.), where Ghedini (Zeé¢fere p. 87) translates ‘‘a tal
punto.”
The LXX πολλοστός in the sense of “great,” ‘ power-
ful’’ (2 Kingd 237°, Prov 51%), is discussed by Thackeray
Gr. i. p. 185.
See also s.vu. πλείων, πλεῖστος.
πολύσπλαγχνος,
‘very pitiful.” This word, confined in the NT to Jas 51},
is said to be found elsewhere only in Hermas Mand. iv. 3. 5,
Sim. v. 7. 4. It is the equivalent of the LXX πολνέλεος
(Ps 1028). See σοῦ. σπλάγχνον.
πολυτελής.
For the literal meaning ‘‘ precious,” “ costly,” as in Mk
148, cf. PSI VI. 616?° (ii1/B.c.) τῶν πολυτελῆί -- dv)
στρωμάτων, OG/S go*ft (Rosetta stone—B.c. 196) τὸ
᾿Απιεῖον ἔργοις πολυτελέσιν κατεσκεύασεν... λίθων πολυ-
τελῶν πλῆθος οὐκ ὀλίγον 26. 1327 (B.C. 130) ἐπὶ τὴν συνα-
[γω]γὴν τῆς πολυτί εἸλοῦς λιθείας, and Sy//$ 783" (alter B.c.
27) μετὰ πάσης δαπάνης πολυτελοῦς.
For the comp. cf. PSI IV. 418!* (iii/B.c.) εἴ σοι ἡμῶν
πολυτελέστερον τὸ τριβώνιον φαίνεται εἶναι, ὀθόνιόν τι
ἡμῖν σύνταξον δοῦναι, ‘if our old cloak seems to you rather
precious, give orders that a piece of linen cloth be given to
us.”” The subst. πολντέλεια occurs in OG/S 3835) (mid.
i/B.C.) els θυσιῶν πολυτέλειαν.
πολύτιμος.
P Oxy VIII. 1121 (a.p. 295) αἰσθῆτι πολυτειμοτάτῃ,
“some very costly clothes.” The meaning ‘‘ much revered ”
Ἴδη xaipé μοι, ὦ ἰώμενος, ὦ πολύ[τειϊμε,
πία]ζε, Τελ]εσφόρε.
Cf. Menander Frag. p. 33 πολύτιμοι θεοί, and similarly the
verbal in BGU IV. 120819 (B.c. 27-6) παρὰ τοῦ πολυτιμήτου
Tlofyos, and Menandrea p. 975" ὦ πολυτίμητοι θεοί.
πολυτρόπως.
See s.v. πολυμερῶς. For the adj. πολύτροπος cf. P Flor
I. 33'© (iv/a.p.). In MGr πολύτροπος has a good sense,
“adroit.”
πόμα.
This late form of the Attic πῶμα, ‘‘drink,”’ is seen in
Kaibel 2449t—
Φερσεφόνας δ᾽ ἀδίαυλον ὑπὸ στυγερὸν δόμον ἦλθον
παυσιπόνῳ λάθας λουσαμένα πόματι.
Cf. Lob. Pkryn. p. 456, and Thackeray G7. i. Ρ. 79.
πονηρία 5
πονηρία
is used in connexion with disease in P Tebt II. 2725
(medical—late ii/A.p.) οὐ Sia. πονηρίαν καὶ συν[άρ]τησιν
τῶν νόσων, “᾿ ποὶ because of the malignity or complication
of the diseases’’ (Edd.): cf. OGZS 519! (c. A.D. 245) πάντων
. +. ἤρεμον kal γαληνὸν τὸν βίον δια[γόντων, πο]νηρίας kal
διασεισμῶν πε[π]αυμένων. In the ν᾽ 4.1). amulet, BGU III.
954%4 (= Selections, p 134) the phrase in the Lord’s Prayer
is cited as—pd[oat ἡμᾶς ἀπὸ τῆς ποίν Ἰηρ[ίας, which some
may be tempted to quote in support of the AV of Mt 6%,
The compound μειζοπονηρία (= μισοπονηρία) occurs
in P Ryl IL. 11388 (a.p, 133) τοῦ οὖν πράγματος δεομένου
τῆς σῆς μειζοπονηρίας, ‘since therefore the case requires
the exercise of your hatred of wrongdoers” (Edd.).
πονηρός.
This adj. denoting the active exercise of evil is seen in
BGU 11. 372%) (a.p. 154) πονηρ[ὃν K]g[l] λῃσίτ]ρικὸν
β[(ον, PSI V. 4521 (iv/A.D.) πονηρὰ βουλευσαμέν[ ου]ς, and
Syil 809 (= *1175)'® (iv/iii B.C.) ῥῆμα μοχθηρὸν ἢ πονηρὸν
φθένγεσθαι. With the Lat. sepulchral formula ad hoc
monumento dolus malus abesto, cf. BGU I. 3261-3 (a.nd.
194) ταύτῃ TH διαθήκῃ δόλος πονηρὸς ἀπέστηί( --ω)Ἱ. In
the deed of divorce P Grenf II. 76° (A.D. 305-306) a
couple are stated to have renounced their married life
ἐκ τινὸς πονηροῦ δαίμονος, ‘‘owing to some evil deity,”
and similarly P Lips I. 345 (ες A.D. 375). The word is
joined with ἀσεβεῖς in Jos. Anét. xii. 252, xiii. 34.
For the original meaning of πονηρός, ‘ toilworn,”
‘“laborious ’’ we may cite the description of Heracles, the
type of the strenuous life—ovypdtatos καὶ ἄριστος (Hes.
Fr. 43. 5)-
πόγος,
“labour,” ‘‘ toil’:
πόνον, ‘‘it is a toilsome matter.’
P Grenf I. 14% (ii/B.c.) μέγαν ἔχει
For the derived meaning
as in Rev 16!°f, 214, cf. the medical
”
“pain,” ‘* suffering,
prescriptions P Oxy IT. 234%: 39,37 (ii/iii A.D.) ἔνθετα eis τ[ ὁ]
οὖς πρὸς πόνους, *‘stoppings for the ear against earache,’’
κλυσμοὶ ὠτὸς [πρὸς] πόνους, ‘‘clysters for the ear against
see also Sy// 325 (=* 708)?! (c. B.C. 107) σωμα-
An interesting inser. from Adana (Syrza,
revue dart ortental et darchéologie ii. (1921), p. 217) runs—
earache”:
τικῶν πόνων.
οὐκέτι οὐδ[ὲν
βίος τέλος
πόνος
“ἐὴ0 more life, end, pain.”’
Vett. Val. p. 131% μετὰ πόνου kal μερίμνης καὶ Bias.
For the corresponding verb in its original meaning
“labour,” cf. P Fay 106! (c. a.p. 140) tletpae]ret ἤδη
χρόνωι ἐν τῇ xplelat] πονούμενος ἐξησθένησα,
labouring for a period of four years at the post, I became
very weak” (Edd.), and the Delphic precept Sy//3 1268%-7
πόνει pet’ εὐκλείας. The derived sense appears in BGU
II. 3808 (iii/A.D.) (= Selections, p. 104) εἶπέ μοι ὅτι τὸν
πόδα πονεῖς ἀπὸ σκολάπου, ‘he told me that you had a
sore foot from a splinter.”
Cf. also Katbe/ 11174 —
*Safter
8 ,
πορει ομαι
Ὦ παῖ, φυλάσσου μὴ σφαλῇς᾽ ἡ γλῶσσά τοι
αὐτὴ μὲν οὐδέν, ἡνίκ᾽ ἂν λέγῃ, πονεῖ,
ὅταν δ᾽ ἁμάρτῃ, πολλὰ προσβάλλει κακά.
For the Ionic forms πονέσω, ἐπόνεσα, πεπόνεκα, which
are common in the LXX, see Thumb 4rchzv iv. p. 490.
Πόπλιος.
Ramsay (7 απ, p. 343) points out that Πόπλιος (Ac 2871.)
is the Greek form of the /vaexomen Publius, and that
though it is not usual that an official should be called by
his praenomen simply, ‘‘ Publius’’ may have been so well
known among the peasantry that Luke adopted their familiar
mode of addressing him.
πορεία.
Unlike ὁδός, πορεία, ‘fa journey,” is rarely used in a
metaphorical sense, but cf. Ps 67%°, With reference to
Jas 1% Hort, following Herder, makes the happy suggestion
that the force lies in the idea of the rich man’s perishing
““while he is still 07 the move, before he has attained the
state of restful enjoyment which is always expected and
In ον. 8 126719 (iii/A.b.) Isis announces—
ἐγὼ ἡλίου kal σελήνης πορείαν συνέταξα.
In P Grenf I. 43° (ii/B.c.) (= Witkowski?, p. 109)
πορεία denotes ‘‘passport” for a journey, and it is =
“caravan” in P Lond 328! (a.p. 163) (= II. p. 75),
where mention is made of camels provided—eis κυριακὰς
χρείας τῶν ἀπὸ Bepvelkns yervo(pévwv) mop e>iav, “‘ for
Imperial service on the caravans that travel from Berenice ”
(Ed.).
For a wider use of the word cf. P Amh II. 9711 (a.p.
180-192) καθὼς διὰ τῆς τοῦ ὁρισμοῦ πορείας Sydoi[r]at,
“fas is set forth in the survey” (Edd.). ἹΠορεῖον is used
collectively in P Cairo Zen 22°(B.c. 256): see Mayser Gr. II.
i, p. 36.
never arrives.”
πορεύομιαι.
The act. of this verb is obsolete in late Greek. (1) For
πορεύομαι = ““ journey,” ‘“‘go,” cf. P Par 44? (B.c. 152)
(= UPZ i. p. 327) γίνωσκέ pe πεπορεῦσθαι (cf. Proleg.
Ρ- 229) els Ἡρακλέους πόλιν ὑπὲρ τῆς οἰκίας, P Oxy VIII.
1143} (c. A.D. 1) τοῖς ἐκ τοῦ ἱεροῦ παστοφόί(ροις) πο-
ρευομέ(νοις), 2. NII. 14807 (A.D. 32) ἐπορεύθην πρὸς
“Eppoyévny, P Ryl Il. 234% (ii/A.p.) πορεύου, ἀντιφωνη-
θήσεται διὰ τῶν στρατηγῶν, “go, the answer will be given
through the strategi” (Edd.), and P Oxy IX. 12194
(ili/A.D.) πορευόμενος eis τὴν Νεικίου, ‘fon his way to the
city of Nicias.”
(2) With πορεύομαι of Christ’s journeying fo death in
Lk 2255 (and perhaps 1338), we may compare the usage in
Ps 775%. See further Field Wo/es, p. 66, and for the relation
of the verb to ὑπάγω, cf. Abbott Joh. Voc. p. 142 ff.
(3) An approximate ex. of the ethical use of πορεύομαι
in 1 Pet 4% πεπορευμένους ἐν ἀσελγείαις is furnished by
Sophocles 0.7. 883: εἰ δέ τις ὑπέροπτα χερσὶν ἢ λόγῳ
πορεύεται (cited by Kennedy Sources, p. 107).
A wider secondary use appears in P Tor I. 1%) 18 (8.6. 116)
εἴπερ ye δὴ ἐνόμιζεν ἐκ τῆς ἀληθείας κατὰ νόμους ὁδῶι
πορευόμενος τὸν ἐξ εὐθυδικίας λόγον συνίστασθαι, ‘‘si revera
legiiimae viae insistens recto ordine causam instituere
πορθέω
voluisset’? (Ed.). Cf the compd. ἐπιπορεύομαι = ‘act ”
in 76.“4i-18, and in P Reinach 1119 (B.c. 111) ἐάν τε ἐπέλθῃ,
ἥ τ’ ἔφοδος “Ὥρωι καὶ {τῶιν ὑπὲρ αὐτοῦ ἐπιπεπορευομένου
ἄχυρος (/. ἐπιπορευομένωι ἄκυρος) ἔστωι, ‘s'il exerce une
poursuite pareille, elle sera nulle pour Héros et pour celui
qui aura agi en son nom” (Ed.).
πορεύομαι and προσπορεύομαι.
See also s.vv. παρα-
πορθέω.
With a personal object this word=‘‘ destroy,” ‘‘ ravage,”’
is classical only in poetry. The NT usage (Ac 951,
Gal 128, cf. 4 Macc 435, 114) is paralleled in BGU II.
5888 (i/A.D.) πορθοῦντες ὑμᾶς: cf. OG/S 20117 (vi/a.D.)
ἐπόρθησα τὰς χώρας αὐτῶν, and for the compd. ἐκπορθέω
see P Tebt I. 37™ (8.6. 73) ἐντέταλταί μοι παραλαβὼν
στρατιώτας ἐκπορθῆσαι αὐτούς, ‘he has ordered me to take
soldiers and ravage them.”
πορισμός,
‘“means of gain,” occurs in the NT only in 1 Tim 65° (cf.
Sap 131%, 14°): cf. for the thought Seneca Ef. 108 gui
philosophiam velut aliguod artificium venale didicerunt.
See also Artem. p 25479 τὸ ἔργον λυσιτελὲς μὲν εἰς
πορισμόν. IIdpos is found in the same sense in BGU II.
530! (i/aA.D.) κινδυνεύω ἐκστῆναι οὗ ἔχω πόρου, and 7d.
IV. 1189" (i/B.c. or i/A.D.) ἐπ[ζεὶ] οὖν οἱ σημαινόμενοι
ἄνδρες πόρ[ο]ν ἔχουσι[ν] οἰ[κία]ς καὶ κλήρους κτλ.
For πορίζομαι, ‘provide for myself,” cf. P Par 631
(p.c. 164) (=P Petrie III. p. 26) πορίζονται τὰ πρὸς
τὸ {iv, ‘supply themselves with the means of life”
(Mahaffy), P Oxy IX. 1203° (late i/A.p.) ἐπορίσατο ἐκ
τοῦ καταλογείου ὑπόμνημα, ‘ provided himself with a
memorandum from the bureau.” The act. is seen in P
Grenf II. 14(@)" (B.c. 270 or 233) πόρισόν μοι εἰς τὴν
τροφήν, and P Lond 8461! (a.p. 140) (= III. ἘΞ 1531’
Chrest. I. p. 382) μισθοῦ πορίζοντος τὸ ζῆν ἀπὸ τῆς
γερδια[κ]ῆς. See also Field Motes, p. 211f., and Archiv
v. Ρ. 30f.
πορνεία.
ἹΠορνεία (for form see WH Woeres?, p. 160), which is rare
in classical Greek (LS® refer only to Demosthenes) originally
meant “‘ prostitution,” ‘‘ fornication,” but came to be applied
to unlawful sexual intercourse generally. It was a wider
term than μοιχεία, embracing the idea of ‘‘ barter,” ‘‘ traffic ”
in sexual vice, though in the OT there was a tendency to
assimilate in some respects the two terms: see R. H. Charles
as cited s.v. potxebw, and for an ex. of the word from the
papyri P Tebt II. 2761 as cited s.v. μοιχεία.
πορνεύω,
‘*commit fornication,” is found in the act. of the woman
in Artem. p. 1777° γυνὴ δὲ τὰς ἑαυτῆς σάρκας ἐσθίουσα
πορνεύσει. For the subst. πόρνευμα cf. P Grenf I. ς 329
(iv/A.D.) εἰ δὲ θέλεις τὰ πορνεύματα τῶν θυγατέρων σου
στέργειν (‘‘acquiesce in”), μὴ ἐμὲν ἐξέταζε ἀλλὰ τ[ο]ὺ[ς]
πρεσβυτέρους τῆς ἐκκλησίας.
πόρνη,
“ἐ prostitute.” In PSI IV. 3524 (B.c. 254-3) Artemidorus
writes to Zeno—éy οἴνωι γάρ εἰσιν kal ἐμ πόρναις διὰ
Part VI.
529
πορφύρεος
παντός, and in BGU IV. 1o24v-4f. (end iv/a.p.) a certain
Diodemus is described as ἐρασθέντα πόρνης δημοσίας...
συνεχῶς δὲ ἠσθζένδ ει (see Archiv iii. p. 303) ὁ Διόδημος
πρὸς τῆς πόρνη[ς] κατὰ τὰς [ἑ]σπερίνας ὥρας. ὁ οὖν
Διόδημος ἐφόνευσεν τὴν πόρνην. “πὰ in consequence was
taken to prison. In P Oxy III. 52818 (ii/a.p.) a man quotes
his sister (and wife) as saying, 6 KéAvBos δὲ πόρνην pe πεπύ-
(= of)nkev, ‘“Colubus has made me a prostitute.”
πόργος,
literally a ‘‘male prostitute,’’ but generally understood in
the NT in the sense of a ‘‘fornicator.”” Deissmann (LA
p- 319 ff.) compares the list of the vicious, including πόρνοι,
in I Cor 69f., 1 Tim 19f, with the corresponding designations
inscribed on the counters of a popular game, which are also
found in the “‘scolding” of Ballio the pander in Plautus
Pseudolus 360 ff.
πόρρω,
“αν off.” This later Attic form is used in the LXX and
NT for the older πρόσω (πόρσω) : cf. also Aristeas 31. For
πορρωτέρω see Thumb He//en. p. 77.
πόρρωθεν.
In Lk 17” πόρρωθεν is used in the sense οἵ μακράν,
“fat a distance,” ‘‘afar off”:
ΔΙΑ τη ebm ΤΙΣ
suchungen, p. 183 f.
cf. the more regular ‘‘ from
For the form see Dieterich Unter-
πορφύρα.
For this common word = “‘ purple dye” it is sufficient to
cite P Oxy IV. 739! (private account—c. A.D. 1) πορφύρας
(δραχμαὶ) Κ, ‘purple, 20 dr.,” 26. VI. 9314 (ii/a.D.) τὴν
ovyklay τῆς πορφύρας] ἔπεμψα, “1 have sent the ounce
of purple,” and P Giss I. 4718 (time of Hadrian) τὸ
ἡμιλεί[τρ]ιον τῆς πορφύρας ἀντὶ (δραχμῶν) of [(Spaxpav)]
σνβ, ‘‘the half pound of purple for 252 instead of 264
drachmae”: see the editor’s note. ILopoipa is used of a
“‘purple robe” in Aristeas 320, as in Mk 15}? a/., where
however Souter (Zex. s.v.) understands ‘‘a red-coloured
cloak,” such as common soldiers wore.
πορφύρεος,
‘dyed purple”: P Ryl 11. 15115 (a.p. 40) χιτῶνα
πορφυροῦν, P Oxy III. 53114 (ii/A.D.) τὰ ἱμάτια τὰ λευκὰ
τὰ δυ[ϊν]άμενα μετὰ τῶν πορφυρῶν φορεῖσθαι φαινολίων,
“the white robes which are to be worn with the purple
cloaks” (Edd.). For the form πόρφυρος, hitherto regarded
as poetic (1,55), cf. P Ryl II. 242° (iii/a.p.) els τὸ φόρφυρεν
(Δ πόρφυρον) [.] . . . ἱμάτιν pov αὐτὸ πωλῶ, ‘I am selling
it for my purple cloak” (Edd.); for πορφύριον used as a
subst. cf. P Oxy III. 520! (a.p. 143) πορφυρίο(υ) στατή-
(= IIL. p. 208) τὸ πορφύριόν σοι ἔπεμψα : and for πορφύριν
as a vulyar form (see Mayser Gr. p. 260) of πορφύριον
cf. P Tand 9% (ii/A.D.) σοῦ τὸ πορφύρ[ιν ἐπὶ σε ἀ]νέ-
[πεμψα. For the adj. πορφυρικός see P Tebt I. 881 (c.
B.C. 201).
68
δ ,
πορφυροπῶωλις 530 ποτε
πορφυρόπωλις, ποταμοφόρητος.
“ἐᾷ seller of purple fabrics’’ (Ac 1614) : cf. Cos p. 203, Grimm’s entry (‘‘ Besides only in Hesychius”) would
No. 309--- suggest that this compd. in Rev 12! = “" carried away by
Μάρκου Σπεδίου Nacwvos πορφυροπώλου.
᾿Ελπίδος Σπεδίας πορφυροπώίλιδος.
ποσάκις.
P Oxy III. 528% (ii/A.p.) ἐδοῦ ποσάζρ)κεις (/. ἰδοὺ
ποσάκις) ἔπεμσα ἐπὶ σέ, “see how many times I have sent
to you!” (Edd.).
TOOL.
In the Tebtunis ostracon 31 (ii/A.p.) (=P Tebt II. p.
336) reference is made to πόσις ζύτου, ‘the drinking of
beer” in connexion with a festival at the temple of Bubastus.
In Jn 655, and probably in Rom 1417, Col 215, the word is
concrete = πόμα, ““ drink.’’
πόσος,
“how great?” plur. ‘‘how many?’’: cf. P Oxy IV.
7424 (B.C. 2) ἀπόστειλόν plo]t πόσας δέσμας παρείληφες,
“‘send me word how many bundles you have received,”
P Fay 1221 (c. a.D. 100) δήλωσόν μοι πόσαι ἐξέβησαν,
‘(inform me how many (artabae) came out,” P Tebt II.
41718 (iii/a.D.) εἴδε πόσα μέτρα [ἔχι, ‘see how many
measures there are,” and the late P Amh II. 153%? (vi/vii
A.D.) γράψον pot εὐθέως ὅτι π[όϊσα (sc. πρόβατα) ἀρρενικά
ἐστιν καὶ πόσα θηλικά, ““νυεῖξε me at once how many males
there are, and how many females.’’ For πόσου, “αἱ what
price,” cf. PSI V. 508° (B.C. 256-5) πόσου ἕκαστόν ἐστιν,
and P Oxy XII. 14918 (early iv/A.D.) ἀξιῶ σε μαθεῖν πόσου
ἡμῖν συναλλάσσει κριθήν, “1 beg you to find out at what
price he is contracting to get barley for me.” See also
Kaibel 110° (ii/A.D.) ζω]ῆς δ᾽ ἐς πόσον ἦλίθες ;
For the subst. ποσότης we may quote P Oxy X. 1293°
(A.D. 117-38) περὶ τῆς ποσότητος τῶν ἐλαίω(ν), ‘about the
amount of the oil” (Edd.), and P Ryl II. 2405 (111|Α.}.}
δήλωσόν plo}t τὴν ποσότητα ἵνα οὕτως [λημ)ματίσω,
“inform me of the quantity that I may reckon it in”
(Edd.).
ποταμός,
“‘the river,” the Nile, is seen in P Petr II. 13(19)!°
(B.c. 258-3) περὶ τὴ]ν ἀνα[χώ]ρησιν τοῦ ποταμοῦ, ‘‘at
the falling of the river,” OG/S 5613 (B.c. 238) τοῦ τε
ποταμοῦ ποτε ἐνλιπέστερον ἀναβάντος, ‘the river being
somewhat backward in rising,’’ while in 2. 6725 (a.D. 80)
we hear of the clearing of {πε ᾿Αγαθὸς Δαίμων ποταμός in
length, breadth, and depth. Ποταμός is also applied in
the inscrr. to an artificially constructed ‘‘canal,” e.g. 7d.
go** (Rosetta stone—B.C. 196) ὀχυρώσας τὰ στόματα τῶν
ποταμῶν.
For the adj. ποτάμιος, see P Tebt II. 31650 (A.D. 99)
+(®xvq (cf. Ac 18%) ἁλιεὺς ποτάμιζο)ς, P Giss I. 4ou 18
(A.D. 215) (= Chrest. I. p. 38) ναῦται ποτά[μ]ιοι, for
ποταμίτης, ‘a river-labourer,” see P Oxy XIV. 167179
(iii/A.D.) with the references collected there, and for 4
ποταμοφυλακὶς (sc. vais), ‘‘the river-watch-boat,” see
Wilcken Ostr. i. p. 282 ff.
a stream” was coined by John; but it occurs as early as
B.C. 110 in BGU VI. 121693) @-: cf. P Amh 11. 8515 (A.D. 78)
ἐὰν δέ τι UBpoxos γένηται ἢ Kal ποταμοφόρητος ἢ ὕφαμμος,
“ἸΕ any part of the land becomes unwatered or is carried off
by the river or covered by sand” (Edd.), also in P Tebt II.
610 (ii/a.p.), P Ryl 11. 378? (ii/a.p.), and P Strass I. 51°
(as read Berichtigungen, p. 404—A.D. 262) τῆς γῆς ταύτης
[πο]ταμοφορήτου γενομέν[ης.
ποταπός.
This Hellenistic form of the classical ποδαπός, ‘‘of what
country ?” (cf. Proleg. p. 95), occurs in the Mime fragment,
P Oxy IIL. 413!° (Roman period) ποταπὰ περιπατεῖς ;
‘‘where are you walking from?” In the NT the word
is never local, but = ποῖος; ‘‘of what sort?” ‘‘how
great?”: cf. the illiterate P Oxy XIV. 16781® (iii/A.D.)
γράψον pu, ποταπὸν θέλεις ἐνήκω (1. ἐνέγκω), “‘ write me
what sort (of purple) you wish me to bring.” The same
usage occurs in Apoc. Petr. 2 ποταποί εἰσι τὴν μορφήν :
see also Schmid Afticismus iil. p. 253, iv. p. 371-
πότε.
For πότε ““αἱ what time?’’ “when?” in indirect in-
terrogative clauses, as in Mt 24% αἱ, see PSI V. 526°
(iii/B.c.) διασαφήσας ἡμῖν πότε σοι ἔσται εὔκαιρον
ἀποστεῖλαι, 24. VI. 6599 (iii/B.C.) ἠρώτα με πότε διαγρά[ψω.
Cf. Syll 385 (-- 3832)» (4.0. 118) ἐκ πότε φέρειν αὐτὸ
ἤρξασίθε.
ποτέ,
an indefinite temporal particle = ‘fat any time, at
some time,” ‘‘once,” ‘‘formerly”’: cf. PSI V. 484? (B.c.
258-7) ὥς ποτε αὐτῶι ἐδόκει, P Oxy IV. 7457 (c. A.D. 1)
οὐκ οἶδας yap πῶς μοι ἐχρήσατο ἐν ᾿Οξυρύγχοις οὐχ ὡς
λύσα v>TL ἀλλ᾽ ὥς τινί ποτε ἀποστερητῆι μὴ ἀποδεδωκότι,
“*you don’t know how he treated me at Oxyrhynchus (?),
not like a man who had paid but like a defrauder and a
debtor” (Edd.), P Fay 11076 (A.D. 94) “Hpwva τόν ποτε
ἡγούμί(ενον), ‘ Heron the former president,” P Ryl IL. 243°
(ii/A.D.) ὅσα ποτὲ οὖν ἐὰν ἀναίναγλώσῃς ls τὴν τοῦ κλήρου
κατεργασίαν, ἡμεῖν ἐνλόγησον ἐπὶ λόγου. ““υυΐ down to
our account everything you expend on the cultivation of the
66
> ες
μοί ποτε περὶ τούτου, ‘“‘you once had a conversation with
me on this subject” (Edd.), P Par 57414 (iii/a.p.)
(= Selections, p. 113) ἐξορκίζω σε, δαῖμον, ὅστις ποτ᾽ οὖν
εἶ, and P Oxy XIV. τόϑ8ο1" (iii/iv a.p.) ὑπονοοῦμαι ὅτι
πάντως πάλιν τί ποτε ἔχει πρὸς σέ, “I suspect that he
must have some further claim against you ”’ (Edd.).
In illustration of Rev 2® mention is sometimes made οἱ
C/G 11. 3148 (time of Hadrian) οἱ ποτὲ ᾿Ιουδαῖοι, ‘‘ the
quondam Jews,” as if these were renegade Jews who had
forsworn their faith, but Ramsay (Lef¢fers, p. 272), following
Mommsen, is of opinion that they were ‘‘quondam”’’ in
the sense that they were ‘“‘no longer recognised as a
separate nation by the Roman law (as they had been before
A.D. 70).”
,
πότερον
For ἤδη ποτέ, 2am ἐαγιαΐξνηι, as in Rom 119, cf. the ostracon
letter published by Deissmann ZAZ, p. 186—® καὶ ἤδη
ποτὲ δὸς TH ἐμῆ παιδίσκη τὰς τοῦ (πυροῦ) ¥ € ‘and now
at length give to my maid the 3} artabae of wheat.” See
further s.v. μήποτε.
πότερον.
For the adverbial use, as in Jn γ17, cf. P Tebt II. 2895
(A.D. 23) οὕτως γὰρ γνώσομαι πότερον ἐπὶ τόπων σε
ἐάσω πράττοντά τι ἢ . . ., “for I shall thus know
whether I shall leave you in employment where you are
or...’ (Edd.). The rare adjectival use (see /Pro/eg.
p- 77) is seen in P Lond 191275 (A.D. 41) in the address
of the Emperor Claudius to the Alexandrines, τῆς δὲ πρὸς
᾿Ιουδαίους ταραχῆς . . . πότεροι μὲν αἴτιοι κατέστησαν,
**as to the question which of you were responsible for the
riot against the Jews ’’ (Bell).
ποτήριον.
P Tebt I. 657 (B.c. 140-139) φιάλας καὶ ποτήρια, ‘bowls
and cups,” P Ryl 11. 127%! (A.D. 29) ποτήρια κασσιδί(έρινα)
B, “2 drinking-cups of tin,” P Fay 12712 (ii/iii a.p.)
pik<k>dv ποτήριν Θεονᾶτι τῷ pK (k>®@ (a Doric form:
Thumb e//en. p. 60), ‘‘a little cup for little Theonas,”
and from the inscrr. Sy// 226 (=%495)'4 (c. B.C. 230) τὰ
ἱερὰ ποτήρια. The word is fully illustrated in S4J7 iii.
p- 142 ff. With Mt 23*°# we may compare ποτηροπλύτης,
** washer of cups’’ in Os¢r 1218° (Rom.).
ποτίζω.
For the meaning ‘‘irrigate,” which is common in the
LXX, cf. P Petr I. 29 verso (iii/B.c.) (=Witkowski?, p. 31)
ὀχιτεύομεν καὶ ποτίζομεν, ‘we are making conduits and
irrigating,” PSI V. 5364 (iii/B.c.) thy γῆν τὴγ καθαρὰν
πᾶσαν. .. ποτίσας κατάσπειρον, BGU 11. 53078 (i/a.p.)
(= Selections, p. 62) μόλις γὰρ μίαν πρασεὰν ποτίζι τὸ
ὕδωρ, ‘for there is hardly a single plot which the water
irrigates,” P Fay 11176 (A.D. 95-6) τὼν στίχον τὸν φυτὸν
(1 τὸν στίχον τῶν φυτῶν) τῶν ἐν τῷ προφήτῃ πότισον,
“*water the row of trees ‘at the prophet’’’ (Edd.), Ρ Ryl
11. 15774 (A.D. 135) cited s.v. mots, and P Oxy VI. 9385
(ili/iv A.D.) τῆς γῆς - - . μὴ ποτιζομένης. For the subst.
ποτισμός, as in Aq Prov 38, see 74. 93414 (iii/A.D.) χάριν
τῶν ποτισμῶν, “for the sake of the irrigation,” ef saefe.
In MGr ποτίζω ‘make to drink,’ “‘ water,” is used with
double acc.
Ποτίολοι,
“*Puteoli”: for the form of the name cf. Robertson G».
p. 189, and see the citations in Wetstein ad Ac 28}.
’
πότος
occurs in I Pet 45 = ‘‘a drinking bout”: cf. the meaning
“*banquet ” in Gen 195 α΄. and Aristeas 262. For the
corresponding adj. used as a subst. in a more general sense,
see PSI I. 6431: (i/B.c.?), where a woman comes under
a solemn promise not to administer philtres to her husband,
nor to put anything hurtful μήτε ἐν ποτοῖς μήτε ἐν Bpwrois.
Cf. also P Oxy XIV. 1673? (ii/A.D.) ἐκ δὲ τῶν ἐνκλισ-
θέντων εὗρον ἐκ [τ]ῆς ἃ λη(νοῦ) ποτὴ(ν) a, ‘of what was
stored I found of the first vat 1 drinkable” (Edd.).
531
ποὺς
ποῦ,
originally a gen. of place (Proég. p. 73), is seen =
““where?” in P Fay 1191? (c. A.D. 100) τ]ὴν διαγραφὴν
τοῦ χόρτου ποῦ τέθικας ; ‘‘ where did you put the notice of
payment for the hay?” (Edd.), and P Oxy XIV. 167128
(iii/A.D.) περὶ τῶν ποταμειτῶν ... γράψον μοι ὅτι ποῦ
εὑρίσκομεν, ‘as regards the river-workers write me where
we may find them.”
For ποῦ = ποῖ, as in Jn 7%, 814, cf. Epict. i. 27. 9 ποῦ
φύγω τὸν θάνατον ; and the late Greek citations collected
by Maidhof Segrzffsbestimmung Ὁ. 208 ff., e.g. Ausgewahlte
Martyrerakten (ed. Knopf, 1901) 18. 7 ποῦ συνέρχεσθε ἢ
εἰς ποῖον τόπον ἀθροίζεις τοὺς μαθητάς cov; In MGr be-
sides ‘‘where?”, ποῦ as the usual relative means ‘‘ who,”
** which,” and also ‘‘so that.”
που.
For the enclitic που cf. PSI V. 483° (B.c. 258-7) ἐὰν
οὖν που παραβάληι, 26. 484° (B.c. 258-7) ἴσως yap πον
καὶ ἡμεῖς πού σοι χρήσιμοι ἐσόμ[εθα] γράψαι φιλότιμον
ἐπιστολὴν πρὸς Ζωίλον, ἵνα ἡμᾶς ἀφῆι, and P Oxy X. 1252
γεείο" (A.D. 288-95) καὶ πάλαι προ]σέταξα οἷς ἐὰν προσῇ
πον followed by a lacuna. With the usage in Heb 25, 4,
cf. the fragment of a vi/A.D. petition, P Flor III. 29617,
where after a gap the words ya?]p που διὰ τοῦ ἱεροψάλτου
λέγων ὁ θ(εό)ς introduce a citation from Ps 40(41)?*.
Πούδης,
** Pudens,” a Roman Christian (2 Tim 47"). In BGU II.
4554 (i/a.D.) we find the gen. ἸΠούδεντος : cf. P Oxy XIV.
1626? (A.D. 325), and 7215 xlvi. (1926), p. 46. For the
untrustworthy legends which have grown up round the names
of Pudens and Claudia, see s.v. KAav8(a, and add Edmundson
The Church in Rome, p. 244 ff.
ποῦς.
P Ryl II. 15724 (a.p. 135) εἰ χρεία γείνοιτο [ποτίσαι ἐν
ἀναβάσει ἀπὸ ποδὸς τὴν αὐτὴν νοτίνην μερίδα, “if need
arises at the inundation to water the same southern portion
with the foot” (Edd.), a passage which recalls Deut 111°:
similarly P Flor III. 3697 (a.D. 139(149)) μέχρι τ[οῦ
ἐ]σομένου ἀπὸ ποδὸς ποτισί μ]οῦ. With Rev 3° cf. PSI IV.
298% (iv/a.p.) ἠπείχθηϊν π]ροσφυγεῖν τοῖς ποσίν σου,
δέσποτα, ἀξιῶν... In P Iand 18% (vi/vii A.D.) γράφω σοι
κατὰ πόδα τούτων, the phrase = drevissimo post (Ed.), or
‘©on the back of this,’’ “‘immediately after this.” Thackeray
renders Aristeas 135 παρὰ πόδας ἔχοντες THY ἀναισθησίαν,
‘‘although their senselessness is obvious.”
Commenting on Rev 10! (CC ad /.) Charles points out
that οἱ πόδες should be rendered ‘‘ the legs,” and supports
this meaning by the secondary meaning of the Heb. 23)
= “leg” (see BDB Lex. s.v.), and by the fact that in
Palestinian Aramaic the word is used for the “‘ thigh” of an
animal. He adds “tit is possible that this secondary meaning
of ποῦς (when used as a rendering of the Hebrew) was not
unexampled at the time.” In these circumstances it is
interesting to note that in the papyri there are instances of
ποῦς, which imply ‘‘leg ” rather than “ἢ foot,” e.g. P Giss I.
4313 (a.p. 118-119) οὐλ(ὴ) κνήμ(ηι) ποδί(ὸς) ἀριστεροῦ, ‘a
wound on the calf of the left leg,” P Flor I. 425 (Α.Ὁ. 183)
πρᾶγμα
οὐλὴ μηρῶ [πο]δὸς δεξιοῦ, ‘a wound on the thigh (or leg-
bone) of the right leg,”’ and P Lips I. 12° (iii/iv a.p.) οὐλὴ
ἀντικνημίῳ δεξιοῦ ποδός.
πρᾶγμα.
(1) For the ordinary meaning, ‘‘an action,” ‘‘a deed,” cf.
P Oxy VI. 938? (iii/iv A.D.) οὐκ ἀκόλουθον πρᾶγμα ἐποίησας
ἐνεδρεύσας τὰς τροφὰς τῶν κτηνῶν, ‘‘it was an unfitting act
of yours to intercept the fodder for the oxen” (Edd.), and
τό. XII. 14771 (question to an oracle—iii/iv A.D.) εἶ
κερδαίνω ἀπὸ τοῦ πράγματος ; ‘“‘am I to profit by the
transaction?’ (Edd.). The vaguer meaning ‘‘an affair,”
‘¢a matter,”” is seen in P Ryl If. 153! (a.D. 138-161)
ὑπηρετήσας πράγμασι ἡμῶν, “having been of service in
our affairs,’ P Oxy IX. 12158 (illiterate—(ii/iii A.D.) καλῶς
πυήσις ἐλθὼν πρὸς aipal ἄχρι τὰ πράγματα καταστάλῃ,
‘*please come to me until matters are arranged ” (Ed.), and
7b. XII. 14897 (late iii/A.D.) οὐκ ἔχεις πρᾶγμα, “it is not
your affair.”
(2) The noun is common in the papyri = ‘‘ lawsuit,” as in
1 Cor 6!, e.g. BGU I. 229 (A.p. 114) ἁπλῶς μηδὲν ἔχουσα
πρᾶγμα πρὸς ἐμέ, P Ryl 11. 7615 (late ii/A.D.) λεγομένου τοῦ
[π]ράγματος, ‘‘when the case is argued,” zd. 11315 (A.D.
133) μὴ ἔχοντας πᾶν πρᾶγμα πρὸς ἐμέ, “not having any
case against me,” and P Strass I. 4138 (an action regarding
inheritance—A.D. 250) ὡς πρεσβύτης καὶ πίστεως ἄξιος εἰπὲ
ἃ οἶδας ἐν τῷ πρά[γματ]ς, ‘“as an old man and worthy of
credit, say what you know in the matter.”
(3) It is used in the weaker sense of “trouble,”
“difficulty” generally in P Oxy IV. 743! (B.c. 2) εἰ καὶ
πίρ]ὸς ἄλλους εἶχον πρᾶγμα βοηθὸν αὐτοῦ γ[ε]νέσθαι διὰ
ἣν ἔχομε(ν) πρὸς ἑατοὺς φιλίαν, ‘for although I (?) have had
trouble with others you must assist him for the sake of our
friendship” (Edd.), and 20. III. 5254 (early ii/A.p.) where,
with reference to a troublesome voyage, the writer:exclaims
--λείαν τῷ πράγματι καταξύομαι, ‘I am extremely worn
out with the matter” (Edd.): cf. P Magd 37 + 11° (iii/B.c.)
(= Archiv iv. p. 56) σχόντες πολλὰ πράγματα.
(4) An interesting ex. of πρᾶγμα, = ‘‘ business,” ** trade,”’
is afforded by an inscr. on a sanctuary-temple in Theadelphia,
Chrest. I. 70 (B.C. 57-6) ἄσυλον κατὰ πρόσταγμα, ᾧ μὴ
πρᾶγμα, where the last clause must mean that within the
boundaries of the temple all ‘* business” ceases (see Wilcken’s
note ad /.). It is very doubtful, however, whether this
meaning can be carried into ἐν τῷ πράγματι in I Thess 4°
(Vg 22 negotto, Luther zm Handel): the reference would
appear rather to be to ‘‘the matter on hand,” viz. sins of
the flesh (see Milligan ad /.).
For a possible instance of πρᾶγμα = ““ exaction,” ‘‘ re-
covery,” like πρᾶξις, see P Lond V. 17327 (A.D. 586?) with
the editor’s note.
3) 66
In MGr by a regular disappearance of y
before p, the word becomes πρᾶμα, πρᾶμμα (Thumb Hand.
p- 21).
πραγματεία.
See s.v. πραγματία.
πραγματεύομαι
is common with reference to government officials, e.g. P
Petr III. 36 verso (iii/B.c.) τ]οῖς dA[Aots] Tots πραγματευο-
μένοις, “to the others who are engaged in performing State
53
5) ,
= πραιτωρίιον
business,’” P Hib I. 66? (B.c. 228) παρὰ τῶν τὴν δωρεὰν
πραγματευομένων, “‘with the managers of the Swped,’’ P
Grenf II. 37° (ii/i B.c.) τοῖς τὰ βασιλικὰ πραγματενομένοις
χαίρειν, P Tebt II. 350° (A.D. 70-1) Tots τὸ ἐνκύκλιον
πραγμα(τευομένοις), ““to the farmers of the tax on sales,”
and Sy// 364 (=* 797)?° (A.D. 37) ἔδοξεν τῇ βουλῇ καὶ τοῖς
πραγματευομένοις παρ᾽ ἡμῖν “Pwpators. In 20. 492 (= %382)°
(ii/B.c.) the verb is used of a poet, who πεπραγμ[ά]τευται
περί τε TO ἱερὸν καὶ τὴν] πόλιν τὴν Δηλίων kal τοὺς
μύθους] τοὺς ἐπιχωρίους γέγραφεν. In Gnomon 70 (= BGU
V. 1 p. 28) it is laid down that those discharging public
duties are not to buy or lend ἐν ols π[ρ]αγ[μ]ατεύο[ντ]αι
τόποις, ‘in the places where they discharge their official
functions.”
In its only occurrence in the NT (Lk 19!) πραγματεύομαι
means ‘‘ trade,” ‘‘do business” generally: cf. the ostracon
Pretsigke 2089 Ἡράκλειτος ὃ πραγματευόμενος τ[ὸ] συνη-
γορικὸν (‘‘advocate’s ἴδε ἢ) καὶ ἐπι(δέκατον). . ., and the
subst. in P Oxy XVI. 1880° (A.D. 427) Κῦρος... mp[a]y-
μία]τε[υ]τὴς ἀπὸ τῆς μεγία]λ[οπ]όλεως ᾿Αλεξ[αἹνδρίας,
*“Cyrus trader of the metropolis Alexandria,” where for
the rendering ‘‘trader’’ the editors appeal to P Cairo
Masp 671581? ἐρ]γαστηριακῶν kal πραγματευτῶν, and P
Lips I. 6459 (c. A.D. 368) Tod πραγματευτικοῦ χρυσαργύρου,
i.e. the trade-tax. For the verbal ἀπραγμάτενυτος see P Par
3315 (B.C. 161) (= UPZi. p. 240) ᾿Απολλωνίου]. . . ἐν τῷ
ἱερῷ ὄντο[ς ἀ]πραγματεύτου, where Wilcken understands the
meaning to be that Apollonius was no longer occupied with
the particular matter in hand. In P Lond 3351 (B.c. 161)
(= I. p. 20) the editor prefers the meaning ‘‘ inexperienced.”
For ἀπραγμοσύνη, see P Oxy I. 71-16 (a.p. 303) περι[φ]ρο-
νοῦντές μον τῆς ἀπραγμ[οσύνης, and similarly P Amh II.
14214 (iv/A.D.).
πραγματία.
With 2 Tim 2‘ ταῖς τοῦ βίου πραγματίαις, ‘‘the businesses
which provide a livelihood,” cf. the designation for officials
in P Leid Bi-19 (B.c. 164) (= I. ἢ: 10, UPZ i. 20%)
δεόμεθα οὖν ὑμῶν... μὴ ὑπεριδεῖν ἡμᾶς παρελκομένας ὑπὸ
τῶν πρὸς τα[ῖἴ]ς πραγματείαις, and similarly P Tebt I. 57°
(B.c. 118). A wider meaning is found in PSI IV. 4351
(B.C. 258-7) ἀλλὰ περὶ πραγματείας ἧς Kal ὡμολογήκεις μοι,
“Conly in the matter in which you had already given me
assurance.” See further s.v. πραγματεύομαι.
πραιτώριον
(a) Apart from Phil 115 (see (4)) πραιτώριον is always
used in the NT to denote the ‘‘ palace” or ‘‘ official resi-
dence’’ of a Governor ; cf. Mk 1515, Ac 2335. For this
usage exx. can be freely supplied from our sources, e.g.
BGU I. 288! (a.p. 138-161) κ[α]θημένων ἐν συμβουλίῳ ἐν
τῷ πραιϊτωρίῳ τοῦ κρατίστου ἡγ]εμόνος, P Oxy IIT. 4711:
(ii/A.D.) where an official Maximus is charged with keeping
a youth all day ἐν τῶι [πραι]τῳρίῳι, BGU I. 21) 16 (a.p.
340) ὑπατείας Σεπτιμίου ᾿Ακινδύνου τοῦ λαμπροτάτί(ου)
ἐπάρχου τοῦ ἱεροῦ πραιτωρίου, similarly P Oxy IX. r1go'®
(A.D. 347), 26. VIII. 11167 (A.D. 363), and from the inscrr .
δ 932 (= 3880)® (A.D. 202) παραλαϊνβ]ά[νι]ν τὰ
πραιτώρια kal τὰ βαλανεῖα πανταχόθεν ὁλόκληρα. It may
also be of interest to recall that an inscr. found in York and
,
TpakT@p 9
printed in 7GS/ 2548 begins θεοῖς τοῖς τοῦ ἡγεμονικοῦ πραι-
τωρίου Σκριβί(ώνιος) Δηΐϊμ)ήτριος.
(6) In Phil 17% the word has been frequently understood of
the ‘‘praetorian barracks or camp,”’ but, as Lightfoot
Philippians* pp. 97-102 has pointed out, clear instances of
this sense are wanting, and, further, such an interpretation
would be out of keeping with the words that follow (ἐν ὅλῳ
τῷ πραιτωρίῳ kal τοῖς λοιποῖς πᾶσιν). He prefers accord-
ingly to give the word a personal application, and to think
of the imperial or praetorian guards, the cohortes praeloriae :
cf. Tac. H7st. iv. 46 militiam et stipendia orant . . . igitur
in praetorium accepti, Suet. Mero 9 ascriptis veteranis e
praetorio, and from the inserr. Wisston Archéol. de Macédoine
p- 325, No. 130 Tt. Κλαύδιον οὐετρανὸν στρατευσάμενον
ἐν mpattwplw, ‘‘a veteran, who served in the Guards”: cf.
Ρ- 326, No. 131.
With this Ramsay (7eaching, p. 363f.) now agrees in
preference to his former view (Pax/, p. 357), when following
Mommsen (Ber/. Sttzungsberichte, 1895, p. 498 n.1: cf.
Hermes xxxv. (1900), p. 437 f.) he understood the reference
to be to ‘*the whole body of persons connected with the
sitting in judgment,” the law-officers of the Crown.
It should, however, be noted that, if the Epistle is to be
referred to an Ephesian rather than a Roman captivity of the
Apostle, as is now frequently the case, the view advocated
above would require modification.
πράκτωρ
is very common in the papyri= “8 collector of revenue.”
According to GH (Fayzm Jowns, p. 106) the mpaxtwp in
Ptolemaic times was specially concerned with the exaction
of fines or payments (ct. Wilcken Osfr. i. p. 564), but during
the Roman period he was an ordinary collector of taxes,
Exx. are—P Petr II. 13(17)? (B.c. 258-253) παραγέγραμμαι
τῶι πράκτορι ws ὀφείλων] πρὸς τὰ ἀμπελικά. . . “1 am
returned to the tax-agent (or public accountant) as owing
for the vine-tax . . .,” P Magd 41° (iii/B.c.) γράψας τῶι
ξενικῶν. πράκτορι πρᾶ[ξαι] καὶ ἀποδοῦναί por, P Fay 14?
(B.C. 124) οἱ προκεχιρισμένοι πράκτορες, ‘‘the appointed
collectors” of the crown-tax issue a ποιῖςε---προσδιαγράψις
ἀργυρίου δραχμὰς τέσσαρας, “you are required to pay in
addition four drachmae,”” BGU II. 530% (i/a.p.) (=
Selections, p. 62f.) ἄλλως τε kal ἀπαιτῖται ὑπὸ τῶν
πρακτόρων ἱκανόν, “ especially security is demanded by the
taxgatherers,” and P Oxy IX. 12031! (late i/A.D.) ἐκ Tod
καταλογείου ὑπόμνημα πρὸς τὸν ἐνθάδε ξενικῶν πράκτορα,
ἐξ ἃ memorandum from the bureau to the collector of ex-
ternal debts here”’ (Ed.: see note ad /.). In P Oxy XVI.
18296f. (c. A.D. 577-9?) the variant πράκτηρ is found: see
the editors’ note.
ἹΠράκτωρ is still used technically in Lk 1258, the only
place where it occurs in Biblical Greek, but the reference is
apparently not to a finance official, but to an *‘ officer (usher)
of the court.” For the juxtaposition of πράκτωρ and
ἀντίδικος, as in the Lukan passage, we may cite P Oxy III.
53313 (ii/iii A.D.). The same papyrus shows *! πρακτο-
peta, ‘‘the post of collector.”
πρᾶξις. ξ
For the concrete plur. “‘ doings,” ‘‘ deeds,” cf. the mantic
P Ryl I. 28121 (iv/a.p.) where it is decreed that, if both
33
‘
πρασσω
a ΜΟΠΙΔΠ 5 legs quiver, δηλοῖ πράξεις καὶ ἀποδημίας, ‘it
denotes great achievements and travel.” With the title
πράξεις (πρᾶξις Π) ἀποστόλων (B) for our NT book, we
may compare the title of the Aes gestae Divi Augusti
Cagnat IIT. 150, μεθηρμηνευμέναι ὑπεγράφησαν πράξεις τε
καὶ δωρεαὶ Σεβαστοῦ Θεοῦ. The Greek text of a iii/a.p.
Coptic spell from the great Paris magical papyrus, P Par
574 (= Selections, p. 113), is headed 1°27 πρᾶξις γενναία
ἐκβάλλουσα δαίμονας, ‘‘a notable spell for driving out
demons”: cf. Ac 1938.
IIpagts is common in the papyri in the legal sense of
“yight of execution’: e.g. P Eleph 1)? (b.c. 311-10)
(= Selections, p. 3) 7 δὲ πρᾶξις ἔστω καθάπερ ἐγ δίκης κατὰ
νόμον τέλος ἐχούσης, ‘‘and let the right of execution be
as if a formal decree of the court had been obtained,” and
P Oxy II. 278% (A.p. 17) τῆς πράξεως [ο]Ἱὔσης [τ]ῶι
᾿Ισιδώρωι ἔκ τε τοῦ μεμισθωμένου Kall] ἐκ τῶν ὑπαρχόντων
αὐτῶι πάντων, ‘Isidorus having the right of execution upon
both the person and all the property of the lessee” (Edd.),
and 76. VI. 90514 (A.D. 170) (= Selections, p. 87).
The adj. πράξιμος, which occurs in Polyb. xxi. 43. 17,
is found in P Giss 1. 4819. (a.p. 202-3) ἐν πραξίμ[οις]
ἡγηθῆναι.
πρασιά,
properly ‘‘a bed of garden herbs,” or ‘‘of leeks” (if
derived from πράσον) : cf. BGU II. 53077 (i/a.b.) (= Selec-
“ions, p. 62) μόλις yap play mpacedy ποτίζι τὸ ὕδωρ, * for
there is hardly a single plot which the water irrigates.” In
the colloquial πρασιαὶ mpactat of Mk 6% the reference is to
regularity of arrangement rather than to variety of colouring :
Hesych. πρασιαί: αἱ ἐν τοῖς κήποις τετράγωνοι λαχανιαί.
For the reiteration πρασιαὶ πρασιαί (cf. also Mk 6% 38) see
Proleg. p. 97 and Headlam’s note to Herodas IV. 61
θερμὰ θερμὰ πηδεῦσαι. A Rabbinic explanation of Mk 6*°
will be found in Zx/. VIII. vii. p. 89 f.
πράσσω.
Like the Latin ago πράσσω suggests the acting of a moral
and responsible being rather than mere performance (/aczo),
cf. 1 Cor 52, 917, and for the juxtaposition of the two verbs
Jn 52°, Rom 7}5: see further Schmidt Lag. τε. Gr. Synonymuk,
p- 294 ff.
maintained.
The distinction cannot, however, always be
For πράσσω in connexion with employment or the trans-
action of business, cf. P Tebt II. 2897 (A.D. 23) where a
strategus writes to an official regarding a supplementary
report of tax-payments, οὕτως yap γνώσομαι πότερον ἐπὶ
τόπων σε ἐάσω πράττοντά τι ἢ. . ., “for I shall thus know
whether I shall leave you in employment where you are
or...’ (Edd.), and the soldier’s letter to his sister P Meyer
205 (1st half iii/A.D.) γεινώσκειν σε θέλω ὅτι ἐν τῷ Alp ]or-
γοείτῃ πράσσω, “1 wish you to know that Iam on duty in
the Arsinoite district,” and so 154,
From this comes the derived sense to exact tribute or
revenue (as in Lk 33%, 1933): P Petr III. 53 (p)!° (Ptol.)
κα(λῶς) οὖν (ποιήσεις) συ(ντάξαι) ἤδη πρᾶξαι τοὺς ἐγγύους
αὐτοῦ καὶ ἡμῖν ἀποκαταστῆστα]ι, ‘you will do well, there-
fore, to order that payment be exacted from his sureties and
restitution made to us” (Ed.), P Tebt I. 5849 (letter of a
A= 0
πραύπαθεια
tax-gatherer—B.c. 111) (= Witkowski, p. 105) τοὺς δὲ
a
λοιποὺς κω(μο)γρ(αμματεῖς) πρᾶξαι τὰς ME, ‘and that
the rest of the komogrammateis should be made to pay
the 15000,” and P Ryl II. 665 (late ii/B.c.) πράσσειν τοὺς
προγεγραμμένους ἀκολούθως τοῖς ὑπὸ σοῦ κεκριμένοις, ‘‘ to
make the aforesaid persons pay in accordance with your
decisions ’’ (Edd.). See also P Tor II. 344 (B.c. 127) with
Peyron’s note.
With Ac 1528, Eph 6?!, cf. P Oxy II. 29218 (c. A.D. 25)
πρὸ δὲ πάντων ὑγια (ίδ νειν oe εὔχ[ο]μαι ἀβασκάντως τὰ
ἄριστα πράττων, ‘before all else you have my good wishes
for unbroken health and prosperity” (Edd.), 74. VIII. 1155°
(A.D. 104) εὗρον τὸν ἄνθροί --ωὐπον καλῶς πράσζσδοντα
τὰ μεγάλα, “1 found the man prospering in the main.”
In P Oxy IV. 822 (c. A.D. 1) εὖ πράσσειν takes the place of
χαίρειν as an opening greeting: in 2d. 1. 115!* (ii/A.D.)
(= Selections, p. 96) εὖ πράττετε isa closing greeting: cf.
Plato ff. where εὖ πράττειν has the double meaning
““prosper’’ and ‘‘act rightly,” and Zpzcurvea ed. Usener
p- 13117; also M. Anton, vii. 36 βασιλικὸν μὲν εὖ πράττειν,
κακῶς δὲ ἀκούειν. In P Oxy VII. 10678 (iii/A.D.) οὐ καλῶς
ἔπραξας μὴ ἐλθεῖν χάριν τοῦ ἀδελφοῦ cov, πράσσω is
practically equivalent to ποιέω (see supra).
We may add the following miscellaneous exx.—P Eleph
118 (B.c. 311-10) (= Selections, p. 4) Tol pera Δημητρίας
πράσσοντες ἐπεγφέρωσιν κατὰ Ἡρακλείδου, ‘let those
acting with Demetria bring the charge against Heraclides,”
P Oxy III. 5321 (ii/a.p.) ὅρα οὖν μὴ (cf. Mt 181°, 1 Thess
515) ἄλλως πράξῃς [[μὴ]] Kal ποιήσῃς pe πρὸς σὲ ἐλθεῖν
συνζητήσοντά σοι, “᾿ mind that you do not fail and thereby
cause me to come to you and dispute with you about it”
(Edd.), and P Giss I. 344 (A.D. 265-6) ἀξιῶ τὰ ἀκόλουθα
τοῖς γραφεῖσι πρᾶξαι.
πραὺῦπάθεια,
““meekness,’’ ‘‘ gentleness of spirit,” is found in the Greek
Bible only in 1 Tim 611. Philo de Ady. (ed. Cohn) 213
applies it to Abraham, and it is also found in Ign. 77a//. 8
ὑμεῖς οὖν τὴν πραὐπάθειαν ἀναλαβόντες ἀνακτήσασθε
ἑαυτοὺς ἐν πίστει, ‘do ye therefore arm yourselves with
gentleness and recover yourselves in faith” (Lightfoot).
πραύς,
“meek,” ‘‘gentle.” In all its NT occurrences πραῦς
takes the place of the older form πρᾶος (cf. Blass-Debrunner
§ 26), but for the latter we may cite a sepulchral inscr. from
Pergamon, Cagnat 1V. 504°, where a certain Aelius Isidotus
is described as ὃ πρᾷος ἰδίαι, ‘‘ meek in private life.” Cf.
also Menander /yagm. 749, p. 211 [in Kock]—
ὡς ἡδὺ πρᾷος καὶ νεάζων τῷ τρόπῳ | πατήρ,
“‘how delightful is a father who is mild and
young in heart.”
The adv. mpaéws occurs in P Par 63%6 (B.c. 164)
εὐδιαλύ[τ]ως καὶ πραέως διατίθεσθαι.
πραύτης,
““meekness,’’ ‘‘gentleness.” The older form πραότης
(see s.v. mpavs) is found in P Lond 1912?! (A.p. 41) μετὰ
πραότητος Kal φιλανθροπείας, ‘with mutual forbearance
and kindliness” (Ed.): cf. also the periphrasis in an inscr.
534
πρεσβεύω
of about A.D. 350 from the Kara Dagh printed by W. Μ.
Ramsay in Zhe Thousand and One Churches p. 518—
λεύσεις, ὦ φίλε, τύμβον ᾿Ακυλείνου πραότητος,
‘you behold, friend, the tomb of the meek Aquilinus,” lit.
“the meekness of Aquilinus.”
πρέπω.
A few exx. may be given of this common verb, which is
generally used impersonally (as in MGr) in the sense of what
is ‘‘fitting,” ‘*becoming”’ (Lat. decorum, see Cicero de
Offictis, i. 27. 93)—P Par 638° (B.c. 164) (=P Petr III.
p- 24) τάχα yap οὕτω πρέπει ῥηθέν, ‘‘ for that is perhaps the
proper expression’’ (Mahaffy), P Oxy I. 331}: 8 (late i1/a.D.)
τῷ yap θεῷ ᾿Αντωνείνῳ [τ]ῷ πίατ]ρί cov ἔπρεπε αὐτο-
κρατορεύειν, ‘‘the deified Antoninus, your father, deserved
imperial power” (Edd.), 26. VIII. 112144 (a.p. 295) οὐκ
ἐπαυσάμην τὰ πρέποντα γείνεσθαι ὑπὸ τέκνων γονεῦσι
ἀναπληροῦσα, ‘| was assiduous in performing what is owing
from children to parents’? (Ed.), PSI I. 4113 (iv/aA.D.)
ἃ μὴ τοῖς εἸὐγενέσι πρέπει, P Oxy I. 120% (iv/A.D.) ὡς
πρέπον ἐστιν, and Sy// 325 (= 37ο8)839 (c. B.C. 107) ὧ[ς]
ἔπρεπεν ἀνδρὶ καλῷ kal ἀγαθῷ.
For the ady. πρεπόντως, see P Par 6377 (B.c. 164) (= P
Petr III. p. 24) τοῖς καιροῖς πρεπόντως, ‘befitting the
circumstances,’ and P Oxy VI. 90717 (a.D. 276) where a
man bequeaths certain property to his wife—mpemdvtws περὶ
τὴν συμβίωσιν ἀναστραφείσῃ, ‘who has conducted herself
becomingly in our married life’: ef. Aristeas 302.
πρεσβεία.
Hicks (CR i. p. 44) has drawn attention to the fact that
πρεσβεία, ‘the office of ambassador,” was ‘‘in everyday use
in the intercourse between the Greek cities, and between
them and the kings’: this gives fresh point to its use in
Lk 148%, 19. See further s.v. πρεσβεύω, and for πρεσβεία
= “intercession,” cf. P Oxy VIII. 115199 (v/a.p. 2) εὔχεσθαι
πρεσβίαις τῆς δεσποίνης ἡμῶν τῆς θεοτόκου, ‘* pray through
the intercession of our lady the mother of God.”
πρεσβεύω,
‘*T am an ambassador,” was the regular word in the Greek
East for the Emperor’s legate (cf. 2 Cor 52°, Eph 6", and see
Deissmann ZAZ, p. 378f.). Thus in the letter of the
Emperor Claudius to a Gymnastic Club, P Lond 11781
(A.D. 194) (=IIL. p. 216, Selections p. 99), acknowledging
the ‘‘ golden crown” they had sent him in commemoration
of his victorious campaign in Britain, we are told, ot mpec-
Bevovtes ἦσαν TiB. KA. “Eppas, Τιβ. KA. Κῦρος... . .
For other exx. of the verb in this sense see Magie p. 89, and
for its wider use in regard to embassies between town and
town, cf. Prieze 108184 (p.c. 129) ἐπ]ρ[ἐσβ]ευσεν ὑπὲρ τοῦ
δήμου. Amongst the questions addressed to an oracle in
iii/iv Α.Ὁ., P Oxy XII. 147718f, are the following—et
πρεσβεύσω ; εἶ γίνομαι βουλευτής ; ‘shall I become an am-
bassador (?)? am I to become a senator ὃ" (Edd.).
Like πρεσβεία, πρεσβεύω comes to be used of petition or
intercession, as perhaps in PSI VI. 5717 (B.c. 252-250?)
περὶ dv Μηνόδωρος ὁ ἀδελφὸς πρεσβεύσας aviyye{A}Ae{e}y
ἡμῖν ἀφεικέναι σε ἡμᾶς.
Ε
πρεσβύτερος 9
πρεσβύτερος.
(1) For πρεσβύτερος in the literal sense of the “elder ”’ of
two, as in Lk 1535, cf. P Oxy VII. τοῦτ (B.c. 22) of an
elder brother, and 74. VIII. 1109? (A.D. 160-1) of an elder
son. The fem. occurs in BGU II. 6654.2! (i/a.p.) ἡ mpeo-
Burépa, Predsigke 1428’ AvovBias πρεσβυτέρα Μέστου, and
a curious double comparative in P Lond 177} (A.b. 40-1)
(=II. p. 169) 4 πρεσβυτερωτέρα Hp ὧν] ἀδελφή.
(2) The use of πρεσβύτερος in 1 Tim κ᾽ to denote an
“elder,” a ‘‘senior,’’ as opposed to νεώτερος, may be illus-
trated from P Par 66% 23 (Ptol./Rom.) where πρεσβύτεροι
καὶ ἀδύνατοι Kal νεώτεροι are employed as guardians in
connexion with the work on canals and dykes: cf. further
from the inscrr. Priene 117° (i/B.C.) ἀεί πΊοτε μὲν πρεσ-
Buré[pous τιμῶν ὡς yovet|s, τοὺς δὲ καθήλικας ὡς ἀδελφούς,
τοὺς δὲ [νεωτέρους ὡς παῖδας, and Latyschev I. 22°" (iii/a.D.)
τοῖς μὲν ἡλικιώταις προσφερόμενος ὡς ἀδελφός, τοῖς δὲ πρεσ-
βυτέροις ὡς vids, τοῖς δὲ παισὶν ὡς πατήρ (cited by Dibelius
HZNT ad Tim 14). With the word, as in Heb 11?,
Moffatt (7CC ad Δ) compares Philo ae Sobrietate 16 (ed.
Wendland) πρεσβύτερον . . . τὸν γέρως καὶ τιμῆς ἄξιον
ὀνομάζει.
(3) We are not at present concerned with the precise force
of πρεσβύτερος in the Jewish or Christian Church (see the
discussions by Lightfoot Dzssertatzons on the Apostolic Age,
p. 135 ff., and Armitage Robinson in 7 he Zarly History of the
Church and the Ministry (Essays edited by Swete), p. 57 ff.),
but in this connexion it is interesting to notice that the word
was already familiar in Egypt as an honorific title with reference
to certain village or communal officers. These varied in
number according to the size of the villages, while their
duties were of the most varied kind. Thus, to take two
early exx.,(1) in P Petr IT. 4(6)!8 (B.C. 255-4) of πρεσβύτεροι
οἱ παρεστεί-- )kOres interfere in the maintenance of order:
(2) the corn required in connexion with a visit (παρουσία) of
Soter IT. is collected by the headman of the village and τ[ῶν]
πρεσβυτέρων τῶν yew(pyav) τῆς αὐτῆς, “ the elders of the
cultivators of the said village” (P Tebt I. 484—<c. B.c. 113).
Similarly πρεσβύτεροι are appealed to in connexion with the
rent of land (P Lips I. 10644—a.p. 98), the issuing of public
notices (P Flor I. 993—i/ii A.D. (=Se/ectzons p. 71)), the lease
of pasturage (P Lond 842°—a.p. 140) (= III. p. 141), pay-
ments of bailey for military purposes (P Amh II. 107°—a.p.
185), and questions of taxation (BGU I. 3341—1i/i11 a.p.).
In like manner, Deissmann has shown (#5 p. 156) that
“the Inscriptions of Asia Minor prove beyond doubt that
πρεσβύτεροι was the technical term, in the most diverse
localities, for the members of a corporation”: e.g. Cos 1198
(possibly time of Claudius) γυμνασιαρχήσαντα τῶν πρεσ-
Butépwv σεμνῶς. Hicks (CA. p. 44) had already reached
the same conclusion: ‘‘ All these terms [yepovota, mpeo-
βύτεροι, συνέδριον], so familiar to us first in their Jewish,
and afterwards in their Christian usage, had been commonly
employed before, in a precisely analogous sense, in Graeco-
Roman civic life.”’
(4) A still closer parallel to the Biblical usage, as Deiss-
mann again has shown (BS p. 233ff.), is afforded by the
application of the term to the gvzes/s of pagan temples, as when
the five presbyter-priests of the Socnopaeus temple (τῶν €
πρεσβυτέρων ἱερέων πενταφυλίας θεοῦ Σοκνοί π]αίου) inquire
5 πρηνής
into the conduct of a brother-priest (συνιερέως), who was
charged with letting his hair grow too long (κομῶντος : cf.
1 Cor 1115} and of wearing woollen garments (BGU I. 16—
A.D. 159-160 (= Selections, p. 83 f.)): cf. P Tebt 11. 3097
(A.D. 116-7) τ]οῖς δέκα πρεσβυτέροις [ἱερεῦσι, and see
further Otto Prester i. p. 49 ff., Poland
p- 373, and the literature referred to in Preisigke /ach-
worter, σὺ.
(5) We may add a few instances of πρεσβύτερος as it
meets us in Christian papyri—P Grenf II. 73! (late iii/a.p.)
(= Selections, p.117) a letter addressed Ψενοσίρι πρεσβ[υτέϊρῳ
᾿Απόλλωνι πρεσβυτέρῳ ἀγαπητῷ ἀδελφῷ ἐν K(vpl)w χαίρειν,
26. I. 5338 (iv/A.D.) where with reference to a gross case of
misconduct the writer says μὴ ἐμὲν (for ἐμὲ) ἐξέταζε ἀλλὰ
τί ο]ὺ[9] πρεσβυτέρους τῆς ἐκκλησίας, ‘‘if you do not believe
ine, ask the elders of the church” (Ed.), P Oxy VIII.
1162! (iv/A.bD.) Λέων πρεσβύτερος τοῖς κατὰ τόπον
guvAtroupyoi[s] (“ὙΠῸ share the local service’’) πρεσ-
βυτίέ]ροις καὶ διακώνοις, and P Strass I. 15!f (v/vi a.p.)
TI(apa) Θεοφίλου ὑποδιακ(όνου) καὶ évorkoddy(ov). To
εὐλαβεστάτῳ ᾿Ανουβίωνι πρεσ(βυτέρῳ).
In addition to the literature already mentioned, reference
should be made to the full discussion of πρεσβύτερος by
H. Hauschildt in ZV7IV iv. (1903), p. 235 ff. ; cf. M. L.
Strack 7. p. 213 ff.
Vereinswesen,
πρεσβύτης,
“‘an old man”: see P Strass I. 415 (A.D. 250) ὡς
πρεσβύτης καὶ πίστεως ἄξιος εἰπὲ ἃ οἶδας ἐν τῷ πράγματ],
40 πρεσβύτης ἄνθρωπός εἰμι, οὐκ ἐνιαυτὸς [δι]αγέγονεν οὐδὲ
δύο οὐδὲ τρῖς, P Flor I. 50° (A.p. 268) Βίκτορα πρεσβύτην
ὡς (ἔτων) ξη, and so%. In BGU IV. 1ozqviiil2 (end of
iv/A.D.) the word is used of an old woman—QeoSdpa δὲ
αὐτῆς πενίχρα kal πρεσβύτης ἢ μήτηρ τῆς ἀπ[ελ]θούσης.
ἹΠρεσβύτης = sexex is written guater in the LXX for
πρεσβευτής = /eva/us (see Thackeray G7. i. p. 97), and a like
confusion may have arisen in Philem 9, where Lightfoot, in
accordance with the interchange of ev and v in the common
dialect of the time, reads πρεσβύτης with the MSS., but
renders ‘‘ambassador.” It may be noted, however, that in
P Oxy VI. 933%! (late ii/a.b.) a letter addressed πρεσβευτῇ,
the editors remark that an error for πρεσβύτῃ is unlikely : cf.
Moulton Gr. i. p. 86 f. and see s.v. mperBedw. On the use
of πρεσβευταί for πρέσβεις in the inscrr. see Nachmanson
p- 121, and Lafoscade de Epzstulis p. 90.
πρεσβῦτις,
“an old woman.” It is sometimes thought that the
πρεσβύτιδες of Tit 2°, the only place where the word occurs
in the NT (cf. 4 Macc 161), are the members of a priestly or
organized class in view of the tepompemets which follows, see
the citations s.v. tepompemns ; but the word need not imply
more than that the πρεσβύτιδες ‘are to carry into daily life
the demeanour of priestesses in a temple’? (Lock 7CC ad
/.), and this meaning is strongly confirmed by the context
(cf. v. 2).
?
πρηνής,
an Ionic form for Attic πρανής (cf. Moulton G». ii. p. 68),
found in the NT only in Ac 11% πρηνὴς γενόμενος. As
against the AV and RV “falling headlong ’’ (supported by
πρίζω
Boisacq’s derivation from πρό, p. 812), Chase (J 7S xiii.
(1912) p. 278 ff.) shows good reasons for taking πρηνής as a
medical term = “‘swollen up” (cf. Sap 41%): see further
Harnack 7112 xxxvii. (1912), p. 235.
“burn τς
If so, the root is pré,
: cf. Rendel Harris’s suggestion (4 J7 iv. (1900),
p- 490 ff.) that for πρηνὴς γενόμενος we should read πρησθείς.
A. D. Knox (J 7S xxv. (1924), p. 289 f.) prefers to transpose
πρηνής and μέσος, and to translate ‘‘ when he arrived in the
midst of it he fell headlong.”
"
πρίξω.
This rare Hellenistic verb = πρίω, ‘‘saw asunder” (Heb
1187), is used of date-palms in CP Herm I. 28" φοίνικες . .
ἄπρ[ιστοι π]επρισμίένοι : cf. P Oxy XIV. 1752? (a.p. 378),
an order of payment to two πρίσταις, ‘‘ sawyers,’’ for repairs
on a boat. For a curious word-play between πρῖνος and
πρίζω see Th. Sus. 58f.
σρίν.
1. adverb of time = “ before,” “" formerly” (cf. 3 Macc
525, 6451): P Oxy X. 1292 (c, A.D. 30) ὡς σὲ καὶ πρὶν
ἠρώτησα, “45 I asked you before,” 76. XII. 14527! (a.p.
127-8) 8y@ . . . Σαραπίωνα τετελ(ευτηκέναι) τὸ (ply)
ὄντα (δωδεκάδραχμον), “1 declare that Serapion died some
time ago being rated at 12 drachmae” (Edd.), 24. I.
71410 (A.D, 303) προσελαβόμην ἐμαυτῇ εἰς βοήθειαν. . τὸ
πρὶν μὲν Σεκοῦνδόν τινα, ἔπιτα δὲ καὶ Τύραννον, “1 en-
gaged as my assistant first one Secundus, and subsequently
Tyrannus besides ”’ (Edd.), and 76. XIV. 1752 (a. bp. 378) an
order of payment of wine to two sawyers for repairing a boat
—rapacxod Πτολεμαίῳ kal τῷ κοινωνῷ πρίσταις εἰς λόγον
δαπάνης ἀνανεώσεως τοῦ πλοίου τὸ πρὶν ὑπὸ ᾿Απφοῦν οἴνου
κνίδιον διπλοῦν ἕν.
2. conjunction = ‘‘ before”: (a) c. inf. with ἤ (cf. Mt 118)
P Oxy XII. 1473! (A.p. 201) πρὶν ἢ πληρωθῆναι τὸν
‘Opelwva τοῖς προκειμένοις αὐτοῦ ταλάντοις δυσί ‘before
Horion recovers the aforesaid 2 talents ” (Edd.), P Strass I.
3514 (iv/v A.D.) πρὶν ἢ ἐξελθῖν αὐτόν. (b) c. inf. without 4
(cf Mt 26%) P Oxy VI. 9288 (1i/ii1 A.D.) πρὶν προλημφθῆναι,
“ before she is entrapped,’’ P Flor 11. 24238 (A.D. 254) πρίν
σε τὰ κτήνη ἐκεῖ πέμψαι, and the articular inf. in P Giss I.
1038* iv/A.D.) πρὶν τοῦ ἐμὲ ἐλθεῖν εἰς "Οασιν.
The construction with ἄν and the subj., which in the NT
is confined to Lk 235, is seen in P Oxy XII. 141385 (Α. Ὁ.
270-5) πρὶν ἂν τὸ πᾶν ἀνάλωμα δοθ[ῇ, and without ἄν in 20.
I. 34% 8 (A.D. 127) πρὶν αὐτῷ ἐπιστέλλη[τ]αι, P Fay 1245
(1i/A.D.) πρὶν ἤ τι περαιότερ[ο]ν ἐνχιρήσω ποι]εῖν, ‘* before
taking further steps” (Edd.), and P Lond 121°? (iii/a.p.)
(=I. p. 104) πρωὶ ἀνάστα πρὶν λαλῇς.
For πρίν as a preposition c. gen. cf. P Lond 12148
(iii/A.p.) (=I. p. 97) πρὶν ἡλίου ἀν[α]τολῆς : it is construed
c. acc. in Jn 115° D πρὶν τὸ πάσχα.
IT pions, Πρίσκιλλα.
On the connexion of Prisca or Priscilla and her husband
Aquila with the Roman Church, see SH p. 418 ff., supple-
mented by Edmundson 7he Church in Rome, p. 2421, and
for Harnack’s suggestion that Priscilla may have been the
author of the Ep. to the Hebrews, see ZVZ7-V i. (1900),
p. 16 ff.
536 ,
πρὸ
πρό
is found 48 times in the NT, including 9 times with the
articular inf., and always c. gen.
(1) For the Zoca/ use “" before,”’ “‘ in front of,” which is rare
in the NT (Ac}, Jas!), we may cite P Petr II. 45111-. 24 (B.c.
246) (= III. p. 334) πρὸ [τῆς πύλης] ὅδον ἐξήνεγκαν, and
OGIS 50'* (mid. iii/B.c.) ἀναθεῖναι πρὸ τοῦ ved τοῦ Διονύ-
gov. We have found no instances in our sources of the
Hebraizing πρὸ προσώπου (Mt 111° (from LXX), Lk 9%),
but for mpd ὀφθαλμῶν (2 Macc 817, 3 Macc 44) cf. BGU II.
302 8 (A.D. 215) πρὸ ὀφθαλμῶν θέμενος [τ]ὰ κελευσθέντα,
similarly Aristeas 284, and OG/S 2108 (c, A.b. 247) πρὸ
ὀφθαλμῶν ἔχουσι τὰ περὶ τούτου κελευσθέντα : see Deiss-
mann 2.44, p. 183f.
The thought of preference, as in Jas 512, τ Pet 4°, appears
in the common epistolary phrase πρὸ mavtay—P Oxy II.
294°° (A.D. 22) πρ]ὸ μὲν πάντων σεαυτοῦ ἐπιμέλου εἵν᾽
ὑ[γιαίνῃς, 2. 2921! (c. A.D. 25) πρὸ δὲ πάντων bya<i>vew
σε εὔχ[οϊμαι ἀβασκάντως τὰ ἄριστα πράττων, ““ before all
else you have my good wishes for unbroken health and
prosperity ἢ (Edd.).
(2) For the zemporal use ‘‘ before,” ‘earlier than,’ cf.
P Hib I. 604 (ς. B.c. 245) πρὸ ἕκτης Spas τῆι ιθ, “ before the
sixth hour on the 19th,” P Fay 122°% (c. a.v. 100) πρὸ
ἡμερῶν τριῶν, ‘‘three days beforehand” (cf. 2 Cor 127;
Proles. p. 101), BGU II. 592% 8 (ii/a.p.) τετελεύτηκεν πρὸ
δω[δεϊκαετίας, P Gen I. 47* (A.D. 346) mpd ὀλίγων ἡμερῶν
τούτων, and from the inscrr. OG/S 56% (B.c. 238) πρὸ τοῦ
νέου ἔτους, 76. 9051 (Rosetta stone—B.C. 196) τῶν mpd αὐτοῦ
βασιλείων. For the phrase mpd πολλοῦ cf. P Hib I. 170
(end of a letter—B.C. 247) τούτου yap οὕνεκεν mpd πολλοῦ
σοι γράφω, and P Oxy VIII. 115348 (i/A.b.) ἃ ἐδωρήσατό
σοι Παυσανίας ὁ ἀδελφός σου mpd πολλοῦ (‘some time
ago”). Οἱ πρὸ ἡμῶν, ‘our predecessors,” is supplied in
P Tebt I. 61(4)384 (B.c. 118-7): cf. also zd. 1521 (B.c.
114) [[διὰ τῆς πρὸ ταύτης]] ἐπισιτολῆς).
Jn 121 πρὸ ἕξ ἡμερῶν τοῦ πάσχα is often treated asa Latin-
ism like ante diem tertium Kalendas (cf. Jannaris Gr. ὃ 1651,
Schulze Graeca-Lafina p. 15) but Moulton (/7o/eg. p. 100 f.)
regards the second gen. as practically an ablative = ‘‘ starting
from,” and finds exx. of the construction in phrases which
have nothing to do with the Latin formula. See e.g. the
illiterate P Fay 118 (a.p. 110) πρὼ δύο ἡμερὸν ἀγόρασον
τὰ ὀρνιθάρια τῆς εἱορτῆς Kal πέμσεις αὐτά, ““ buy the fowls
two days before the feast and send them,” and the Mysteries
inscr. from Andania Sy// 653 (=*%736)*® (B.c. 92) πρὸ
ἁμερᾶν δέκα τῶν μυστηρίων.
Similar exx. are supplied by Roufhlac p. 29—/rene 41?
(decree of Senate—before B.C. 136) πρὸ ἡμερῶν πέντε εἰδυιῶν
PeBpoapiwy, and 10573 (c. B.C. 9) πρ]ὸ ἐννέα καλανδῶν
᾿Οκτωβρίων, similarly °°. See also Babrius xxviii. 4 πρὸ
τῆς ὥρης.
(3) For πρό c. articular inf. (asin Mt 68 a/.), cf. P Frankf
18°(B.C 214-3) πρὸ Tod αὐτὸν ἢ τὰ ἐκφόρια κομίσασθαι,
and for πρὸ τοῦ ς. opt. or subj. cf. BGU III. 81.415 (iii/a.p.)
πρὸ τοῦ [εἰσέϊλθοις εἰς τὴν παρεμπολήν σου, and P Fay 136°
(iv/A.D.) πρὸ τοῦ τις ὑμᾶς ἐνέγκῃ, ‘before anyone fetches
you.’’ Cf. \IGr προτοῦ (νά) c. aor. or pres. subj. (Thumb
Hando., p. 193).
προάγω
προάγω.
For the intrans. use “go before,” ‘‘ precede,” as ἴῃ
Mk 6%, cf. Sy// 316 (= 3684)? (c. B.c. 139?) Τιμόθεον. . .
ἐϊκέλευσα)] προάγειν els Ῥώμην, “1 bade Timothy go
Ρ- 119) προάγω σον κύριε, and Babrius vii. 7. For the pass.
see BGU IV. 1060*° (8.6. 14) ὅθεν καταπεπονημένοι προήγ-
μεθα πρὸς ἀπειλαῖς, P Oxy 11. 283! (a.p. 45) διὸ προῆγμαι
τὸ ὑπόμνημα ἐπιδοῦναι, “1 am impelled, therefore, to
present this petition,’’ PSI IV. 299% (iii/a.D.) προήχθην
γράψαι colt τ]ὰ συμβάντα μοι, “1 was impelled to write
you what had happened to me,” and from the inserr. Sy// 325
(= °708)!* (before B.C. 100) τῇ] τε ἡλικίᾳ προκόπτων Kal
Tpoaydpevos els Td θεοσεβεῖν ὡς ἔπρεπεν atta. The simple
sense “preceding,” ‘‘ previous,” belonging to the part. in
Heb 738, is shown in PSI V. 450% (ii/iii A.D.) τοῦ προά-
γοντος μηνός, P Hamb I. 1811: 18 (a.p, 222) τῆς προαγούσης
βασιλείας, P Oxy VII. τογοῦ (iii/a.p.) ἡ προάγουσα παρ᾽
ἐμοῦ παρὰ πᾶσι θεοῖς εὐχή, ‘‘ the prayer which I previously
made to all the gods” (Ed.), and 7774: iii. 247 τὰ προάγοντα
ψαφίσματα.
For the meaning “‘ preside” cf. P Tor I. 1viii- 21 (p.c. 116)
προάγοντας τῆς Kwpaclas, and for a possible absolute sense
“excel,” cf. P Oxy I. 423 (a.p. 323) (= Chrest. I. p. 182)
τὸ ἔθος ὁμοῦ τε Kal ἡ πανήγυρις προάγουσα [σ]ημαίνει
- , “tradition, no less than the distinguished character
of the festival, requires . . .”’ (Edd.). See also OGZS 3235
(B.C. 159-138) συνέσει καὶ παιδείαι προάγιον.
The subst. προαγωγή in the sense οἵ ‘‘advancement”
occurs in a Delos decree of the time of Ptolemy Philometor
published in A7chzv vi. p. gA‘—Ayhads . . τῆς μεγίστης
τιμῆς Kal προαγωγῆς ἠξιωμένος παρὰ βασιλ[εῖ] Πτολεμαίωι :
see the other exx. cited on p. 18f.
προχιρέω,
ἴῃ its original meaning ‘‘ bring forward,” ‘‘ produce,” is seen
in the illiterate P Fay 11974 (c. A.D. 100) σήμανόν μυ ποῦ
[κ]ῖται εἵνα αὐτὰ προέλωι, ‘let me know where they (sc.
documents) lie that I may get them out”: AZenandrea p- 442°
provides a ‘new literary ex. For the mid. mpoatpéopat,
“prefer,” ‘‘ propose,” as in 2 Cor οἵ, cf. P Fay 12% (c.
B.C. 103) προ[ῃ]ρημένος ἐπεξελθεῖν, ‘having decided to
proceed against them,” and the letter ot Vespasian confirm-
ing certain privileges granted by Claudius to a Gymnastic
Club—P Lond 117888 (a.p. 194) (=III. p. 217) αὐτὸς
φυλάττειν [π]ροαιροῦμαι. See also P Petr III. 53 (7)?
(iii/B.c.) (= Witkowski?, p. 44) εἰ ἔρρωσαι, μεθ᾽ dv mpoaipy
(‘‘vis”) . . [ἔχοι] ἂν εὖ.
The subst. προαίρεσις, which is not found in the NT (cf.
Carr Hor, Bibl. p. 132), may be illustrated by P Par 6388
(B.c. 164) (= P Petr III. p. 20) παρὰ τὴν ἰδίαν προαί[ρεσιν,
“contrary to our usual policy” (Mahaffy), P Oxy II. 237%: 80
(A.D. 186) TH ἀπλανήτῳ προαιρέσει ἀνενεγκών, “exercising
your unerring judgment ” (Edd.), and the Imperial edict
P Fay 20% (iii/iv A.D.) διὰ τὴν ἐμαυτοῦ προαίρεσιν. It
passes into the meaning “ affection,” ‘‘ goodwill,” in P Giss
I. 6810 (time of Trajan/Hadrian) οἶδα τὴν προαίρεσιν ἣν
εἶχες πρὸς αὐτόν, and P Oxy XIV. 16648 (iii/A.p.) μεμνημένη
τῆς ἀγαθῆς σου προαιρέσεως. For the προαιρέτης βιβλιο-
θήκης, see Preisigke Gzvowesen, p. 410.
Part VI.
537
πρόβατον
προαιτιάομαι,
“I make a prior accusation,” has not as yet been found
elsewhere than in Rom 39 (see s.v. altidopat) ; but for
προαιτία Herwerden (Zex. s.v.) now cites Damascius in
Bekkeri Anecdota 1413.
προαμαρτάνω,
““sin before” (2 Cor 12%, 132): cf. OG/S 7511° (ii/B.c.)
θεωρῶν οὖν ὑμᾶς μετανενοηκότας τε ἐπὶ τοῖς] προημαρτη-
μένοις, with Dittenberger’s notes.
προαύλιον,
in Mk 1458, its only occurrence in the NT, denotes the
“vestibule” leading from the street into the αὐλή or inner
court. For the metaph. use of the plur. = prae/udta
Herwerden (Lex. s.v.) cites Theophyl. Sim. Hist. I. 19, 8
οὐκ ἄδοξα τὰ προαύλια τῆς ἡγεμονίας ἀπενεγκαμένοις, αὐ.
προβαίνω,
“ἐροὸ forward,” advance,” as in Mk 119, is seen in BGU
IV. 12091° (B.C. 23) ἐπεὶ οὖν σὺν θεοῖς οὐδὲν μὲν προβέβη-
(κεν), PSI I. σοῦ" (iv/v A.D.) καὶ προβῇ τὸ ἔργον τῆς μικρᾶς
ξενίας τῆς περὶ τὴν ληνόν.
For the metaph. use of ‘“‘advance” in years, cf. P Par
15° (B.C. 120) ἔτι δὲ καὶ προβεβηκότος ἤδη τοῖς ἔτεσι, and
similarly P Tor I. 1% 39 (p.c. 116): cf. Lk 1718, 236 where
however ἐν is added before the datives.
)
προβάλλω,
“put forward’ (Ac 193%): cf. P Ryl II. 7753 (a.p. 192)
ἐμάθομεν τὸν ᾿Αχιλλέα προβαλόμενον ἑαυτὸν (‘put himself
forward ᾽) εἰς ἐξηγ(ητείαν), P Oxy XII. 1424 (c. Α.Ὁ. 318)
φησὶν προβεβλῆσθαι eis λειτουργίαν, ‘he says that he has
been appointed to a public office” (Edd.), and from the
inserr. Sy// 732 (=*%1104)** (B.c. 37-6) ἡ σύνοδος. ..
ὁμοθυμαδὸν προεβάλετο τοὺς εἰσοίσοντας αὐτοῖς τὰς καθη-
κούσας τιμάς, 126. 364 (-- 3797) (A.D. 37) φίλους τε
κρινεῖν, οὺς ἂν αὐτὸς προαιρῆται, καὶ ἐχθρούς, ods ἂν αὐτὸς
προβάληται. See also P Grenf I. 11+ 14-13 (8.6. 157).
For προβολή, see P Tebt I. 5% (B.c. 118) with the
editors’ note, also PSI VI. 666!° (iii/g.c.) and P Flor II.
153)° (A.D. 268).
προβατικός.
An interesting reference to Jn 5° is found in a Christian
amulet, P Oxy VIII. 11517 (v/A.D. ?), where the invocation
runs—6 0(€d)s τῆς προβατικῆς κολυμβήθρας, ἐξελοῦ τὴν
δούλην σου ᾿Ιωαννίαν. .. ἀπὸ παντὸς κακοῦ, “Ὁ God
of the sheep-pool, deliver from every evil thy servant
Joannia.”
πρόβατον
is used of ‘‘sheep” collectively in such a passage as P
Hib I. 3210 (B.c. 246) πρόβατα Xn, (dv) ἔρσίεν)ες ἢ, ἄρνες
ty . . . “38 sheep, of whicheizht are rams, 13 lambs . .”
Other exx. of the word are P Petr II. 22° (iii/B.c.) Botds(?)
ἢ ὑποζύγιον (‘‘ass ’’) ἢ πρόβατον, P Oxy II. 2445 (A.D. 23)
πρόβατα τριακόσια εἴκοσι καὶ αἶγας [ἑκατ]ὸν ἑξήκον[τ]α
καὶ τοὺς ἐπακολουθ(οῦντας) ἄρνας [κ]αὶ ἐρίφους, P Fay
69
προβιβαζω
110 138 (a.p. 94) ἵ[ν]α τὰ πρόβατα ἐκεῖ κοιμηθῆι, “that the
sheep may be folded there,” and CPR I. 401} (4.0. 301)
(ἄρουραι) 7 πρὸς κατανομὴν προβάτων.
For the φόρος προβάτων, ‘sheep-tax,” see Wilcken Os¢r.
i. p. 286. Πρόβατον occurs as a nickname (for a man ?) in
P Tebt I. 180 (B.c. 92 or 59). In P Ryl II. 73° (B.c.
33-30) mention is made of a προβατοκτηνότροφος, “‘ sheep-
herdsman”: cf. OGZS 6554 (B.c. 25-4), where Dittenberger’s
note now needs correction. Προβατών, ‘‘a sheep-pen,”
occurs in P Cairo Zen I. 590682 (B.c. 257), and προβατίων,
“ἐᾷ sheep-stall,” in BGU IV. 11301? (B.C. 11).
προβιβάζω.
The use of προβιβάζω in the LXX = “give instructions Ὁ
(e.g. Exod 35%4, Deut 67) may be held to determine the
translation “being instructed’’ for προβιβασθεῖσα in Mt
148: see Field Wo/es, p. 11, and add Musonius p. 60°
προβιβάζειν νέους εἰς φιλοσοφίαν. In Aailel 9471 προβι-
βασθείς is used apparently with the literal meaning “ being
led forward.”
προβλέπομιαι
in its only NT occurrence (Heb 11°) is best rendered by
“* provide” (AV, RV): for the use of the mid. see Blass-
Debrunner § 316. 1, and cf. the act. in the sepulchral inscr.
Kaibel 326, in which a man states that he is providing a tomb
for himself and his family—
εἸῦ εἰδὼς κληρονόμων τὴν ἐπιλησμοσύνην
καὶ κοινοῦ θανάτου μνημόσυνον προβλέπων.
In the LXX the verb is confined to Ps 36(37)}} in the
sense ‘‘foresee.” It is found guafer in Vett. Val.
προγίνομαι,
confined in the NT to Rom 335, is seen in P Giss I. 504
(A.D. 259) καψά[ρια ποἸλειτικὰ δύο προγε[γονότ]α τῷ
μετηλλαχότι [π]ατρί [μον, ‘two dressing-rooms in the
town-baths which belonged formerly to my deceased father’”:
cf. Syll 279 (= %601)® (B.C. 193) διὰ τὴν προγεγενημένην
αὐτῶι δόξαν. In BGU III. 979! (A.D. 160-1) at πρ[ογ]ε-
yovviat is unfortunately followed by an hiatus.
προγινώσκω.
For this verb = ‘‘ foreknow,” ‘‘ know previously,” as in
the Apocrypha (Sap 6! a/.) and 2 Pet 3}7, cf. BGU IV.
11418 (B.c. 14) διὰ τὸ προεγνωκέναι (corrected from
προεγνωκώς) pe περὶ τῶν ϑακτυλιδίῳων. In 1 Pet 1°° Hort
(Comm. ad /.) thinks the meaning is rather ‘‘ designate
before ” to a position or function,
?
πρόγνωσις.
For πρόγνωσις, “ foreknowledge,” as in Ac 253, cf. the
magical P Lond 121°% (iii/a.p.) (=I. p. 94) εἰς πρόγνωσιν
κρειώ (/. κριός), ““ for foreknowledge Arzes (the ram).” In
1 Pet 12 Hort ad Δ. understands πρόγνωσις as ‘‘fore-
knowledge” of a person not so much in himself, as in
relation to a function: see also s.v. προγιγνώσκω. IIpo-
γνώστης occurs in P Lond 46*°(iv/A.D.) (= I. p. 78) μοιρῶν
προγνώστης.
538
πρόδηλος
πρόγονος.
The phrase ἀπὸ προγόνων, ‘from one’s forefathers,” as
in 2 Tim 1%, is common in the inscrr., e.g. OG/S 485%
(i/A.D.) ἄνδρα... ἀπὸ προγόνων εὐσχήμονα καὶ ἤθει Kal
ἀγωγῇ κόσμιον, 7). 529! (A.D. 117-138) ἀπό τε τῶν [προ]-
γόνων διασημότατον κα[ὶ ἀ)πὸ τῶν ἰδίων αὐτοῦ φιλοτειμιῶν
λαμπρότατον : cf. P Tor I. 1-18 (Βισ, 117-6) τῶν προγόνων
προστάγματα περὶ τῶν κεκρατηκότων.
TIpéyovor is used of /éving parents, as in 1 Tim 54, in
Plato Legg. xi. 931 E. In P Fay 48+ %endii 3the editors,
following Wilcken, now understand πρόγο(νοϑΞ) = ‘‘ step-
son”: see P Oxy IV. p. 263 and Archiv i. p. 552.
προγράφω.
For exx. of this verb meaning ‘‘write above,” ‘“‘ write
already,” with the temporal force of the preposition much
weakened as in Eph 35, cf. P Petr III. 1041! (B.c. 244-3) τὸ
προγεγραμμένον ἐκφόριον, ‘the above-written rent,” PSII.
6434 (i/B.c.?) Oals ὀμώμοκα τὸν προγεγραμμένον ὅρκον, P
Amh II. 135!% (early ii/A.D.) ὃ κύριος τῇ Y προέγραψεν,
‘*the master wrote on the third,” and P Oxy I. 79)? (A.D.
181-192) (= Selections, p. 89) ὀμνύω... ἀληθῆ εἶν[αι] τὰ
προ[γεγραμμένα.
The formulae of quotations in the NT may also be
illustrated from the legal language of the time—kaQédre
προγέγραπται (P Tebt II. 38624—marriage-contract, B.C. 12),
κατὰ τὰ προγεγραμμένα (CPR I. 424—deed of sale, A.D. 52--
53)-
For the forcible meaning ‘‘ placard up” which, as Light-
foot pointed out (Comm. ad /.), mpoypadw has in Gal 3, we
can now provide fresh exx. Thus in announcing that he
will no longer be responsible for his son’s debts a father
directs that a public proclamation to that effect be set up,
P Flor I. 9911 (i/ii A.D.) (= Selections, p. 72) ἀ[ξιοῦμεν ἢ
π]ρογραφῆναι. To much the same effect we may quote
from the inscrr. 7G Ν, 424 τόπος... . ds προεγέγραπτο
πωλούμενος.. . . ἐν τῆι διόδωι τῆς ἀγορᾶς : cf. also the
question to an oracle P Oxy XII. 1477}} (iii/iv a.p.) εἶ
προγράφεται τὰ ἐμά ; “‘is my property to be sold by
auction?” (Edd.), and Ῥ Tebt II. 411° (ii/a.D.) οἷός τε ἣν
καὶ προγράψαι εἰ μὴ ἐπηγγειλάμην σήμερόν σε παρέσασθαι,
“he might even have proscribed you, had I not promised
that you would be present to-day” (Edd.). See also Field
Notes, p. 189. For the double comp? προαπογράφω, οἱ.
P Ryl II. 102% (2nd half ii/a.D.).
The subst. πρόγραμμα is frequent with reference to official
and other notices, e.g. P Tebt I. 358 (B.c. 111) τὸ δ᾽
ὑποκείμενον πρόγραμμα ἐκτεθήιτωι καὶ διὰ τῆς τοῦ κωμο-
γραμματέως γνώμης, ‘let the following proclamation be
published with the concurrence of the komogrammateus ”
(Edd.).
πρόδηλος.
In its NT occurrences (1 Tim 5%4f, Heb 714) the προ-
of πρόδηλος is zzfensive rather than ¢emporal, “ perfectly
clear,’ “evident,” cf. P Oxy II. 237%%-® (a.p. 186) τοῦ
πράγματος πρ[ο]δήλου γενομένου, Sy// 686 (= %1073)*"
(A.D. 117) ὡς πρόδηλον εἶναι τὴν ἐλπίδα τῆς (subst.
omitted) ἐπὶ τὸν ἱερώτατον στέφανον αὐτῶι, and /1/4¢ VII.
119, 120 ὁρᾷς θανάτου τὸ πρόδηλον. Similarly with the
προδίδωμι
verb—P Magd 211° (B.C. 221) τὴ]ν προδεδηλωμένην τιμήν,
P Ryl IL. 109° (a.D. 235) πατὴρ τῶ[ν] δυεῖν προδεδ[η]-
λωμένων ἀφηλίκων, ‘father of the two minors aforesaid,”
and Aristeas 14 καθὼς προδεδήλωται, ‘‘as already explained.”
προδίδωμι,
in the NT only in Rom 1135, occurs in the same sense
of ‘‘give before,” ‘‘give first,’ in P Oxy VIII. 110219
(c. A.D. 146), with reference to a man’s bequeathing part
of his estate to his native city, ὑφαιρουμένης τῆς προικὸς
τῆς προδεδομένης τῇ θυγ[ατρί, ‘with a deduction of the
dowry previously given to the daughter” (Ed.): cf. P Petr
IL. 4(8)* (B.c. 255-4) τὸ yap προδοθὲν αὐτοῖς δόμ[α, OG/S
266% (iii/B.C.) οἹύδὲ προδώσω ὑπεναντίωι οὐθενὶ οὔτε αὐτοὺς
οὔτε αὐτ[ῶν τι, and Sy// 246 (= 8 547)35 (after B.C. 211-0)
προδιδοὺς ἀργύριον εἰς ἐσθῆτα, with the editor's note. For
the meaning ‘‘deliver up” cf. P Thead 17!® (A.D. 332)
where inhabitants of Theadelphia petition the Praefect τοὺς
[δ]μοκομήτας ἡμῖν προδοῦναι, ‘to deliver up to us certain
fellow-villagers” who had fled, in order that they might
escape taking their share in bearing the village burdens. In
Vett. Val. pp. 781%, 24015, προδίδωμι = perdo.
For the subst. πρόδομα of a payment in advance see
P Flor I. 20% (a.p. 127) (= Chrest. I. p. 422) τὰ ὑπὲρ
τῆ (9) ἀρούρης ἐκφόρια ἐκ προδόματος : cf. P Cairo Zen I.
590024 (B.C. 260).
προδότης,
“‘traitor,’’ “treacherous.” In 2444 p. 217 Deissmann
quotes from BCH xxiii. (1899), p. 274, an imprecation, not
later than vi/A.D., on anyone who shall open the tomb
of a Christian deaconess at Delphi—éxot τ]ὴν μερίδα τοῦ
Elov8a τοῦ [προδότου] τοῦ δεσπότου ἡμῶν ᾿Ι[ησοῦ ΧριστΊ]οῦ,
“*may he have the portion of Judas, the betrayer of our Lord
Jesus Christ.” Cf. also Aristeas 270 ὃς γὰρ ἐπὶ τὸ πλεο-
νεκτεῖν ὁρμᾶται, προδότης πέφυκε, “for the man who is
bent on advancing his own interests is a born traitor ”
(Thackeray).
πρόδρομος.
This NT ἅπ. εἰρ. (Heb 6°: cf. Sap 128)=“‘ forerunner”’
is cited by Herwerden from a Delos inscr. BCH xxix.
(1905) p. 4487 τῆς δ᾽ ὑφαιρεθείσης δοκοῦ Td χρήσιμον ὑπὸ
τὸν πρόδρομον τῆς κάτω παλαίστρας ὑπέθηκεν : see the
editor’s note p. 453.
σπροεῖδον.
P) Lond) 25455 (2: Bc; ΤῸ) (ΞΞ 11. Ὁ; 165):
προοράω.
See s.v.
προεῖπον.
P Oxy VII. 1033! (A.D. 392) ὡς προείπαμεν, ‘as afore-
said” (Ed.), and the Christian letter of a slave to his master
regarding the illness of his mistress—P Oxy VI. 9397°
(iv/A.D.) ἔδοξεν μὲν yap ὡς προεῖπον ἀνεκτότερον ἐσχηκέναι
ἀνακαθεσθεῖσα, ‘‘ for she seems, as I said before, to be in
a more tolerable state, in that she has sat up” (cf. Lk γ15).
Cf. from the inscrr. Sy// 239 (=*%543)88 (B.C. 214) τοῖς
μέντοι κατηγορεῖν τούτων μέλλουσιν προείπατε, ὅπως μὴ
φανῶσιν κτλ., and Kazbel 947'° καὶ [σεμνῶ]ν εἰμι}
προφήτης ὧν γε προεῖπα θεῶν. See s.v. προλέγω.
539
προέχω
προεπαγγέλλομαι,
““promise beforehand” (Rom 12, 2 Cor 95), may be
illustrated from Prvene 117 (B.C. 84) τὰ mpoernyyeApév[a,
“what has been promised in advance,” with reference to
certain rejoicings offered to the people by Zosimus: see
Roufhiac Recherches, p. 38.
προέρχομαι.
For the literal use of προέρχομαι, ‘go forward,” ‘‘ad-
vance,” cf. P Leid 01:18. (B.c. 343) (= UPZ i. p. 371) ἕνα
δὲ προελθόντα εἰς τὸ μέσον. The word is common in a more
general sense like our ‘‘ come forward,” e.g. P Oxy II. 28614
(A.D. 82) τῆς δὲ Φιλουμένης παρ᾽ ἕκαστα διοχλούσης pe
προελθεῖν ἠνάγκασμαι, καὶ ἀξιῶ... ., ‘since Philumene is
continually pressing me to repay, I have been forced to come
forward and request you . . .” (Edd.), 26. IX. 120318 (late
i/A.D.) ὅθεν ἀναγκαίως προερχόμενοι ἀξιοῦμεν TO μὲν ὑπό-
μβνημα ἔχειν ἐν καταχωρισμῷ, ‘ wherefore we perforce come
forward with the request that this memorandum should be
duly placed on record’’ (Ed.), 74. I. 6839. (a.p. 131) δια-
yeyov[é]vat ἄλλα ἔτη πέντε καὶ μὴ τεθαρρηκαίναι (/.
τεθαρρηκέναι) τ[ὸν] Θέωνα προελθεῖν, ‘‘another five years
elapsed without Theon having dared to bring forward his
claim” (Edd.). For the double comp. προαπέρχομαι, see
P Cairo Zen I. 59016* (B.c. 259) ἔφθασεν δέ pe προαπελθὼν
Xdppos.
προερῶ,
““say before”: P Par 6359 (B.c. 164) (= P Petr III. p. 22)
πρὸς τοῖς προι(-εει)ρημένοις, ‘in addition to what has
just been said,” P Ambh II. 335 (c. B.c. 157) ἐν τῶι
προειρημένωι νομῶι (cf.1#), P Tebt I. 2744 (B.c. 113) πρὸς
ταῖς προειρημέναις χρείαις (‘‘ offices ’’), 76. τος 57 (B.C. 103)
πλὴν τῆς προειρημένης χέρσου (‘‘dry ground”’), and P Lond
232° (c. A.D. 346) (=II. p. 296) ἀδελφοῦ τοῦ προειρημένου
Παύλου. See s.v. προλέγω.
προευαγγελίζομαι,
‘* proclaim the glad tidings beforehand.’’ For this verb,
which occurs in the Greek Bible only in Gal 3°, Burton
(ICC ad ?.) cites Philo Opif. mund. 34 (ed. Cohn), and
Mutat. nom. 158 (ed. Wendland).
προέχω.
Unfortunately we have as yet no such new light as F. B.
Westcott (St. Paul and Justification, p. 158 ff.) hoped for
from ‘‘some fortunate exhumed sherd, or strip of papyrus ”
to help to explain the difficult προεχόμεθα of Rom 3°. He
himself thinks the meaning must be ‘‘are we in better
case?” but Field (Motes p. 152f.: cf. Lightfoot Notes
p- 266 f., SH ad /.) inclines to treat the verb as pass. = “* are
we excelled?”’ or ‘‘are we in worse case than they?”
(RV), and cites (from Wetstein) a clear ex. of this usage
from Plutarch II. p. 1038 C: ὥσπερ τῷ Ati προσήκει
σεμνύνεσθαι ἐπ᾽ αὐτῷ τε kal τῷ βίῳ, kal μέγα φρονεῖν. ..
οὕτω τοῖς ἀγαθοῖς πᾶσι ταῦτα προσήκει, κατ᾽ οὐδὲν προεχο-
μένοις ὑπὸ τοῦ Διός (cum nulla in re a Jove superentur).
We may give a few miscellaneous exx. of the use of the
verb in the act.: P Petr II. 12(4)® (B.C. 241) ὑπολόγησον ὃ
προέχουσι, “take into account what they have already”
προηγέυμαι
(Ed.), BGU IV. 1121 (B.C. 5) ὃ] προεῖχεν Ἱέραξ 6 ἹἹέρακος
ἐπὶ τοῖς οὖσι ὁρίοις, P Lond 8972 (A.p. 84) (= III. p. 207)
οὐκ ἔγραψα δὲ διὰ τῆς ἐ[π]ιστολῆς εἰδὼς ἐμαυτῶι ὅτι ἤδη
[π]Ἰροέσχη[κας] ἐν τῶ. πράγματι, BGU III. 8805 (A.D. 151)
ἃ προεῖχεν μισθῷ ὁ προγεγρί(αμμένος) Ἰ]τολί(εμαῖος), PSI V.
450 (ii/iii A.D.) ΠΠεκῦσις Διογένους προ[έσ᾽χον τὴν φερν[ήν,
and Cagnat III. 103% ἐν νομικῇ (iurisprudentia) προὔχοντα
Κλεόμβροτον ἥρπασε μοῖρα.
προηγέομαι,
συν, ἃ lead. tole: οἷ: ΒΟ ΤΌΝ ΤΙΟ531 (8:0: 8)
προήγεί -- ημαι τὴν [τοὐ]των)] ἐπίδοσιν ποήσεσθαι. In
P Lips I. 635 (A.D. 388) παρὰ τοῦ προηγησαμένου Εἰὐσεβίου---
the reference is to the immediately preceding fraeses (see
Wilcken Archiv iv. Ὁ. 226f.). Cf. Syl 737 (= %1109)*?
(A.D. 178) ψήφῳ οἱ ἰόβακχοι κρεινέτωσαν προηγουμένου τοῦ
ἱερέως. For the otherwise unknown use of the verb in Rom
1210 in the sense of ‘‘ account others better than or superior
to oneself,’’ a partial parallel may be found in the use of the
simplex in Chrest. I. 1164 (ii/iii A.D.) ἡγοῦ μάλιστα τοὺς
πατρῴους kal σέ β]ου Ἶσιν Σαρᾶπιν το[ὺς με]γίστους τῶν
[θεῶν : cf. τ Thess 513.
The adv. προηγουμένως, ‘‘first of all,’’ ‘‘above all,”
may be illustrated from such passages as P Oxy XIV. 17704
(late iii/A.D.) mponyou[pévws εὔχομ εἰ --- ar) ὑμᾶς ὑγιαίνειν, 70.
1774" (early iv/A.D.) προηγουμένως ἀναγκεί = αἴ)ον ἣν προσα-
γορεύειν σαι(1. oe): cf. also Vett. Val. p. 2641° προηγου-
μένως δὲ συνορᾶν χρὴ TO ὡροσκοπικὸν κέντρον. The part.
προηγούμενα used as an adj. meaning “‘ principal ’”’ is common
in Epictetus, e.g. i, 20. 1 πᾶσα τέχνη Kal δύναμις mponyou-
μένων τινῶν ἐστὶ θεωρητική, “‘every art and faculty has
certain principal things of which it is to take cognizance ”’
(Matheson).
πρόθεσις.
The derived meaning ‘‘purpose,”’ “‘ plan,”’ as in Ac 1133,
Eph 111, 2 Tim 319 a/., may be illustrated by P Tebt I. 27°
(B.C. 113) ἕκαστα χωρῆσαι κατὰ τὴν ἡμετέραν πρόθεσιν,
“that everything should proceed according to the method
prescribed by us”’ (Edd.), Sy// 929 (= 8 685)5δ (B.c. 139)
τῆς δὲ προθέσεως ἡμῶν μὴ τελειουμένης. In P Amh II.
14813 (a.p. 487) we have ἑτέραν μοι ἐνδοῦναι πρόθε[σΊ]ιν,
“to grant me ἃ further period ᾿ (Edd.), for the repayment of
a loan. We may also note Arist. 3 where
πρόθεσις and πίστις refer to the ‘‘statement of the case”’
and the “‘ proof’’ respectively.
Rhet. xill. 3.
For a suggestion that the LXX phrase ot ἄρτοι τῆς προ-
θέσεως, found in Mk 256 a/. (cf. Heb 95 ἡ πρόθεσις τῶν
ἄρτων), and indicating that the loaves were placed before
God, may have been due to the reminiscence of a ceremonial
custom of the time, see Deissmann 4S p. 157.
προθεσμία,
lit. ‘fa time-limit” for enforcement o: claims which there-
afterlapsed. Hence ἡ προθεσμία (sc. ἡμέρα), ‘the previously
appoinced day,’’ is a common legal term, as in Gal 453: cf.
P Oxy I. 3711 (a.p. 49) (= Selections, p. 49) ἐνέστηι ἡ
προθεσμία τοῦ δευτέρου ἐνιαυτοῦ,“ there arrived the appointed
time for the second year,’ 76. IV. 72818 (a.p. 142) τῇ
ὡρισμένῃ προθεσμίᾳ, ‘the stipulated date ’’ (Edd.), P Tebt
540
πρόϊμος
II. 29417 (A.D. 146) ταῖς συνήθεσι προθεσμίαις, “at the
accustomed dates,’’ and P Oxy IV. 724!" (A.D. 155) οὐκ
ἐκδέξομαι τὴν προκειμένην προθεσμ[ί)αν, “1 will not wait
for the aforesaid limit.’”’
The word is used of ‘‘instalment’’ in P Ryl 11. roo™
(A.D. 238) τὸν φόρον ἀπο]δώσω ὑμῖν ἐν δυσὶ προθεσμί[αις,
“1 will deliver the rent to you in two instalments ’”’ (Edd.).
Ulva μὴ ἐκπρόθεσμα γένηται, “that they may not be later
than the due time ’”’ (Edd.).
προθυμία,
‘eagerness,’ “‘enthusiasm’’: P Par 6314° (B.c. 164)
(=P Petr III. p. 30) τὴν πᾶσαν προσενεγκάμενοι σπουδὴν
κ[αὶ] προθυμίαν, φροντίσαθ᾽ ὅπως. . . ‘ making use of the
greatest zeal and eagerness, you must take precautions that
-., Syll 735 (Ξ 3 1107)1δ (c. B.C. 200) σπουδᾶς Kal
προθυμίας [ο] ὐθὲν ἐλλείποντες, and frequently in the inserr.,
e.g. Magn 977 (1st half ii/A.D.) tas . . τιμὰς... [δέχεται
μετ]ὰ πάσης προθυμίας : cf. Ac 174 and Deissmann BS
p- 254f.
For the verb cf. P Tebt I. 234 (c. B.c. 119 or 114) διὸ καὶ
ἔτι καὶ νῦν καλῶς ποιήσεις φιλοτιμότερον προθυμηθεὶς ἵνα
τὰ πρὸς αὐτὸν [. .. .. 1 διορθώσηι, ‘I shall therefore be
glad if you will even now endeavour more earnestly to
correct your behaviour towards him ”’ (Edd.), and 24. 4011
(B.C. 117) καὶ αὐτὸς προθυμούμενος εἶναι ἐκ τῆς οἰκίας, ‘and
being myself eager to belong to your house.’’
πρόθυμος,
“eager ’’: P Tebt I. 59° (B.c. 99) (= Witkowski?, p. 113)
ἐν οἷς ἐὰν προσδέησθέ pov ἐπιτάσσοντές μοι προθυμότερον
διὰ τὸ ἄνωθεν φοβεῖσθαι καὶ σέβεσθαι τὸ ἱερόν, ‘‘ whatever
you may require, do not hesitate to command my services,
because of old I revere and worship the temple ’’ (Edd.),
P Oxy IIT. 473° (A.D. 138-160) πολὺ προθυμότερος ὥφθη
ἀλειμμάτων ἀφθόνῳ χορη[γίᾳ, “πε appeared very eager in
A.D.) (= II. p. 129) ἔλθε μοι πρόθυμος, ἱλαρός, ἀπήμαντος
(“unharmed ’’), P Oxy I. 424 (A.D. 323) προθυμότατα τοὺς
ἐφήβους [τ]ὰ γυμνι[κὰ] ἐπιδείκνυσθαι προσήκει, and OG/S
2218! (beg. iii/B.C.) δρῶντες οὖν αὐτὸν εὔνουν ὄντα καὶ
πρόθυμον εἰς τὰ ἡμέτερα πράγματα.
προθύμως,
“eagerly ’’: PSI VI. 6217 (iii/B.c.) πᾶν γὰρ τὸ δυνατὸν
καὶ προθύμως καὶ ἀόκνως ποιήσομεν, P Hib I. 8217 (B.c.
239-8) καλῶς οὖν [π]οιήσεις συναν[τι]λ[α]μβανόμενος
προθύμως περὶ τῶν εἰς ταῦτα συγκυρόντων, ‘please there-
fore to give your zealous co-operation in all that concerns
this ’’ (Edd.), and P Flor II. 1571° (iii/a.D.) ἵνα ὑπηρετού-
μένοι προθύμως ἡμῖν ἐργαζῶνται.
πρόϊμος,
as read by WH for the TR πρώϊμος in Jas 57 LXX, is
apparently derived from πρό and denotes “‘early’’ (in the
year) as opposed to ὄψιμος : cf. for the LXX usage
Thackeray Gr. i. p. 90. IIpdipos (cf. Mayser Gr. p. 136),
however, is found in the Kanopic Decree OG/S 56%
(B.C. 238) ὅταν 6 πρώϊμος σπόρος παραστῆι, a passage
προΐστημι
which may also be cited along with Xen. Oecon, xvii. 4 in
support of the application of Jas /.c. to early ‘‘crop’’ rather
than to early ‘‘rain.’’ The comp. πρωιμώτερον = “‘ more
punctually ᾿ occurs in P Tebt I. 272578 (B.c. 113).
"᾿
προΐστημι,
“‘put before,” ““βεῖ over,’’ and intrans. ‘‘ preside,” ‘‘ rule,”
“govern.” The position of προϊσταμένους in 1 Thess 512
between κοπιῶντας and νουθετοῦντας (cf. Rom 128), com-
bined with the general usage of the verb in the NT, makes
it practically certain that the word cannot be a technical
term of office, even if the persons referred to are office-
bearers of the Church (cf. Hort Zeclesta, p. 126 f.). This is
further borne out by the wide and varied applications of the
verb in the ordinary language of the time.
For a more or less official use cf. P Tebt I. 558 (B.c. 118)
where it is applied—rots προεστηκόσι τῶν ἱερῶν προσόδωϊν,
and Chrest. 1. 706 (B.c. 57-6) διεδώκαμεν τὴν περὶ τούτων
ἐπιτροπὴν Σωκράτῃ TO μάλιστα τοῦ ἱεροῦ διὰ παντὸς
προϊσταμένῳ.
In P Oxy VI. 8917? (a.p. 294) an exegetes is informed that
he has been appointed to act in his official capacity on a date
mentioned—éSokev ὥστε σὲ μὲν προστῆναι, “it was decided
that you should preside ’’ (Edd.), and in BGU IV. 1028%-8.25
(ii/A.D.) we hear of the superintendents or heads of certain
guilds—mpoecra@tt χαλκέων and Mapelv[w] καὶ τοῖς σὺν
αὐτῷ προεστ(ῶσι). Similarly the word is applied to estate
agents—P Ἀγ] II. 1323 (a.p. 32) a petition from τοῦ προεσ-
τῶτος τῶν Hvav8(pov), ‘the estate-agent of Evander,”’ and
to the heads of villages—P Oxy IT. 239! (a.D. 66) ὀμνύω
«+. μηδὲ μὴν ἀπὸ τοῦ νῦν προστήσε[σ]θί(αι) κώμης, ‘I swear
that henceforward I shall not become headman of a village,”
P Ryl Il. 122° (A.D. 127) ἀξιῶ, ἐάν σοι δόξῃ, κελεῦσαι τοῖς
προεστῶσει τῆς κώμης, “1 beg you, if you think fit, to give
orders to the chief men of the village,” and P Hamb I. 35
(c. A.D. 169) ots ἐκέλευσας προσταθῆναι κώμης Φιλαδελ-
φεία[ς], τῶι κυρίωι χαίρειν. In P Tebt II. 32610 (c. a.p.
266) a woman petitions that her brother be appointed
guardian of her daughter on the ground that προ[στ]ήσεσθαι
γνησίως τοῦ παιδίου, “he will honourably protect the
child.”
Other exx. of the verb are PSI IV. 341% (B.c. 256-5)
ἀκούοντες yap τὸ κλέος τῆς πόλεως Kal σὲ τὸν προεστηκότα
χρηστὸν καὶ δίκαιον εἶναι, ἐδοκιμάσαμεν... ., P Lille I.
το" (mid. iii/B.c.) π]αρὰ Σαραπίωνος τοῦ προεστηκότος τῆς
αλλιξέ[νους] δωρεᾶς, P Petr II. 30(¢)4 (iii/B.c.) ὃ προεστη-
κὼς τοῦ Hiphyns ἀμ[πελῶνος, 20. III. 73% (iii/B.c.) τοῦ
πίρο]εστηκότος τῆς λεγομένης ᾿Αρτεμιδώρου συνοικίας, ‘‘ the
landlord of the lodging-house of Artemidorus, as it was
called,” and P Oxy X. 12758 (iii/aA.p.) ὃ προεστὼς
συμφωνίας αὐλητῶν kal μουσικῶν, ‘‘chief of a company of
flute-players and musicians.”
Cf. also for still wider uses P Fay 13° (B.C. 170?) καλῶς
ποιήσετε προστάντες ΙΠετήσιος, “please support Petesis ”’
(Edd.), P Par 634° (B.c. 164) (= P Petr III. p. 20) ὑπὲρ τοῦ
προστήσεσθαι τῶν κατὰ τὸν σπόρον μετὰ τῆς ἐνδεχομένης
προσοχῆς, “‘ that you should attend to the seed-sowing with
fitting care” (Mahaffy), and P Oxy XII. 14915 (early iv/a.p.)
θαρρῶ... ὅτι ὄχλησις ἐὰν ἢ προίστασαι ἡμῶν, “1 am
confident that if there is any trouble you are supporting
me” (Edd.). Inthe early Christian letter P Amh I. 2(α) 111. 23
541
,
προκειμαι
(between A.D. 264 and 282) (=ZAZ, p. 195, Ghedini,
p- 68) reference is made to certain business transactions
carried through πάπᾳ Kal τοῖς κατ᾽ αὐτὸν ἁγιωτάτοις
προ[εστῶσι, ‘with the Papas and the most holy rulers who
are before him,” and in P Oxy I. 148! (a.p. 556) a/. the
word is used of the head of a monastery. From the inscrr.
cf. OG/S 7284 (B.C. 238-7) προέστη τῶν κα[θ᾽ αὑτὸν] ἀξίως
τῆς πόλεως, and Sy// 318 (= 700)? (B.c. 118-7) where a
certain Maapkos is described as προϊστάμενος τῶν τε κατὰ
κοινὸν πᾶσιν Μακεδόσιν συνφερόντων. ἱ
We may add that while Field (Votes, p. 223 f.) is able to
cite exx. from late Greek of προΐστημι with the meaning
““manage some matter of business,” he rejects the RV mg
rendering of Tit 3° ‘‘ profess honest occupations’ on the
ground that καλῶν ἔργων must be taken in the usual sense of
“good works,’’ Field’s objection may, ‘however, be met so
far by some such rendering as ‘‘ make it their business to do
good ’’ (Goodspeed).
προκαλέω,
“call forth,” ‘‘ challenge,’
᾿
though occurring in classical
writers from ITomer downwards, is found only in Gal 5%¢ in
Biblical Greek (except in 2 Macc 811 A): but cf. BGU IV.
1024. ὅ (end of iv/A.D.) τοῦτο] γὰρ προκαλί[εῖ] ἐμὲ τὸν
δ[ι]κά[ζ]οντα. In a letter addressed to the Smyrnaeans,
Svil 414 (=*876)® (a.p. 198) (= Lafoscade, p. 33f.) the
Emperors Septimius Severus and Caracalla recall that, not-
withstanding the immunity granted to sophists, a certain
Claudius Rufinus had ‘at
undertaken a military command in view of his affection for
his native land—tpav αὐτὸν ἑκουσίῳ ἀνάγκῃ προκαλουμένων
ὑφέστη τὴν στρατηγίαν κατὰ τὸ πρὸς τὴν πατρίδα φίλτρον.
The subst. πρόκλησις occurs in the fragmentary P Ryl IT.
353 (iii/A.D.).
”
their summons” voluntarily
προκαταγγέλλω.
In illustration of this rare verb = ‘‘ announce beforehand ”’
(Ac 318, 75?) Herwerden (Zex. s.v.) cites Clem. Al. p. 196, 4
Sylb. ἡ προκατηγγελμένη γῆ.
πρόκειμιαι
in the participle is common = “‘set forth,” ‘‘ aforesaid,”
Cro ΡΟ Δ, (BCs LOD) ii (—" '᾿ Ὁ: 9.» ΧΟ τ Ρ:
140) τυγχάνω ἐν τῆι κατοχῆι γεγονὼς τὰ προκείμενα ἔτη,
P Tebt II. 2948* (Α.Ὁ. 146) β[ούλομα7γι ὠνήσασθαι τὴν τοῦ
προκιμένου ἱεροῦ προφηί τ]εία[ν] εἰς πίρ]ᾶσιν πίρ]οκιμένην
ἔτι πάλαι, ““1 wish to purchase the office of prophet in the
aforesaid temple which has been for a long time offered for
sale” (Edd.), 26. 2938 (c. A.D. 187) ὥμοσα τὸν προκείμενον
ὅρκον κ[α]θὼς πρόκειται, “1 have sworn the above oath as
aforesaid ” (Edd.), and the Gnostic charm P Oxy XII. 14784
(ili/iv A.D.) δὸς velkny .. . τῷ προκειμένῳ Σαραπάμμωνι,
‘give victory to the aforesaid Sarapammon ”: cf. also the
letter regarding funeral expenses P Grenf II. 7778 (ili/iv A.D.)
(= Selections, p. 121) μισθοῦ ὡς mpdx(ertat)(Spaxpal) Tp,
““cost (for the transport of the body) as set forth above 340
drachmae.””
Πρόκειμαι passes readily into the meaning ‘‘am present,”
‘‘am there,” as in 2 Cor 81:3: ct. P Lond 1201? (8.6. 161)
(ΞΞ ΠΙ. p. 4) διὰ τῆς προκειμένης συγγραφῆς, and P Oxy II.
, i
προκηρυσσω 9
25517 (A.D. 48) (-Ξ Selections, p. 47) τὴϊν π]ροκειμένην
[ypalpnv—with reference to a census.
προκηρύσσω,
literally ‘ proclaim as a herald beforehand” (Ac 1374) :
cf. PSI V. 4867 (B.c. 258-7) ᾿Απολλώνιος προκεκήρυχεν
στεγνὰ παρέξειν (sc. τὰ χώματα), P Petr IT. 13(184)?° (B.c.
258-3) ἔκθες οὖν ἔκθεμα Kal προκήρυξον, ‘‘issue then a
public notice and advertize,” P Eleph 2315 (B.c. 223-2) ἣν
(sc. γῆν) προκηρύσσεις ὡς οὖσαν Ψεντεῆτος τοῦ ᾿Εἰσθφήνιος,
BGU III. 99218 (B.c. 162) τῶν προτεθέντων εἰς πρᾶσιν καὶ
προκηρυχθέντων ἐν Διοσπόλει, P Oxy I. 4451 (late i/a.D.)
πολλάκις προκηρυχθεισῶν, of taxes put up to auction several
times, Chrest. I. 8118 (A.D, 197) σὺ φρόντισον σὺν τῷ
βασιλιικῷ) ypa(pparet) τὰς τάξεις προκηρῦξαι, and P Lond
191929 (c. A.D. 330-340) ἐφάνη δὲ ἡ ἀγάπη ὑμῶν ἐν πᾶσι ἡ
προκυρισσομένη (Δ προκηρυσσομένη), ““γοιι love which is
trumpeted abroad was shown in all things” (Bell). For the
corresponding subst. = ‘‘auction,” cf. P Oxy IV. 716°
(A.D. 186) τὴν προκήρνξιν γενέσθαι, ‘that a public auction
should be held.”
προκοπή,
unlike its verb (προκόπτω), is not found in classical Greek
(cf. Rutherford VP, p. 158), but is a erm. techn. in Stoic
philosophy for ‘‘ progress towards wisdom” (cf. Zeller Stozcs,
Ῥ- 294). It occurs ¢er in the NT (Phil 112,35. 1 Tim q?®: cf.
Sir 5117, 2 Macc 88), and its colloquial use may be illustrated
from P Ryl 11. 23318 (ii/a.p.) εὔχομαί σε τὸν κύριον ἰδεῖν ἐν
μείζοσι προκοπαῖς, ἐν ἁδραῖς εὐημερίαις, “1 pray, my lord,
that I may see your further advancement and ripe prosperity ”’
(Edd.), P Giss I, 277 (ii/a.D.) (= Chrest. I. p. 29) evayyedt-
ἵοντι τὰ τῆς νείκης αὐτοῦ Kal προκοπῆς (report of a victory
an astrological work according to which, if the conjunction of
certain planets takes place at the morning rising of Venus,
ἀπὸ νε[ότ]ητος τὰς προκοπὰς ἀποτελοῦσιν, ‘‘they cause
prosperity from youth upwards’’ (Edd.), and P Oxy XIV.
16317° (A.D. 280) κατὰ προκοπὴν τῶν ἔργων, ‘according to
the progress of the works ’’ (Edd.).
προκόπτω,
originally ‘‘cut forward” a way, is in late Greek always
used intransitively ‘‘advance,’’ ‘‘ progress”: cf. BGU II.
42317 (ii/a.D.) (= Selections, p. 91) a soldier to his father, ἐκ
τούτου ἐλπίζω ταχὺ προκόσαι (/. προκόψαι) τῶν θε[ῶ]ν
θελόντων, ‘on this account I hope to be quickly promoted,
if the gods will,” P Iand 35 (astrological—ii/A.D.) ta[xéws
μὲν περὶ τὴν παι]δείαν προκόπτει, P Gen I. 748 (iii/a.D.)
πρὸ μὲν πάντων εὔχομαί oe ὑγειαίνειν καὶ προκόπτειν,
Ρ Flor Il. 17526 (a.p. 255) δήλω[σ]όν μοι εἰ προέκοψεν
ὑμῶν τὰ ἔργα, and P Oxy I. 12218 (iii/iv A.D.) ἐρ]ρῶσθαί
ge... πολλοῖς χρόνοις καὶ προκόπτειν εὔχομαι, “1 pray
for your lasting health and prosperity ᾿: cf. Gal 114,
A striking parallel to Lk 25" is afforded by Sy// 325
(= 4 708)18 (before B.c. 100), where a certain Aristagoras is
praised as τῇ] τε ἡλικίᾳ προκόπτων Kal mpoaydpevos εἰς TO
θεοσεβεῖν. MGr προκόφτω, ‘come forward,” ‘‘ progress”:
cf. προκομμένος,
“
capable,” ‘* diligent.”’
42 προλέγω
πρόκριμιαι.
The phrase χωρὶς προκρίματος, “ without prejudgment ””
in 1 Tim 551, the only occurrence of πρόκριμα in the Greek
Bible, occurs Ze in P Flor I. 68 (A.D. 172), e.g. 13 μετέλα]-
Bov [τ]ούτου τὸ ἴσον ὡς [κ]αθήκει χωρὶς προκρίμματος
μένοντός μοι τοῦ [λόγον .. . . For the corresponding verb
(only Sap 78 in Greek Bible), cf. P Oxy III. 4727 (c. a.p.
130) θάνατον τοῦ ζῆν mpoxpelvavtes, ‘preferring death to
life,” and Sy/P 783° (B.c. 27) τῆς Kat’ οἶκον ὠ[φε]λίας τὸν
δημόσιον κόσμον προκρείνας.
προλαμβάνω,
“receive before’’: cf. P Petr III. 43(2) vectoi-® (iii/B.c.)
τό τε ἀρ[γ]ύριον ὃ ἂν πίροειλη]φότες ὦσιν, ‘‘the money
which they have received previously,’’ P Cairo Zen I.
591207 (B.C. 256) διὰ τὸ προλαβεῖν παρ᾽ αὐτοῦ κερμάτιον
εἰς ἐφόδια, ‘* because we have received from him in advance
money for travelling expenses,’’ OGZS 62° (iv/B.c.) ὃ δῆμος
φαίνηται χάριν ἀποδιδοὺς dv προείληφεν ἀγαθῶν, and the
immense inscr. of temple accounts from Eleusis Sy/Z 5871!
(B.c. 328), money paid ἀρ]χι[τ]έκτονι, ὃ προέλαβεν
“Λυκούργου κελεύσαντος, “to the architect, which he
received in advance at the bidding of Lycurgus.” The
sense of ‘‘anticipate’’ in Mk 148, which Souter (Lex. s.v.)
regards as perhaps an Aramaism, is apparently to be found
in 7GST 20141 Σουλπικία, εὐψύχι" προέλαβές pe κτλ. (cited
by Herwerden Lex. s.v.). In P Cairo Zen I. 59060° (B.c.
257) a boy athlete is described as τῶν viv ἀλιφομένων, of
προειλήφασιν χρόνον πολύν, πολὺ κρείττων, ‘far excelling
those at present being trained, who had anticipated him by
a considerable time.”
For the derived meaning ‘‘ overtake, surprise,” as in
Gal 6! (cf. Sap 1717), see Field Votes, p. 190, and cf.
P Oxy VI. 9288 (ii/iii A.D.) ἵνα ἐὰν δοκιμάσῃς ποιήσῃς
πρὶν προλημφθῆναι, ‘that if you think fit you may act
before she is entrapped ’’—said of a girl against whom a plot
had been formed.
In Sy// 804 (ΞΞ 1170) (ii/A.D.) from the Asclepieum at
Epidaurus this word occurs /ex meaning ‘‘eat”’ (or
“drink ἢ): τυρὸν καὶ ἄρτον προλαβεῖν, ϑκιτρίου προ-
λαμβάνειν τὰ ἄκρα, and "γάλα μετὰ μέλιτος προλαβεῖν.
Dittenberger quotes Wilamowitz to the effect that the
temporal force of the mpo- had worn off, and Baunack as
finding the idea of praeferre, but he himself thinks προ-
λαμβάνειν a mistake for προσλαμβάνειν, which is used in
later Greek of taking food. One naturally thinks of 1 Cor
1171, where no part of the point lies in the ‘‘ forestalling” of
others: the gravamen of Paul’s charge is that there was ‘‘no
Lord's supper to eat,” ‘‘everyone devours 47s own supper
at the meal” (brought with him in a klorn—cf. the last
scene of Aristophanes’ Acharnians).
The subst. πρόληψις is used in the sense of ‘‘ preconcep-
tion” in P Fay 1245 (ii/A.D.), as in Stoic philosophy. For
πρόλημμα see BGU III. 77518 (ii/aA.D.).
3). ὡς
προλέγω.
The force of προ-- in composition is raised again by this
word, as e.g. in the marriage contract BGU IV. τοσοῦ
(time of Augustus): the contract is to be deposited ἐν
ἡμέραις χρηματιζούσαις πέντε ad’ ἧς ἂν ἀλλήλοις προείπω-
προμαρτύρομαι
σιν, ‘‘within the five days named from the day on which
they settle it with one another.” Here the προ-- simply
implies that the terms of the contract have been discussed
beforehand, and then embodied in the legal document. For
this ordinary time sense in the NT, cf. 2 Cor 13%, Gal 57,
ana I Thess 3* (with Milligan’s note). In Karbe/ 6214
(ii/ili A.D.) ὃς προλέγει θνατοῖς εὐφροσύνης μετέχειν, the
editor renders προλέγει by “‘hortatur ” (see Index s.v.).
προμαρτύρομαι,
“summon (God) beforehand to witness,” ‘‘ call before-
hand to witness.” Hort ad 1 Pet 111 states that this verb
is unknown elsewhere except in Theodorus Metochita,
about A.D. 1300; but we can now add P Lond IV. 135632
(A.D. 710) προμαρτυρόμενος [αὐτοὺς εἰ]ς TO σχεῖν τὸν φόβον
τοῦ Θεοῦ πρὸ ὀφθαλμῶν.
προνοέω,
κεῖ Κα thought for,” ‘* provide for’: (1) act.—P Ryl II.
77° (A.D. 192) ἐπιστέλλεταί σοι ὅπως ἀκόλουθα τοῖς ἐπὶ σοῦ
γενομένοις προνοήσαι(-- ἢ) πρᾶξαι, *‘ notice is given you in
order that you may arrange to carry out the consequences of
the proceedings before you’’ (Edd.), P Fay 1307 (iii/a.p.)
προνοῶ τοῦ χ[α]λκοῦ πάϊντη πάντως, “1 am by all means
looking after the copper,” and τ. acc., as in 2 Cor 831,
Ῥ. 266) παρακαλῶ προνοῆσαι ὀνάρί[ιον], ἵνα κτλ.: (2) mid.
—PsI V. 542) (iii/B.c.) σοι καθήκει ὑπὲρ τῶν τοιούτων
προνοιεῖσθαι, P Tebt I. 4012 (B.c. 117) (= Selections, p. 28)
διὰ τὸ μάλιστα ἐπιβάλλειν προνοεῖσθαι τῶν βασιλικῶν,
“because it chiefly falls to you to look after the interests
of the Crown,’” P Lond 1170 verso?§? (A.D. 258-259)
(= IIL. p. 199) παρὰ “Hp[w]vetvou προνο[ο]υμένου τῶν περὶ
Θεαδελφίαν, P Oxy XII. 149114 (early ἵν. 4.1.) ἵνα προ-
νοήσωμαι ἀργυρίου, ‘‘in order that I may provide for the
money,” OG/S 495°° ἀνθ᾽ ὧν τῶν δημοσίων ἔργων pera
ἐπιμελείας προενοήσατο : (3) pass.—P Par 6313 (B.c. 164)
(= P Petr IIL. p. 18) τὴν πᾶσαν προσενεγκάμενος ἐκτένειαν
καὶ m[po]vonfels, ‘using every effort and taking every
precaution ” (Mahaffy), BGU IV. 1024¥4 5 (end iv/a.p.).
The verb is used in a weakened sense in P Oxy I. 63°
(ii/iii A.D.) προνόησον οὖν (civ—Archiv i. p. 128) πάσῃ
σπουδῇ ἐνβαλέσθαι αὐτοῦ τὸν γόμον, ‘please to see that
his freight is embarked with all despatch ” (Edd.).
For προνοητής, ‘‘ provider,” cf P Grenf II. 671 (A.p.
237) (= Selections, p. 108) Θεῶνι pw(= οὐνοηί(τῇ) αὐλ(η-
τρίδων), ‘to Theon provider of flute-girls.”” It is common
in the sense of ‘‘steward,” ‘‘ manager,” e.g. P Ryl II. 169%
(application for a lease—A.D. 196-7) διὰ Ισιδώρου προ-
νοητοῦ, P Lond 214% (A.D. 270-275) (ΞΞ 11. p. 161)
προν[ο]ητὴς οὐσίας.
πρόγοια
= ‘‘ providence” occurs first in the Greek Bible in Sap
14°, but is not found in this sense in the NT, where it is =
“* forethought,” ‘‘care” (Ac 24%: cf. Hesych. πρόνοια:
προενθύμησις, ἐπιμέλεια, φροντίς) : cf. P Hib I. 793 (c. B.c.
260) (= Witkowski?, p. 25) ὧν πρόνοιαν ποιεῖ, ‘ the objects
of your care” (Edd.), BGU 11. 531% 7 (ii/A.p.) τῇ προνοίᾳ
[σο]ν gdxapto[te ?, P Flor 11. 1317 (A.D. 257) τὴν τοῦ
543
’
προπάτωρ
X9[p]tov πρόνοιαν, and the probably Christian P Oxy XIV.
1682° (iv/A.D.) (= Ghedini, p. 189) ἡ μὲν τοῦ θεοῦ πρόνοια
παρέξει τὸ μετὰ ὁλοκληρίας σε τὰ οἰκεῖα ἀπολαβεῖν, “ may
the divine providence grant that you may be restored in
security to your home” (I-dd.). See also the Delphic precept
Syli$ 1268'7 π]ρόνοιαν τ[(]μ[α.
For the phrase πρόνοιαν ποιοῦμαι, as in Rom 1314, cf.
PAmh II. 4015 (ii/p.c.) ὅθεν ὑμῶν μηδεμίαν πρόνοιαν
ποησαμένων ἠναγκάσθην. ἀποστῆσαι τῆς γῆς τὸν
Αρειον, ‘therefore as you had made no provision for your
interests I was obliged to remove Arius”’ (Edd.), P Oxy VI.
899" (A.D. 200) ὅπως ὁ ἑκάστης κώμης πραγματικὸς πρό-
νοιαν ποιήσηϊται, P Flor I. 257 (a.p. 265) τῆς τοῦ
ἱϊερωτά]του ταμείου ἀσφαλείας πρόνοιαν ποιήσζη]σθε, and
from the ἰηβοτγ, Préeve 7135 (ii/B.C.) ἡ ΠΙριηνέων πρόνοια ἣν
ποιοῦνται : other exx. in Rouffiac Recherches, p. 72.
προοράω.
For this verb in the act. = ‘‘see beforehand,” cf. BGU
II. 372%-* (a.p. 154) (= Chrest. I. p. 33) mpoopavras καὶ
προαπαντῶντας, and Vett. Val. p. 834 ἑκάστου οὖν ἀστέρος
δεῖ τὰς φύσεις προορᾶν.
The mid. in the sense of ‘‘ pay regard to,” as in Ac 239
LXX, may be illustrated by P Par 261-22 (B.c. 163-2)
(= Selections, p. 15) οὐδεμίαν εὐλάβειαν προορωμένων,
““paying no regard to religious scruple,’ P Flor I. 999
(i/ii A.D.) (= Selections, p. 72) οὗ χάριν προορώμεθα μήποτε
ἐϊπ]ηρεάσηι ἡμεῖν, ‘‘ wherefore we are paying heed lest he
should deal despitefully with us,” P Fay 202° (Imperial edict—
iii/iv A.D.) προορᾶσθαι τῶν ἐθνῶν ols ἐφεστήκασι, ‘to pay
regard to the interests of the people over whom they are
placed,” and Sy//* 569!% (B.c. 204-1) προορώμενος τάν τε
τῶν ἐναντίων ἐπιβολάν. For the subst. πρόοψις see 20.
880) (A.D. 202) τῇ προόψει τῶν σταθμῶν ἡσθέ[ν)τες. An
ex. of προεῖδον is given s.v.
προπάσχω,
“«suffer previously.” To the citations in 1,58 for this NT
dar. eip. (1 Thess 2) we may add Menander Fyagm. p. 200,
fr. 696.
[An interesting instance of the comp? προσπάσχω occurs
in the letter P Lond 1929 (mid. iv/a.D.), which the editor
thinks may have been written by the great Athanasius him-
selr. After referring to the bad health of his mother, the
writer proceeds—ayav οὖν [μέγιστος πε]ρὶ ἐμοῦ [ἐστὶ]
πίροϊσπάσχοντος . . ., ‘‘so that there is very great anxiety
concerning me, suffering [this Ὁ] in addition ” (Ed.).]
προπάτωρ.
For this NT dz. eip. (Rom 41: cf. 3 Macc 274 A) =
“*forefather,” cf. the fragment of a Gnostic Gospel, P Oxy
VIII. 108197 (early iv/A.D.) ὁ τῶν ὅλ]ων δεσπότης ο[ὐκ ἐστ]
πίατὴ)ρ ἀλλὰ προπά[τωρ᾽ o γὰ]ρ πίατὴ)ρ [ἀρ]χή ἐσ]τίιν
τῶν μ]ελλόντων. See also Cagnat III. το32 Ῥοῦφος ἐὼν
προπάτωρ τῆς ἰδίης γενεῆς, and P Parth 1. 342f. ἵλαθί μοι
προπάτωρ προγενέστερε αὐτογένεθλε (cited by Wiinsch 4.2.
Ρ- 18).
In Vett. Val. p. 322 τούς τε τούτων προπάτορας ἢ καὶ
κυρίους, the editor suggests that the former title is perhaps
= ‘‘inventores.”
προπέμπω
προπέμπω,
(1) lit. ‘send before,” P Ryl II. 7818 (a.p. 157) ἀπό-
δεῖσμον ἐπιστολῶν προπεμφθέντα ὑπ᾽ ἐμοῦ, “packet of
letters previously sent by me,” οἵ. 35, PSI I. 97% (letter of
recommendation—vi/A.D.) προπέμψαι αὐτὰς μετὰ πάσης
τιμῆς, and from the inscrr. OG/S 544%? (ii/A.D.) προ-
πέμψαντα [τὰ] παροδεύοντα (στρατεύματα), and Aazbe/ 39°
εἴ σε τύχη προὔπεμψε καὶ ἡλικίας ἐπέβησεν. (2) ““5εῖ
forward,” ‘‘convoy,” on a journey, as in all its NT occur-
rences, P Flor II. 206? (iii/A.D.) τοῖς προπέμπουσι καμή-
λοις οὖσι τὸν ἀριθμὸν ιδ ΠΤολύκαρπον kal ΠΙρωτῦν παράσχες
τὰς συνήθεις τροφάς, “to the camels to the number of 14
which form the convoy of Polycarpus and Protys supply the
customary foods.”
προπετής.
To the exx. which Field (Λοζος, p. 131) has collected
from late Greek to illustrate this adj. = ‘‘rash,” ‘‘ head-
long,’’ as in Ac τοῦδ, we may add ἡ προπετὴς μοῖρα from
the epitaph Kazbel 4785 (ii/A.pD.). For a new literary
reference for the subst., cf. the work on the Trojan War
attributed to Dictys Cretensis, P Tebt II. 268%? (early iii/A.D.)
ἡ σὴ προπέτεια.
προπορεύομαι,
“ἐρὸ before,” very common in the LXX, but in the NT
confined to Luke (17°, Ac 74° LXX), occurs ¢e in the temple-
account P Oxy VIII. 1144 (i/ii a.D.), e.g.° παστοφόρο[ι]ς
προπορενομ[ένοις] (δραχμαὶ) ἢ.
πρός
is almost entirely confined in the NT to the acc. (679
times), as against 1 instance c. gen. (Ac 273) and 7 c. dat.
(Mk 524, Lk τοῦ Jn 1826, 201112 (9), Rey 118): cf. Proleg.
pp- 106, 63.
(1) With the gen. constr. in Ac é.c., which is literary, =
‘on the side of,” cf. P Flor III. 340! (iii/A.D.) ἐκ τοῦ πρὸς
βορρᾶ μέρους Tod προκειμέν[ου] τόπου.
(2) For the dat. constr. = ‘‘close at,” ‘‘at,”’ cf. P Petr
11. 42 ()® (mid. iii/B.c.) (= Witkowski?, p. 21) εἰμὶ γὰρ
πρὸς τῶι ἀποδημεῖν, P Flor III. 38277 (A.D. 222-3) πρὸς τῇ
Stadoyy αὐτοῦ, and 74. I. 5° (A.p. 244-5) els μὲν πρὸς τῷ
πυλώνι.
The phrase οἱ πρός τινι, gui aligua in re versantur, is
seen in P Tebt I. 58° (B.c. 118) ἐπὶ προσπείπτει τοὺς πρὸς
ταῖς σιτολο(γίαις) καὶ ἀντιγρ(αφείαις) μίζοσι μέϊτ]ροις
[πα]ρὰ τὰ εὔσζταθμαΣ.. . χα(λκᾶ, ‘‘since it sometimes
happens that the sitologiand antigrapheis use larger measures
than the correct bronze measures” (Edd.), 2d. 3015 (B.c. 115)
τῶν δὲ πρὸς ταῖς γραμματείαις ἀγνοούντων τὴν γεγονυῖαν
περὶ ἐμο]ῦ οἰκονομίαν, ‘‘ but the scribes being ignorant of
this transaction affecting me” (Edd.), BGU II. 455? (i/a.D.)
πρὸς τῇ ἐπιμελείᾳ τῶν χρηματιστῶών, and 72d. III. 915°
(ii/A.D.) ὃ πρὸς ταῖς χρείαις,
(3) ς. acc. (2) of motion towards—P Par 497°(B.c. 161-0)
(= UPZ i. p. 309) παρακαλέσας αὐτὸν ἀπόστειλον πρὸς
ἐμέ, BGU 1. 24618 (ii/iii
αὐτὸν πρὸς Σεραπίωνα, P Oxy XIV. 17738 (ili/A.D.) οὐχ,
εὗρον πῶς ἔλθω πρὸς ὑμᾶς, P Grenf I. 615 (vi/a.D.) εὐχὰς
καὶ δεήσι(--ειὴς ἀναπέμπω πρὸς τὸν Θεόν μου, and with
δ44
πρός
reference to place PSI IV. 31178 (iv/A.D.?) πρ]ὸς τὴν
Aavitk.ay τῆς κοίλης Dupials. Headlam (on Herodas
VII. 123) holds that τὰ πρὸς τὴν θύραν in Mk 2? ‘‘is surely
idiomatic (not vulgar as Moulton thinks) ‘spots which
commanded the door’”: cf. Mt 310, Lk 35. For πρός,
‘‘with,” as in Jn ΤΡ, Heb 41%, cf. Epict. iv. 9. 13 πρὸς
ὃν οὐδείς ἐστί σου πιθανώτερος (see Sharp Ξε, p. 92).
And for the possibility that the difficult πρός in Mk 63,
οἷ", 14%, Jn 1}, 1 Jn 1?, is to be explained as an Aramaism,
see Rendel Harris Prologue to S. John’s Gospel p. 8f., and
Burney Avamaic Origin of the Fourth Gospel p. 28 f.
(6) of time = ‘‘for’’ (a time) and no longer—BGU I.
1131? (A.D. 143) βουλόμενος παρεπιδημεῖν πρὸς καιρόν (cf.
Lk 818), P Oxy I. 6714 (A.D. 338) πρὸς ὀλίγον εἰσχύει,
‘‘withstands but for a short time” (cf. Jas 4), and P Flor
III. 282° (A.D. 520) πρὸς ὅλον χρόνον.
(c) of mental direction, friendly or otherwise—P Hib I.
53° (B.C. 246) πειρῶ οὖν ἀσφαλῶς διεγγυᾶν ws πρὸς σὲ τοῦ
λό[γ]ου ἐσομένου, ‘do you therefore endeavour to obtain
good security, knowing that you will be held accountable”
(Edd.) (cf. Heb 438), P Par 4612 (B.c. 152) (= UPZ i.
p- 338) ods (sc. ὅρκους) συνθέμενοι πρὸς ἑαυτόί ---ού)ς (cf.
Lk 2312), 26. 487 (B.C. 152) (= UPZ i. p. 340) περὶ το[ῦ]
ἀνθρώπου τοῦ πρὸς σὲ τὴν ἀηδείαν ποήσαντος (cf. 2 Cor 74),
P Tebt I. 597 (B.C. 99) ἣν ἔχετε πρὸς ἡμᾶς ἄνωθεν πατρικὴν
φιλίαν, ‘the hereditary friendship which you have for me of
old” (Edil.), P Oxy XIV. 1680!° (ili/iv A.D.) ὑπονοοῦμαι
ὅτι πάντως πάλιν τί ποτε ἔχει πρὸς σέ, ‘I suspect that he
must have some further claim against you” (Edd.), P Amh
II. 145° (iv/v A.D.) τὸ γνωστὸν τῆς πρὸς ἀλ[λήλο]υς
συνηθείας, ‘the knowledge of our intimacy with one
another” (cf. Jn 652), and from the inserr. /HS xix. (1899)
No, 302 (Christian) ὃς δὲ [ἂν κακὴν] κεῖραν (/. χεῖρα)
προσενένκῃ, ἔστεί --αι) αὐτῷ πρὸς θεόν.
(d) = ‘‘ with reference to,” ‘Sin view of "—P Hib I. 5414
(c. B.C. 245) χρεία yap ἐστι Tats γυναιξὶν πρὸς τὴν θυσίαν,
“for he is wanted by the women for the sacrifice’’ (Επ|4.),
P Oxy I. 115} (letter of consolation—ii/A.D.) (= Selections,
Ρ- 96) ὅμως οὐδὲν δύναταί τις πρὸς τὰ τοιαῦτα, ‘yet no one
can do anything in the face of such things.”
(e) = “fat the rate of "—P Oxy II. 2370}: (a.p. 186)
τὴν οὐσίαν ταύτην πρὸς ὅλα (τάλαντα) ἡ, “this property
for a total sum of 8 talents,” 7d. 1. 1144 (ii/iii A.D.) τὸν τόκον
. πρὸς στατῆρα τῆς μνᾶς, “interest, at the rate of a
stater per mina.”
(f) =“‘according to”—P Amh II. 432° (B.c. 173)
μέτρωι δικαίωι τῶι πρὸς τὸ βασιλικὸν χαλκοῦν, “hy just
measure calculated by the royal bronze standard” (Edd.):
ch, kc 284 x Cor 127)
(g) with the articular inf. denoting purpose (as in Mk 1355,
1 Th 2%: Lightfoot oles, p. 131)—P Ryl IT. 691° (B.c. 34)
ἀποδοῦναι τὰς προκειμένας κνή(κου) (ἀρτάβας) τε, πρὸς TO
μηθὲν τῶν ἐκφορίων διαπεσεῖν, “to restore to us the afore-
said 15 artabae of cnecus, so that the rents suffer no loss”
(Edd.), BGU I 22622 (A.D. 99) ὅταν ὃ κράτιστος ἡγεμὼν
. τὸν τοῦ νομοῦ διαλογισμὸν ποιῆται πρὸς TO τυχῖν με
τῆς ἀπὸ σοῦ βοηθείας, "“ with a view to my obtaining your
assistance,” P Oxy II. 2370}. 35. (A.p. 186) ὅπως φροντίσῃς
ἀκόλουθα πρᾶξαι τοῖς πίε]ρὶ το[ύ]του πρότερον γραφεῖσι
ὑπὸ Λογγαίου ἱῬούφο[υ] τοῦ διασημοτάτο[υ] πρὸς τὸ μὴ
πίε]ρὶ τῶν αὐτῶν πάλιν αὐτὸν ἐντυγχάνειν, ‘‘see that the .
προσάββατον
matter is decided in accordance with the previous instruc-
tions of his excellency Longaeus Rufus, in order that
Chaeremon may not send any more petitions on the same
subject’ (Edd.), 26. Ὑ{. 4! ἵνα} δ᾽ [o]iv β[εβ]αία re καὶ eis
ἅπαν διαμένῃ τῶν διαστρωμάτων ἡ χρῆσί(εϊις πρὸς TO μὴ
πάλιν ἀπογραφῆς δεηθῆναι, mapayyeAkw . . . “therefore
in order that the use of the abstracts may become secure
and permanent, and prevent the necessity of another regis-
tration, Icommand . . .’’ (Edd.).
(4) as a periphrasis for the adverb (as in Jas 4° πρὸς
φθόνον) cf. Jos. Arte. XII. 398 (x. 3) πρὸς ἡδονὴν ἑκάστῳ
καὶ χάριν.
(2) Ξξ ‘“‘in addition.” In P Oxy I. 6834 (a.p. 131)
ἀργυρίου ταλάντων ἕξ καὶ πρὸς ἐπὶ τῷ ἀὐτὸν ἀποδο (> vat
τοῖς τοῦ Σαραπίωνος δανισταῖς τὰ ὑπὸ αὐτοῦ ὀφειλόμενα,
the editors translate ‘‘six talents of silver with the further
stipulation that (Dionysius) should repay Sarapion’s creditors
the debts owed to them,” but suggest in their note that καὶ
πρός might perhaps be connected with &, ‘‘ six talents and
upwards,””
As in the case of all the prepositions, the monographs of
Kuhring, Rossberg, and Regard (see Abbreviations I.
General) should be consulted.
προσάββατον,
“the day before the Sabbath,” in NT only Mk 15",
where it is an explanation of παρασκευή for the benefit of
non-Jewish readers. The word occurs in Judith 85, and in
the titles of PSS 91(92) δὲ, 92(93) NB.
προσαγορεύω.
For the meaning ‘“‘ designate,” as in Heb 510, cf. P Leid
Ui 4 (B.c. 343) (=I. p. 124, UFZ i. p. 371) τὸν προσα-
yopevdpevoy ἀγυπτιστεὶ ᾿Ονοῦρει, ἑλλησνιστεὶ (/. ἑλλη-
νιστὶ) 8” Apns : cf. Sy// 930 (= ὃ γος)55 (B.c. 112-1) ἄνδρας
καλοὺς Kall] ἀγαθοὺς kal φίλους παρὰ δήμου καλοῦ κἀγαθοῦ
+ προσαγορεῦσαι, and 76. 349 (= 8.764)" (B.C. 45).
The LXX usage ‘‘ greet,” ‘‘salute,’’ is seen in epistolary
formulae such as P Oxy III. 526? (ii/A.p.) ΣΧ αίροις, Kado-
Katpe, Κύριλλός σε προσαγορεύω, ‘hail, Calocaerus: I,
Cyrillus, greet you,” 76. VI. 9284 (ii/iii A.D.) τὰ παιδία
map ἐμοῦ καὶ ᾿Ισιδωρίωνος προσαγόρε[υ]ε, ‘greet the
children from me and Isidorion,” 76. VII. 10704 (iii/a.D.)
τοὺς ἡμῶν πάντας Kat ὄνομα προσαγόρευε Kal ἄσπασε
(ΞΞ αι), P Amh II. 145” (iv/v A.D.) προσαγορεύω [τὴν] σὴν
διάθεσιν καὶ τὰ φίλτατά σου τὰ [πάν]τα, “1 greet your
highness and all those dearest to you,’ and the early
Christian letter P Heid 658 (iv/a.p.) (= Se/ectéons, p. 127)
πολλὰ προσαγωρεύ(ω) πάντεί --- αἷς τοὺς ἀδελφοὺς ἡμῶν ἐν
κω. In P Lond 191257 (A.D. 41) Γερμανικὸς Καῖσαρ γνησιω-
τέραις ὑμᾶς φωναῖς προσαγορεύσας, Bell thinks there is a
reference ‘‘to some definite speech or speeches delivered by
Germanicus.””
προσάγω
is used in the general sense of “ bring” in such passages
as PSI IV. 43578 (B.c. 258-7) ὃς ἐνεχείρησεν οἰκοδομεῖν
Σαραπιεῖον . . Kal προσαγηγόχει (for form, see Mayser Gr.
p- 338) λίθους, P Magd 274 (B.c. 218) πλίνθον προσ[ζά]γων
Kal θεμέλιον σκάπτων.
From this it is an easy step to the meaning “ collect,”
Parr VI.
545
προσαναλίσκω
“add” ; e.g. P Tebt I. 582° (p.c. 111) ὑποσχνούμενος (/.
ὑπισχνουμένου) προσάξιί = et)y ἀπὸ παντὸς εἴδους (πυροῦ)
v, “‘undertaking to collect from every class 400 artabae of
wheat more” (Edd.), P Oxy II. 2679 (a.p. 36) αἷς (8pax-
pais) οὐδὲν τῶι καθόλου προσῆκται, “to which nothing at
all has been added ” (Edd.), and P Ryl 11. 99? (iii/a.p.)
@ προσάγω ὑπίὲρ) ἐπιθέματος, ‘to which I add as a further
charge ” (Edd.).
The verb is common = “‘ present,” ‘‘introduce,” as in
P Ryl Il. γε (judicial proceedings—late ii/a.p.) προσαχ-
θέντων Τλύκωνος Διονυσίου καὶ ᾿Απολλωνίου Γλύκωνος,
similarly 423, P Tebt II. 29257 (A.D. 189-190) Κρονίων...
νυνεὶ ἐν ᾿Αλεξανδρείᾳ τυγχάνων προσάξιί -- et) τῷ κρα(τίστῳ)
ἀρχιερεῖ, ““ Cronion, who now happens to be in Alexandria,
will bring them before his highness the high-priest ”
(Edd.), P Oxy I. 713 (A.p. 303) τὴν ἱκ[ετ]ηρίαν προσάγω
εὔελπις, “1 present my supplication with full confidence,”
and from the inscrr. OGZS 5191? (c. A.D. 245) τήνδε τὴν
ἱκετεί[αν ὑἸμεῖν προσάγομεν : cf. Ac 167°, τ Pet 318.
For the intrans. use of προσάγω = ‘‘ approach,” ‘* draw
near,” as in Ac 2757 N‘A προσάγειν τινὰ αὐτοῖς χώραν,
““that some land was drawing near to them,” cf. Plut.
Cic. v. 2 οὐκ ἠρέμα τῷ πρωτείῳ προσῆγεν, ‘he did not
advance slowly to the primacy.”
προσαγωγή.
Mahaffy in P Petr III. p. 262 says that προσαγωγή some-
times means ‘‘a landing-stage.” This would agree with
Pallis on Rom 57, who thinks that χάριν is there pictured as
a haven, and that mpooaywynv means ‘‘approach”’ in a
nautical sense. In P Petr ILI. 112 (7) versoti- 4 (p. 290) εἰς
τομὴν Kal προσαγωγὴν χάλικος, the word must mean
“carting.” In P Tebt I. 208 (B.c. 113) ἐπὶ τῶν προσαγωγῶν
refers to ‘additions ”’ to the revenue, and in 26. 72449 (B.C.
114-3) τῆς προσαγωγῆς yeyovulas to ‘increase "’ of rent.
The gen. plur. προσαγωγίδων in P Petr III. τογ(α) and
(d)? (ili/B. Cc.) is supposed by Mahafly to be used as an adj.
descriptive of ships, or possibly as connected with the mean-
ing ‘‘ landing-stages.”
προσαιτέω,
‘Sask in addition, ask besides,’’ is seen in PSI IV.
349° (B.C. 254-3) ἀπεστάλκαμεν. . . προσαιτοῦντες πρὸς
τοῖς £ με(τρηταῖς) τοῖς ἐνοφειλομένοις ἄλλους ΣΙ:
2» (ἐς
προσαναβαίνω.
For the AV, RV rendering ‘‘go up higher” for προσανά-
βηθι in Lk 141°, Field (WVo/es, p. 66 f.) prefers ‘‘come up
higher,” in order to give mpoo— its full force. For this
meaning of approach to where the host is sitting cf. the use
of the single comp?. ἀναβαίνω in Prov 257, and the use of
προσβαίνω in such passages as P Oxy VII. 1028" (a.p. 86)
τοὺς προσβαίνοντ(ας) εἰς τοὺς (τεσσαρεσκαιδεκαετεῖς),
‘those approaching the age of 14,’’ P Grenf II. 495 (A.p.
141) ᾿Ανουβᾶ προσβί(άντος) εἰς 18 (ἔτος) τῷ ἐνεστῶτι ε (ἔτει)
᾿Αντωνίνου.
προσαναλίσκω,
“*spend in addition” (Lk 8348 δὲ A), is found in δν 233
(=* 497)? (after B.c. 229) καλῶς τὴν ἀγωνοθεσ[ίαν ἐκτελέσας]
προσανήλωσεν οὐκ ὀλίγα χρήματα.
γο
-
προσαναπληρόω 5
προσαγαπληρόω.
For this double comp*.=‘* fill up by adding” (2 Cor 91",
115), cf. Philo De praem. 103 (ed. Cohn) τὴν ἐκείνων ἔνδειαν
προσαναπληρούντων,
σροσαγοτίθημι,
in mid, = ‘‘betake oneself to, confer or communicate
with,’’ for the purpose of obtaining (Gal 11°) or giving (Gal 2°)
instruction. In support of the former usage commentators
refer to the employment of the verb for consulting sooth-
sayers and the like, e.g. Diod. Sic. xvii. 116 Tots μάντεσι
προσαναθέμενος περὶ τοῦ σημείου. Ina report on taxation,
P Tebt I. 99° (c. B.c. 148) κα]ὶ προσανατιθέμεθα [τοῦ]
avadepopév[ov ὑ]πὸ Ilayk[plarov ἀνειλῆφθαι κλήρου, the
reference is apparently to ‘‘setting forth in addition.”
The word is fully discussed by Zahn Gad. p. 64 f. and Burton
Gal. p. 89 ff.
3) «6
προσανέχω,
“rise up towards,” is read in Ac 2727 only in B®: cf. s.vv.
προσάγω and προσαχέω.
)
προσαχέω,
“resound.” For this Doric form (for προσηχέω) in
Ac 2γ5 B®, see Moulton G7. ii. p. 71, where it is suggested
that the word may have been appropriated as a kind of ¢erm.
tech. from its use ‘‘ by sailors from Crete, Cyprus, Lesbos,
Corinth, or some other maritime country outside the Ionic-
Attic area.”’
προσδαπαγάω,
“*spend in addition,” occurs only in Lk τοῦδ in Biblical
Greek : cf. Sy// 640 (=* 661)!° (B.C, 165-4) προσδαπανήσας
els ταῦτα πάντα οὐκ ὀλία (see s.v. ὀλίγος) ἐκ τῶν ἰδίων, and
Priene 118" (i/B.C.) προσεδαπάνησεν μετὰ τῶν συναγίωνο-
θετῶν δραχμάς. . ..
᾽
προσδέομαι.
In support of the view that in Ac 173 προσδέομαι means
“need 7% addition,’ as against the AV, RV rendering
“need,” the following exx. of the verb may be cited :—
P Petr II. 37} 18 (iii/B.c.) (=p. [119]) ὃ γὰρ καιρὸς οὐδε-
μιᾶς ὑπερβολῆς προσδεῖται, ““ for the time allows of no further
delay,’ P Lille I. 518 (B.c. 260-59) διὰ τὸ προσϑεῖσθαι
μέρος τι τῆς γῆς αὐτοῦ πωολογίας, ‘ because a part of his land
has still need of poologia,’’ P Flor I. τ (A.D. 153) μὴ προσ-
δεομένοις ἀνανεώσεως, ‘needing no renewal,” and 26. 5618
(A.D. 234) καὶ ἐν ols ἄλλοις αὐτοῦ mpoc [op Jay περὶ τούτων.
Cf. P Ryl IL. 155'® (A.p. 138-161) καὶ μὴ προσδεομένηίς}
ἑτέρου [τινὸς αὐτῇ συναπογραφομένο]υ, ‘having no need of
the concurrence of any other person” (Edd.), P Oxy IX.
1200* (A.D, 266) οὐ προσδεόμενος ἑτέρας pov εὐδοκήσεως ἢ
μεταλήμψεως, “without requiring any further consent or
concurrence from me” (Ed.), See also Field JVo/es,
p- 1271.
In other passages the force of mpoo—, though not so
obvious, is not excluded, e.g. P Par 631°4 (B.c. 154) (=P Petr
ΠῚ. p. 30) τῶν προσδεομένων κωμῶν, “the needy villages,”
i.e. “villages needing more than they have,” P Tebt I. 59%
(B.C. 99) é οἷς ἐὰν προσδεῆσθέ pou ἐπιτάσσοντές μοι προ-
10 προσδοκία
θυμότερον, “50, whatever you may require, do not hesitate
to command my services” (Edd.), and P Oxy IV. 743%
(B.C. 2) ἐν ols ἐὰν σοῦ προσδεῆται συνπροσγενέσθαι αὐτῶι,
“whatever service he may require from you, stand by him”
(Edd.). The subst. προσδέησις in Zfpicurea p. 28° (ed.
Usener) ἐν ἀσθενείᾳ kal φόβῳ kal προσδεήσει τῶν πλησίον
ταῦτα γίνεται has the meaning ‘‘need,” ‘‘ want,” the προσ--
being apparently otiose.
προσδέχομαι.
For προσδέχομαι, “receive,” “welcome,” as in Lk 152,
Rom 16%, cf. Sy// 2365 (= 454331) (B.c. 214) of καὶ τοὺς
οἰκέτας ὅταν ἐλευθερώύσωσιν προσδεχόμενοι els τὸ πολίτευμα,
and Sy//° 6945} (B.C. 129) ἀποδεξάμενος] τὴν εὔνοιαν προσ-
[δέδεκται τὸν δῆμ[ον] ἡμῶν πρός τε τὴν φί[ιλίαν] καὶ
συμμα[χίαν.
The meaning ‘wait for” may be illustrated from P Oxy
II. 2957 (¢. A.D. 35) προσδέχου is τὸν ἐνιαυτὸν Λουκία,
“let Lucia wait until the year’: cf. the illit. Ost 1089°
(B.C. 135-4) προστέχομαι ἂς Sérwkas ‘Paddvw (δραχμὰς) vy,
“Tam waiting for the 450 dr. you have given to Radanus,”
P Hib I. 588 (B.c. 244) τοῦτο δέ σοι προσδέξομαι is rendered
by the editors ‘and for this sum I will be responsible (Ὁ) to
you” with reference to a proposed loan: they compare
P Petr III. 64(4)** (ἐξεδέξατο) and 80(4)! (προσεδέξατο). In
P Frankf 19° 8 (B.c, 214-213) προσδέχομαι is intrans.
The double comp. προσεισδέχομαι occurs 62s in P Goodsp
Cairo 78:13 (B.c. 119-118).
“cc
προσδοκάω,
“expect”: cf. P Flor II. 1271 (A.D. 256) σὺν θεῷ φάναι
προσδόκα ἡμᾶς τῇ Ky, P Oxy VIII. 11584 (iii/a.p.)
Ba<pa> θῆς (/. THs) ἡμέρας προσδοκῶμέν σαι ἐλ[θεῖ]ν πρὸς
ἡμᾶς, ‘‘ many times in the day we expect you to come to us”’
(Ed.), and Preésigke 4317°4 (c. A.D. 200) προσδοκῶ σοι
γεγύμνωμαι kal ὕβρισμαι pars παρὰ πάντων τῶν συμπο-
λιτῶν. In P Oxy VII. 10218 (a.D. 54), a notification of the
accession of Nero, the Emperor is described as ὁ δὲ τῆς
οἰκουμένης καὶ προσδοκηθεὶς καὶ ἐλπισθείς, ‘the hope and
expectation of the world”: cf. the Christian P Lond 192815
(mid. iv/A.D.) <> διὰ τοῦ κυρίου ἡμῶ(ν) Χρηστοῦ διὰ
τῶν ὑμῷν εὐχῶν προσδοκοί-- ω)μένη ἐλπίς. A unique
constr. is found in Diog. Oenoand, (ed. William) p. 597 μετὰ
δὴ τοιούτων ἡμᾶς ἀγαθῶν προσδόκα, μῆτερ, χαίροντας αἰεί.
προσδοκία,
“expectation ’’: P Tebt I. 24} (B.c. 117) οὐκ ὀλίγω[ν]
ἐν προσδοκίαι ὄντων, ‘there was a general expectation ”
(Edd.). A report from the Jewish War in the time of
Trajan, Chrest. I. 161, begins with the statement that the
last hope against the unholy Jews lay in the rising of the
villagers—pta ἣν ἐλπὶς kal λοιπὴ προσδοκία ἡ τῶν ἀπὸ τοῦ
νομοῦ ἡμῶν ἀθρώων κωμ[η]τῶν [πρὸ]ς τοὺς ἀνοσίους ᾿Ιο[υ-
δαί]ους [. .]. μη. The same document shows the adj.
προσδόκιμος. In a deed of divorce, P Flor I. 9318 (a.p.
569), the couple announce that mapa προσδοκίαν, ‘contrary
to expectation,’’ their married life had suffered ἐκ σκαιοῦ
πονηροῦ δαίμονος, ‘‘at the hands of a mischievous evil
demon.” In Preisigke 2011 ἸΤροσδοκία occurs as a proper
name.
,
προσεέαω
προσεάω.
We chronicle this verb from Ac 277, where Ramsay
renders ‘‘as the wind did not permit our straight course
onwards,” if only for the sake of drawing attention to the
fact that it is one of the few words left in the NT of which
Grimm’s dictum holds good, ‘* Not found elsewhere.”
προσεργάζομιαι,
“gain besides ’’ by working, in the NT only in Lk 197°.
For the double compd. προσεξεργάζομαι, see Sy// 538
(=% 970)! (B.c. 288) with reference to the pillars of a
temple—mpocetepyacapévovs σφόνδυλον ἑκάστωι τῶι
κίονι. -
προσέρχομαι.
The semi-technical use of this verb of the approach of the
worshipper to God is frequent in the LXX, and is found
septies in Heb, twice (10! 33) without an obj. : cf. P Giss I.
204 (beg. ii/a.p.) (= Chrest. I. p. 124) ἀξιώσεις ody δίστι-
Xov αὐτῶι γραφῆναι, ἵνα ἀξίως σου kal τῶν θεῶν ἀόκνως
προσέλθῃ, of worship to be performed at a private shrine of
the Dioscuri. See also Dio Cassius ἵν]. 9 τοῖς θεοῖς προσερ-
χώμεθα. The verb is similarly used of approach to a
court in P Oxy VIII. rr1g® (A.D. 254) προσήλθομεν τῇ
κρατίστῃ βουλῇ. Other exx. of προσέρχομαι c. dat. are
P Oxy I. 7622 (A.D. 179) οὐκ οὖσα δὲ προαιρέσεως προσέρ-
χεσθαι τῇ τούτου κληρονομίᾳ, ‘Cas I have no intention of
entering on his inheritance ’’ (Edd.) (cf. adire hereditatem),
and P Ryl II. 2348 (ii/A.D.) per’ dJACyov δέ μου προσελθόντος
τῷ y[pap]paret. The absol. use is seen in P Oxy I. 40*
(ii/iii A.D.) προσελθ[ό]ντίος Ψάσνι]ος kal εἰπόντος, ‘* Psasnis
appeared and said.”
No adequate parallel has yet been found to the meaning
“consent to” required by the context in 1 Tim 6%: Field
(Wores, p. 211) appears to favour Bentley’s conjecture προσ-
ἔχει for προσέρχεται, but see Parry ad . A proverbial
phrase is found in a new Comic Fragment (P Berol 9941" 1)
—bvos προσέρχεται (of one coming to a vacant seat at a
banquet).
προσευχή.
For a pagan instance οἵ προσευχή in the general sense
of ‘‘ prayer,” ‘‘ supplication,” we can now cite the interest-
ing letter, BGU IV. τοϑοῦ (iii/A.p.) (= Chrest. I. p. 564),
in which a father congratulates his son on his marriage kata
τὰς κοινὰς ἡμῶν εὐχὰς Kal προσευχάς.
Exx. of προσευχή as a Jewish “‘ place of prayer,” as in
Ac 1618 (cf. 3 Macc 72°), are readily forthcoming from both
the papyri and the inscrr. Thus as early as B.C. 217 we
have a petition from a village of the Fayiim, P Magd 35
(= Chrest. I. p. 80), regarding a garment deposited ὃ ἐν τῆι
προσευχῆι τῶν ᾿Ιουδαίων, to await a judicial decision as to
the rightful owner. And in P Tebt I. 8615 (late ii/B.c.)
we read of a προσευχὴ Ιουδαίων with a Διὸς παρά(δεισος)
near at hand. From Roman times comes aseries of accounts
from the waterworks of the metropolis (? Hermopolis), P
Lond 117757 (A.D. 113) (=III. p. 183) ἀρχόντων *I[ov)-
Salwv προσευχῆς Θηβαίων μηνιαίω(ν) (δραχμῶν) ρκῆ, “* the
rulers of the proseucha of the Theban Jews 128 drachmae a
month.’’ The same document mentions © a εὐχεῖον rated
~
547
προσέχω
at the same amount as the προσευχή, viz. 768 drachmae ;
but there is nothing to determine how the two are related
(cf. Moulton Exp 7’ xix. p. 41).
Amongst the inscrr. a special interest is attached to the
ili/B.c. inscr. cited s.v. πλάξ, OGZS 1298 (= Chrest. I.
p. 79), where the right of asylum is granted to a Jewish
proseucha—riv προσευχὴν ἄσυλον. See further 26. 7267
(B.c. 246-221) ὑπὲρ βασιλέως Πτολεμαίου καὶ βασιλίσσης
Βερενίκης ἀδελφῆς καὶ γυναικὸς καὶ τῶν τέκνων τὴν
προσευχὴν οἱ ᾿Ιουδαῖοι, 10. 96° (B.c. 205-181) οἱ ἐν ᾿Αθρίβει
᾿Ιουδαῖοι τὴν προσευχὴν Θεῷ Ὑψίστῳ, and of a later date
26. 101° ‘Epplas καὶ Φιλ(ω)τέρα ἡ γυνὴ καὶ τὰ παιδία τήνδε
ἐξέδραν τῆι προσευχῆ(ι). Mention may also be made of a
Jewish deed of manumission, Zatyschev 11. 52, where a
Jewess announces the freedom bestowed on a slave ὅ ἐπὶ
τῆς [προ]σευχῆς, ‘in the proseucha,’’ i.e. in the presence
of the congregation. Noteworthy too are the further words
of the same inscr. 13 χωρὶς is τ[ὴϊν προ[σ]ευχὴν θωπείας τε
καὶ προσκα[ρτερ]ήσεως, ‘besides reverence and constancy
towards the place of prayer,” if only because of the
association of προσευχή and προσκαρτέρησις (cf. Ac 1*a/.):
see Schiirer Geschichte? iii. p. 53, Deissmann 2.4. p. 100 nt.
From the above instances it will be seen that προσευχή 1s
used -- συναγωγή, but as Curtius (2x~ VII. iv. p. 454)
remarks ‘every προσευχή is not therefore a synagogue.”
Additional exx. will be found in Strack’s paper on Ptolemaic
inscrr. in Archiv ii. p. 537 ff., where he notes five Jewish
“places of prayer” in Upper Egypt, and many in Lower.
For προσευχή, as a place of heathen worship, we may
recall Latyschev I. 987 (= C7G 11. 2079) &px[ovtes] τὴν
προσευχὴν ἐϊπεϊσκεύασαν τῇ ἑαυϊτῶν] προνοίᾳ στεγά-
σαντες] ἀπὸ τοῦ θεοῦ μέχρι... Boeckh (C/G ad 4) defines
προσευχήν as ‘sacellum adorando deo destinatum,’” the
particular god being uncertain, but it should be noted that
Schiirer (Geschichte, ii. p. 444) thinks that Jewish influence
is possible in this case.
προσεύχομαι.
An interesting ex. of this verb, which is always used of
prayer to the gods or to God, is afforded by P Cairo Zen
59034 (B.C. 257). A certain Zoilos had been ordered by the
god Sarapis to inform a high State official Apollonios that a
temple should be erected to him. Zoilos neglected the
charge and in consequence was thrown into a serious illness
κινδυνεῦσαί [pe. But on praying to the god and promising
to do his bidding he was healed—* προσευξάμενος δὲ]
αὐ[τῶι, ἐ]άμ pe] ὑγιάσηι, διότι ὑπομενῶ τὴν ληιτοϊῃυρ)γίαν
καὶ ποιή[σει]ν τὸ ὑφ᾽ αὑτοῦ προστασσόμενον (supply ὑγιάσ-
θην). [An important commentary on the whole letter is
supplied by Deissmann Zxf. VIII. xxiv. p. 420ff.J. Cf.
Pretsigke 3740 (i/a.b.) ΓἌττηος προσεύχετα[ι] τοῖς <ey>
᾿Αβύτο “νὰ θεοῖς, ἵνα ὑγιαίνῃ. See also 5.2. εὔχομαι.
προσέχω
is used absol. = ‘‘attend to,” ‘‘pay attention to’’ in
P Magd 225 (p.c. 221) ὁ δὲ οὐ προσέσχεν, and c. gen. in τό.
3 recto” (B.C. 221) οὐ προσέσχηκεν ἡμῶν : cf. also P Par 457
(B.C. 152) (= UPZi. p. 329) προσέχων μὴ εὕρῃ τι κατὰ σοῦ
ἱπῖν, ‘while I am taking heed lest he should find anything
to say against you”: cf. Lk 214, Heb 2".
>
,
προσηλοω
A good parallel to 1 Tim 415 is afforded by P Oxy III.
53144 (ii/A.p.), where a father writes to his son τοῖς βιβλίοις
cov αὐτὸ μόνον πρόσεχ[ε] φιλολογῶν, ‘give your undivided
attention to your books, devoting yourself to learning” (Edd.) :
cf. P Petr 11. 204-1 (B.c. 252) μὴ προσεσχηκέναι τῆι...
ἐπιστολῆι ‘has not attended to the letter” (cf. Ac 8°), P Tebt
II. 4τοῦ (A.p. 16) Σωτηρίχω[ι] τῶν AdEwr . . [.] πρόσεχε,
“ give heed to Soterichus the stonemason,” P Oxy VI. 930"4
(ii/iii A.D.) ἠμερίμνουν yap περὶ αὐτοῦ εἰδυῖα ὅτι κατὰ
δύν[α]μιν μέλλει σοι προσέχειν, ‘for I had no anxiety about
him, knowing that he intended to look after you to the best
of his ability” (Edd.), 16. XIV. 1682! (iv/a.p.) τὸ τέκνον
σου τοῖς ἔργοις ἑαυτοῦ προσεχέτω. See also P Tor I. 11%
(B.C. 117-116) μὴ προσεκτέον αὐτῶι παρ᾽ ἕκαστα περισπᾶν
τοὺς περὶ τὸν ‘pov.
For the subst. προσοχή, as in Sap 618, cf. P Par 63"
(B.c. 164) (=P Petr III. p. 20) μετὰ τῆς ἐνδεχομένης
προσοχῆς, ‘with fitting care,” and P Tebt I. 2775 (cited s.z.
ἐνθυμέομαι).
προσηλόω,
“nail to’’ (Col 215: cf. 3 Macc 4°): Syl? 58820 (c. B.c.
180) ἄλλα xplvoa maytoSara..... . προσ]ηλωμένα,
7b. 349 (=%764)® (c. B.C. 45) ταῦτα ἐν δέλτωι χαλκῆι
γεγραμμένα προσηλῶσαι ἵνα ἐξῆι, and 7d. 366 (= 5 799)" Ὁ
(A.D. 38) τό τε ἐργαστήριον αὐτοῦ φανιδίοι[ς] προσηλοῦσθαι.
Cf. P Tebt IT. 33215 (a.p. 176) τὰς θύρ[α]ς ἐξηλώσαντΊ]ες,
“extracting the nails from the doors.”
προσήλυτος,
“ἐᾷ proselyte,” lit. ‘one that has come to’’ Judaism from
some Gentile religion, occurs gzater in the NT, but is not
found in classical literature, unless in the Scholium on Apoll.
Rhod. i. 834 καθάπερ μετοίκους διατρίβειν καὶ προσηλύτους
(cited by Hort χ Pet. p. 154). A Cyrenaicinser., Prezsigke
1742, records some interesting names—Iwofs Κρίσπον
..» Λύκα Γαίου. . Σάρρα προσήλυτος.
πρόσκαιρος,
which occurs first in 4 Macc 15 8,33, is used in the NT =
‘* for a season,” ‘‘ transitory ’’ (2 Cor 418). The word is found
in anedict of Caracalla, P Giss I. 40% 38 (A.D. 215) (Ξε Ολγεςέ.
I. Ρ. 39) πρ]αγματείας προ[σ]καίρου, with the meaning ‘‘in
season,” ‘‘opportune’’: cf. OG/S 669" (i/A.D.) τὴν πρόσ-
καιρόν τινος ἀδικίαν μειμησάμενος, where the editor defines
it as ‘“‘temporis cuiusdam rationibus accommodatam,” and
Syll 737 (=*% 1109)*4 (A.p. 178) εἴ τις πρόσκαιρος ἑορτὴ τοῦ
θεοῦ, with reference to a feast which took place on a special
occasion. See also Pelagia-Legenden p. 127° ἐγὼ μὲν ἠλευ-
θέρωσα ὑμᾶς ἀπὸ τῆς προσκαίρου δουλείας.
προσκαλέω.
For the mid. ‘‘ call (someone) to myself,” which alone is
found in the NT (Mt 10! a/.), cf. P Amh II. 352? (B.c. 132)
προσκαλεσάμενος Tov Ilaakaow, P Fay 12% (c. B.C. 103)
προσκαλεσάμενοι τόν τε Διοκλῆν καὶ ᾿Αμμώνι[ο]ν, Sy// 177
= 3344)" (6. B.C. 303) ἐξέστω τὸν ἀποδημοῦντα πρ]οσκα-
λέσασθαι ἀπὸ τοῦ ἀρχείου καὶ awd τῆς οἰκίας, and see
Proleg. p. 157. The pass. occurs in P Tebt I. 588 (B.c. 111)
οὐδαμῶς προσκεκλήμεθα, ‘we have not yet been sum-
moned.”’
548
[2
προσκεφαλαιον
προσκαρτερέω.
For προσκαρτερέω, ‘‘continue steadfastly” in a certain
course of action, as in Ac 64, Rom 1212, cf. the oath of a
strategus on taking office, P Oxy I. 825 (iii/A.D.) mpookap-
τερῶν τῇ στρατηγίᾳ ἀδιαλίπτως els τὸ ἐν μηδενὶ μεμφθῆναι.
Similarly P Lond 90457 (A.D. 104) (ΞΞ III. p. 125, Se/ectzons,
p- 73), an order to certain persons to return home, in order
that they may carry out the census and τῇ προσ[ηκού]σῃ
αὐτοῖς γεωργίαι προσκαρτερήσωϊσιν, ‘‘and continue stead-
fastly in the husbandry that belongs to them,’’ and P Amh
II. 653 (early ii/A.D.) a petition of two brothers, who had
been chosen as cultivators of the royal domains, that one of
them should be released ἵνα δυνηθῶμεν kal τῇ ἑαυτῶν γεωργίᾳ
προσκαρτερεῖν, ‘‘in order that we may be able to attend to
our own cultivation as well” (Edd.). Other exx. c. dat. rei are
P Oxy ILI. 5309 (ii/a.p.) ἐπὶ μάτη[ν] δὲ τῶι τοῦ Tlavoiplwvos
τοσοῦτον χρόνον προσκαρτερίῶ, “1 have been so long
engaged with Pausirion’s business to no purpose,” Preisigke
4284) (A.D. 207) ταῖς ἐπιβα[λ]λούσαις Apeltv] χρείαις
προσκαρτερεῖν, and Vett. Val. 220% οὐ προσκαρτεροῦσι δὲ
ἐλπίδι.
The verb is common = “‘attend”’ a court, e.g. P Oxy II.
2611 (A.D. 55) οὐ δυναμένη προσκαρτερῆσαι τῷ κριτηρίῳ
διὰ γυναικείαν ἀσθένειαν, 1ῤ. 26014 (A.D. 59) προσκαρτερή-
σειν μέχρι οὗ ἃ ἔχωμεν προς ἑαυτοὺς ἐγ[β]ι.βασθῆι, “remain
until our suit is decided” (Edd.), and P Hamb I. 47(4.}. 87)
προσκαρτερήσι(ί-- et)y τῴ ἱερωτάτῳ τοῦ κρατίστου ἡγεμόνος
. . . βήματι (see the editor’s note).
For the verb c. dat. pers. cf. P Giss I. 79-9 (c. A.D. 117)
᾿Εἰπαφρόδειτος ἕως τούτου οὐδὲν ἀμελέστερον ποιεῖ, ἀλλὰ
προσκαρτερεῖ ἡμῖν καὶ πᾶσι τοῖς πράγμασι σου, P Lond 196%
(c. A.D. 138-161) (ΞΞ 11. p. 153) προσ[κ]αρτερεῖν to Νεοκύδει,
and P Oxy XIV. 1764% (iii/A.D.) πολ[λ]αὶ ἡμέραι (nom.
pend.) προσκαρτεροῦμεν Φιλέᾳ τῷ μοσχομαγ[ε]ίρῳ, ‘* for
many days we have been waiting for Phileas the butcher.”
The verb is used absolutely in PSI. VI. 598? (iii/B.c.)
προσκαρτέρησον οὖν ἕως dv’ Eréapxos παραγένηται.
προσκαρτέρησις.
The only reference for this subst. in 1,58 is Eph 618, and
Thayer includes it in his ‘‘ Biblical” list. Two other exx.
can, however, now be quoted from two deeds of manumission
from Kertch (Panticapaeum) on the Black Sea. The earlier
of these, Zatyschev II. 53!#: (a.p. 81), runs—xwpls is τὴ]ν
προ[σ]ευχὴν θωπείας τε kal προσκα[ρτερ]ήσεως, ‘* besides
reverence and constancy towards the place of prayer’’: see
Deissmann ZAZ p. roof., and, independently, Hicks J 7S
x. p. 571 f.
προσκεφάλαιον,
‘pillow,’ ‘‘cushion” (Mk 4838: cf. P Eleph 5° (B.c.
284-3) στρῶμα a, προσκεφάλαια B, P Oxy X. 127779 (A.D.
255) πέπρακα τὸ τρίκλινον kal τὰ προσκεφάλαια, “1 have
sold the couch and the cushions.” In the Κολακεία of
Theophrastus p. 40%f (ed. Jebb), the flatterer is represented
as τοῦ παιδὸς ἐν τῷ θεάτρῳ ἀφελόμενος τὰ προσκεφάλαια
αὐτὸς ὑποστρῶσαι, “taking the cushions from the slave in
the theatre, and spreading them on the seat with his own
hands.”
TpookAnpow
προσκληρόω.
In Ac 174, the only occurrence of this verb in the NT,
προσεκληρώθησαν is best understood with a pass. meaning
answering to its pass. form, ‘‘ were allotted to’’: cf. OG/S
257° (B.C. 109) Σελευκεῖς τοὺς ἐν Πιερίαι τῆς ἱερᾶς καὶ
ἀσύλου [ἐξ ἀρχῆς] μὲν τῷ πατρὶ ἡμῶν προσκληρωθέντας,
with Dittenberger's note. See also P Par 63.1.18 (B.c. 164)
ἔδει μὲν οὖν δημοδικῇ παιδήᾳ προσκεκληρωμένον καὶ μεμνη-
μένον τῆς ἐκ παιδὸς πρός τε τὸν ἡμέτερον πατέρα κτλ.
πρόσκλησις.
For this word = “" judicial summons,”’ “‘ invitation,” which
is read in 1 Tim 524 AD a/., we may cite BGU IV. 113154
(B.C. 13) μὴ tplordépev] πρόσκλη(σιν) ἢ διαστολ(ήν).
See σιν, πρόσκλισις.
προσκλίνω,
“incline towards,” ‘‘attach myself,’ is found in the NT
only in Ac 588 (cf. 2 Macc 1424), where Blass ad /. notes that
“‘apparet de secta magis agi quam de seditione”: cf. Clem.
R. 47 προσεκλίθητε yap ἀποστόλοις μεμαρτυρημένοις
(“attested”), and the intrans. use of the verb in Polyb.
iv. 51. 5-
πρόσκλισις.
Like its verb, πρόσκλισις is a NT Gm. εἰρ., 1 Tim 524,
where it has the meaning of ‘‘ partiality.”’ It is found ¢ex in
Clem. R. (21, 47, 50).
προσκολλάω,
**stick to,” ‘‘cleave to,” is used metaphorically, as in
Eph 581 (cf. Mk τοῦ D) guater ina vi/a.p. Will, P Oxy XVI.
1901, in which a man makes certain dispositions with regard
to the wife who had been ‘‘ joined” to him, e.g. 2° τὴν
πρ]οσκωλληθεῖσάν μοι γυναῖκα. For the subst. προσκόλ-
Anois see P Lond 11779 (a.D. 113) (ΞΞ 111. p. 189). Cf.
σῦς κολλάω.
προσκόπτω.
The metaph. use of this word in the NT “‘stumble at,”
“take offence at,” as in 1 Pet 28, may be illustrated by
M. Anton. vi. 20, x. 30. The verb is found in Sy// 9854
(i/A.D.), unfortunately in a broken context. For the adj.
προσκοπτικός see Vett. Val. pp. 6524, 6822, 212}.
προσκυνέω,
“do obeisance ἴο,᾿᾿ “‘ worship,” used generally of a god,
as P Flor III. 332" (i/ia.D.) καὶ οὔϊτε ἐλουσάμην [οὔ]τε
προσεκύνησα θεοὺς φοβουμένη σου Td μετέωρον. In Ptole-
maic inscrr. the verb is construed with the acc., never the
dat., as often in the NT (see Proleg., p. 64), e.g. OG/S 184°
(i/B.C.) προσκεκύνηκα τὴν μεγίστην θεὰν κυρίαν Σώτειραν
Ἶσιν.
P Giss I. 115 (a.p. 118) (= Chrest. I. p. 527) ἐπ--εξὶ
ἐγὼ ob πάρειμει προσκυνῆσαί σε τὸν τιμιώτατον, 20. 171} (a
slave to her master—time of Hadrian) (= Chres¢. I. p. 566)
ὥφελον ci ἐδυνάμεθα πέτασθαι καὶ ἐλθεῖν kal προσκυνῆσαί
σε, BGU II. 42315 (ii/a.pD.) (= Selections, p. 91) ἵνα σου
προσκυνήσω τὴν Xépay, and P Tebt II. 286%% (a.p. 121-
549
προσλαμβάνω
138) προσκυνεῖν] ὀφείλοντες τὰς ἀναγνῳ[σ]θείσας τοῦ θεοῦ
T[p]atavod . . . ἀποφ[ά]σεις, ‘as we are bound to respect
the rescripts of the deified Trajan’’ (Edd.) are exx. of προσ-
κυνέω with an object other than a god, though the last
instance falls little short.
Often the verb is without object. Thus P Par 4933 (before
B.C. 161 or 160) (= UPZi. p. 309) ἐ[ὰ]ν ἀναβῶ κἀγὼ προσ-
κυνῆσαι---ἃ very close parallel to Ac 241}: Syl/ 807
(= *1173)* (ii/A.D.) ἐχρημάτισεν (sc. Asclepius) ἐλθεῖν ér[l
τὸ] ἱερὸν βῆμα καὶ προσκυνῆσαι: P Tebt 11. 4167 (ii/a.p.)
ἐγενάμην εἰς ᾿Αλεξάνδριαν προσ[κ]υνῆσαι, “I came to
Alexandria to pray ᾿᾿ (Edd.).
weakened into ‘‘ honour,’’
Hand. p. 352.
The subst. προσκύνημα, not in the NT, is used in in-
numerable pagan letters in the formula τὸ προσκύνημα σου
ποιῶ παρὰ (τῷ δεῖνι) θεῷ and the like, e.g. BGU III. 846?
(li/A.D.) (= Selections, p. 93) τὸ προσκύνημά σου [ποι]ῶ
kat αἱκάστην ἡμαίραν παρὰ τῷ κυρίῳ [Σερ]άπειδει : cf.
P Oxy III. 5285 (ii/a.b.) τὸ προσκύνημά σου πυῶ παρὰ τῇ
σε φιλούσῃ Θοήρι, ‘I perform the act of veneration on your
behalf to Théeris who loves you’”’ (Edd.). Fora possible
ex. of προσκύνημα ποιέω occurring in a Christian letter, see
“ὁ. XIV. 1775 (iv/A.D.) τὸ προσκύνημά cov ποιῶ καθ᾽
ἑκάστην ἡμέραν παρὰ τῷ δεσπότῃ θεῷ ὅπως ὁλόκληρόν σε
ἀπολάβῳ : see Ghedini Let/ere, p. 254 f.
ΤΙροσκύνησις is found in the late P Oxy I. 128 wersol3
(vi/vii A.D.) ἡγείσθω τῆς ἐπιστίο]λῆς ἡ ἐποφειλομένη κατὰ
Χρέος προσκύνησις τῇ ὑμετέρᾳ ἐνδοξότητι, ‘in the forefront
of this letter we would place our due and fitting obeisance to
your excellency ᾿᾿ (Edd.).
In MGr the meaning is
see Thumb
“offer respects ’’:
προσκυγητής,
“a worshipper.’’ For this word in Jn 45, Deissmann
(ZAE, p. 99) following Cremer (Addenda p. 1120) cites
from pre-Christian Greek an inscr. from Apamea in Syria
(Waddington 3,2720a) containing a decree drawn up in the
interests of ‘‘ the worshippers that come up ’’—tots ἀνιοῦσει
(ἀνιοῦσι, Cremer) προσκυνηταῖς. The word is again found
in the iii/A.D. inscr. from the same district C/G IV. 4474°4.
προσλαλέω,
“speak to,” in NT only in Ac 133%, 2829; cf. Theophr.
Char. p. 104% ed. Jebb, where the loquacious man is
described as τοσαῦτα προσλαλῶν τοῖς παιδοτρίβαις καὶ
διδασκάλοις, ‘chattering at this rate to the trainers and
masters,”
προσλαμβάνω
is found only in NT in mid. = ‘‘take to oneself,” ‘‘re-
ceive”: cf. BGU IV. 114197 (B.c. 14) δὶς προσελαβόμην
αὐτὸν els οἶκον παρ᾽ ἐμέ (cf. Philem 17), P Fay 121° (c.
B.C. 103) προσλαβόμενος συνεργὸ[ ν] ᾿Αμμώνιον, P Amh 11.
τοοῦ (A.D. 198-211) προσελάβετο τὸν Κορνήλιον κοινωνόν,
P Oxy I. 71° (Δ.Ὁ. 303) προσελαβόμην ἐμαυτῇ εἰς
βοήθειαν... Σεκοῦνδον, and Ῥ Leid W*¥#i 55 (ii/iii a.D.)
προσείλημμαι τὴν δύναμιν τοῦ ᾿Αβραάμ. In P Lond 23
rectou-21 (B.c. 158) (=I. p. 38, UPZ i. p. 153) the verb
is used asa“. ¢. for enrolment in the army, προσλαβέσθαι
τὸν προωνομασμένον μου ἀδελφὸν ᾿Απολλώνιον eis τὴν
,
προσμένω
Δεξειλάου σημέαν (‘6a band under one standard”). In
Menandrea p. 3°? the verb = ‘* borrow.”
προσμένω,
“remain,” ‘‘stay on”’: P Vat Al®(B.c. 168) (= 07) Ζ 1.
Ῥ. 303) οὐ yap πάντως δεῖ στενῶς ἐπανάγοντά σε προσμέ-
vey ἕως τοῦ πορίσαι τι, “ἴογ, if you find yourself in
difficulties, you ought not in any case to remain until you
provide something,” .Sy//3 6157 (B.C. 180) ὅσον χρόνον
ἀξίωσαν αὐτὸν τοὶ κατεσταμένοι ὑπὸ τᾶς πόλιος, ἐπὶ ταῦτα
ποτέμεινε.
προσορμίζω,
‘“bring to anchor” (Mk 658): cf. the similar use of
προσορμέω in P Leid Uti? (B.c. 343) (=I. p. 123, ΡΖ
i. p. 370), where Nektonabos dreams in the Serapeum that
he saw a papyrus boat (πλοῖον παπύρινον) προσορμῆσαι eis
Μέμφιν, and P Goodsp Cairo 114 (iv/A.p.) ἐνεβάλου els τὸ
προσορμοῦν πλοῖον . . ξέστα[ς] ἰταλικ(οὺς) ἑκατὸν τέσσα-
ρας μόνους.
προσοφείλω.
This NT ἅπ. εἰρ. -- ““ονγεὲ besides or in addition” (Philem
19: cf. Field Mores, p. 225) is common in our documents,
although it is not always easy to distinguish it in meaning
from the simple ὀφείλω : P Hib 1. 110%° (accounts—e, B.C.
270) προσωφείλησα σὺν [ἀνηλώμασιν, ‘I owed an ad-
ditional sum with expenses,”’ 76. 6314 (c. B.C. 265) σὺ οὖν
διόρθωσαι αὐτοῖς τὸ λ[ο]ιπὸν ὃ προσοφείλεις μοι, “40 you
therefore settle with them the remainder owing from you to
me” (Edd.), PSI IV. 3607 (B.c. 252-1) ἵνα κο[μ]ΐίσωνται
Tov προσοφειλόμενόν σοι σῖτον (with editor’s note), P Par
2644 (B.c. 162) (= UPZ i. p. 248, Selections, p. 17) ém-
λαβόντα παρ᾽ ἡμῶν τὴν γραφὴν τῶν ὀφειλομένων ἡμῖν
δεόντων καὶ τίνα πρὸς τίνας χρόνους προσωφείληται καὶ
ὑπὸ τίνων, “ when he has received from us the written list
of the necessaries owing to us and what further debts are
due us along with the periods for which they have been
owing and the persons who owe them,” and P Oxy I. τοι
(A.D. 142) ὃ 8 ἂν προσοφειλέσῃ 6 μεμισθωμένος ἀποτεισάτω
μεθ᾽ ἡμιολίας, ‘‘ any arrears owed by the lessee shall be paid
with the addition of half their amount” (Edd.).
προσοχθίζω
occurs in Heb 310,17 in citations from the LXX, where
ea DOL
the verb denotes ‘‘am disgusted with, For
the subst. προσόχθισμα see 3 Kingd 16%.
προσπαίω.
It is difficult to find any good parallel for the meaning
“fell upon,” ‘“‘struck against” which προσέπεσαν requires
in Mt 72° (but see Prov 25°°, Sm Ps go(g1)!*). In these
circumstances Lachmann has conjectured a reading προσέ-
παισαν, and is supported by Nestle ZVZ IV ix. (1908), p.
252 f.
πρόσπεινος,
“very hungry,” Ac rol: one of the rapidly decreasing
number of NT words, of which it can be said, ‘‘ Not found
elsewhere” (Grimm).
550
,
7 POOTOPEVOLAL
προσπίπτω.
For the literal meaning ‘fall upon” in Mt 735 see s.v.
προσπαίω, and for the derived sense ‘fall at one’s feet,”
“‘supplicate,” cf. the Christian amulet BGU III. 954%
(vi/A.D.) (= Selections, p. 134) ἅγιε Σέρηνε, πρόσπεσε ὑπὲρ
ἐμοῦ, ἵνα τελείως ὑγιανῶ.
The verb is common in our sources =“ befall,” ‘“‘happen,”
e.g. PSI VI. 61.418 (iii/B.c. )sypade δὲ kal “Hpaydpar, ἐάν τί
σοι προσπίπτηι τῶν καθ᾽ αὑτόν, ἐπιμελῶς, 26. TV. 3401" :
(B.C. 257-6) ὥστε] μηδεμίαν ὑποψίαν ἐκείνωι γε προσπεσεῖν,
P Hib I. 784 (B.c. 244-3) ὅταν λειτουργία προσπέσηι
ἀπολύειν αὐτούς, “to release them when service falls to
their lot,” P Par 399 (8.6. 161) (= UPZ i. p. 143) καθότι
προσπίπτει μοι, BGU IV. 120618 (B.c. 28) ἐάν τι ἄλλο
προσπέσῃ, σημανῶι σοι, and 26. III. τοῖ τῖϊ: 15 (ii/A.D.) κἄν
τί σοι προσπίπτηι περὶ τῶν ἐναντίων. In P Cairo Zen
590317 (B.C. 258) reference is made to some iron as a
necessary part of a boat’s equipment—rd[v σί]δη[ρ]ον dv
{a]vaykatov ἣν ὑπάρχειν ἐν τῶι πλοίωι πρὸς τὰς προσ-
πιπτούσας χρείας. P Petr Il. 38 verso (c)! (Ptol.) τὰ
προσπί[ίπτἼ]ον[τα describes cases ‘‘falling” to a judge to
decide.
An interesting use of the verb shows it = ‘‘come to my
ears or to my knowledge,” e.g. P Par 6339 (B.c. 164)
(=P Petr III. p. 20) ἡμῖν προσπέπτωκεν, Witkowski?
p. 968 (B.c. 131-0) (= P Revill Mél p. 295, Archiv ii.
p-. 518) προσπέπτωκεν <yap> Παὼν ἀναπλεῖν ἐν τῶ
τῦβι <p(qvi)>, and P Oxy VII. 1027? (i/aA.D.) προσέπεσέν
μοι.
προσποιέω.
In P Oxy I. 12121 (iii/A.D.) μὴ προσποιήσῃς πρὸς τοὺς
κυρείους αὐτῶν, the editors translate ‘“‘don’t make over
anything to their masters,” but suggest that the verb may
have the sense of the mid. ‘‘don’t make any pretence.”
This is the meaning generally given in its only NT
occurrence Lk 248 (cf. Job 1914), but see Plummer /CC
ad 1.
Other exx. from the Kow# are P Oxy III. 531° (ii/a.D.)
μηδὲν προσποιηθῇς ἕως ἐπ᾿ ἀγαθῷ πρὸς σὲ παραγένοί --ω)-
μαι, ‘claim nothing until I come to you auspiciously”
(Edd.), and the fragmentary PSI III. 220% (iii/A.D. )
προσεποιήθην. See also the description of the ironical man
in Theophr. Char. p. 521° (ed. Jebb) προσποιήσασθαι ἄρτι
παραγεγονέναι, ‘he will pretend that he has just arrived,”
Ga
προσπορεύομιαι,
“come near,” ‘‘approach,” is now read by Cronert and
Wilcken (see Berichtigungen, p. 126) in P Eleph 18° (B.c.
223-22) προσπο[ρε]ύονται ἀγοράζοντες κτλ. : cf. P Magd
27° (B.c. 218) μὴ ἐπιτρέπηι προσπορεύεσθαι, P Par 50°
(B.c. 159) (= UPZ i. p. 365) ᾿Απολλώνιον εἶδον, προσ-
πορεύεταί pot, P Amh 11. 3317 (c. B.C. 157) τοὺς προσπορενυο-
μένους συνηγόρους πρὸς τὰς προσοδικὰς κρίσεις, “ὁ advo-
cates who take up revenue cases” (Edd.), and from the
inscrr. Sy// 177 (=3344)122 (c. B.c. 303) διὰ τὸ τὰ ἐκ τῶν
προσόδων γινόμενα κατὰ χρόνους προσπορεύ[εσθαι ὑμῖν
μακροτέρους.
In the NT the verb is used only in Mk 10%, and is
προσρήγνυμι
one of many exx. of this writer’s preference for compounds
of πορεύομαι : indeed, except in 9%°, he does not use the
simple verb at all. As Mark’s Greek culture was manifestly
small, Harnack’s thesis in his ‘‘ Sayings of Jesus” as to
the connexion between culture and compound verbs cannot
pass unchallenged: see further Κα. VII. vii. p. 411 f.
προσρήγνυμι,
“dash against,” Lk 64f: cf. M. Anton. iv. 49 ὅμοιον
εἶναι τῇ ἄκρᾳ ἣ διηνεκῶς τὰ κύματα προσρήσσεται, “be
like the promontory whereon the waves break unceasingly.”’
προστάσσω,
“appoint,” is read in the critical text of Ac 1725: cf.
P Amh II. 2950 (c. B.c. 250) βασιλέως προστάξαντος... .,
and P Tebt I. 7% (B.c. 114) βασιλέων προσταξάν των
μηθένα τῶν ἐπὶ τῶν κριτηρίων Kal τῶν ἄλ[λ]ων τῶν πρὸς
χρείαις δέχεσθαι ἐγκλήματα. . ., ‘‘the sovereigns decree
that neither anyone who exercises judicial functions nor any
of the other officials shall receive complaints . . .,” where
the editors note that the formula βασιλέων προσταξάντων
“appears to be used in cases where the following decree
is not quoted in its exact words, whether because it was
extracted from a series or because the construction is altered
to oratio obligua.” See also P Reinach 18?! (B.c. 108)
παρὰ Ta... προστεταγμένα. The verb is common in
the inscrr., e.g. Sy/Z 365 (= *798)!® (a.p. 37) ὁ δὲ δῆμος
- προσέταξε τοῖς ἄρχουσι ψήφισμα ὑπαντήσεως εἰση-
γήσασθαι αὐτοῖς, and 1206. 523 (-- 3 ς78)}8. (ii/B.c.) μὴ
ποιήσας τι τῶν προστεταγμένων ἐν τῶι νόμωι τῶιδε. For
the subst. πρόσταγμα cf. P Cairo Zen 5903419 (B.c. 257)
καλῶς οὖν ἔχει, ᾿Απολλώνιε, ἐπακολουθῆσαί σε τοῖς ὑπὸ τοῦ
θεοῦ προστάγμασιν, and for προσταγή cf. Diog. Oenoand.
Ρ. 18? (ed. William).
σπροστάτις.
We can supply no instance of the fem. προστάτις (Rom
165), *‘ protectress,” ‘‘ patroness,’’ from our sources, but the
masc. προστάτης is common in various connotations, e.g.
BGU IV. 1136? (c. B.c. 11) ᾿Απολλώνιος... Tptdov . .
προστάτηι épdv[wv χαίρειν, P Oxy II. 2994 (late i/a.p.)
Διονυσίῳ προσ[τ]άτῃ Νεμερῶν κέκρηκα (δραχμὰς) ἡ, “1
have also lent Dionysius, the chief man of Nemerae, 8
drachmae” (Edd.), and 26. XI. 1150! (vi/A.p.) 6 θεὸς τοῦ
προστάτου ἡμῶν τοῦ ἁγίου Φιλοξένου, ‘the god of Saint
Philoxenus our patron.” The title is applied to the office-
bearer in a heathen religious association in Foucart Assocta-
tions Religieuses p. 202, No. 20%4 (Imperial times) (=C/G I.
126) δοκιμα[ζέϊτω δὲ ὁ προστάτης [καὶ ὁ] ἀρχιερανιστὴς καὶ
© γραμματεὺς καῇ of] ταμίαι καὶ σύνδικοι : cf. SH ad Rom
“.c., and Otto Priester ii. p. 75, n.1 See also CRi. p. 6,
and Field Notes p. 166.
For the verb προστατέω, cf. P Petr II. 13(19)* (c. B.c.
252) (= Witkowski*, p. 18) where a son writes to his father,
οὐ] μὴν οὐθὲν ἐμοὶ [ἔσται pelitoy ἢ σοῦ προστατῆσαι τὸν]
ἐϊπ]ΐλοιπον βίον, ἀξίως [μὲ]ν σοῦ, ἀξίως δ᾽ ἐμοῦ, ‘ there will
be nothing of more importance for me than to look after you
for the remainder of life, ina manner worthy of you, and
worthy of me”: for the subst. προστασία, cf. P Par 63148
(B.C. 164) (= P Petr III. p. 28) τοῦ προγεγραμμένου πλή-
551
προσφαγιον
[Bolus προστασίαι [π]ροσεδρεύων, “" putting pressure on the
leaders of the persons just described ” (Mahaffy): and for
the adj προστατικός, cf. P Oxy XVI. 18571 (vi/vii A.p.)
ἀπέστειλα τῇ ὑμετέρᾳ προστατικῇ μεγαλοπρεπείᾳ. .., “1
send to your protecting magnificence . .’’
προστίθημι,
“add.” With Heb 1219 we may compare Chres¢. II.
372% (11/A.D.) Kal προσέθηκεν: “Ey Qs ἔφης ἄλλους
ἐσχηκέναι παῖδας, and P Strass 1. 412! (A.D. 250)
Σαραπίων ῥ]ήτωρ προσέθηκεν (his λόγος follows). Other
exx. of the verb are P Oxy III. 4713 (ii/A-p.) π]ροσθήσω
τι κύριε περ[ὶ οὗ] θαυμάσεις οἶμαι, “I will add a fact, my
lord, which will, I expect, excite your wonder ’’ (Edd.), 26.
VII. 1062 (ii/A.p.) προσθεὶς ὅτι τὰ θέρειά ἐστιν τὰ
κρείσσονα, ‘‘adding that the summer ones (sc. fleeces) were
the best” (Ed.), P Ryl 11. 15327 (a.p. 138-161) ταῦτα of
With the use
of the verb in Ac 2 Preuschen (HZNT ad 1) compares
Demosth. xviii. 39 ὅσα ἑκουσίως προσετίθετο τῶν πο-
λισμάτων.
The confident assertion of Hebraism in the idiom
προσέθετο πέμψαι, which Luke (20"f.) deliberately substi-
tutes for the πάλιν ἀπέστειλε of Mk 121, needs some
reconsideration : see Proleg. p. 233. Helbing (Gr.
p- iv.), goes so far as to call it ‘‘a good Greek con-
struction,” adding naturally that its extreme frequency in
the LXX is due to ‘‘ mechanical imitation of the original.”’
The very fact that no other Hebraism has ever been
discovered in Josephus (see Thumb AeZ/en. p- 125f.,
Schmidt Jos. p. 514ff., Deissmann BS p. 67 π.1) might
be fairly held to prove that the locution was really Greek.
προστρέχω,
“run up to,” ‘‘approach’’: cf. the metaphorical use in
P Oxy II. 24712. (a.p. 90) ἀπογράφομ[αι τῷ ὁμογν]ησίῳ
μου ἀδελίφῷ].. . . προστρέχοντι τῇ ἐννόμῳ ἡλικίᾳ, “1
register for my full brother who is approaching the legal
age ’’ (Edd.).
,
προσφάγιον.
In the private account P Oxy IV. 736% 89 (c. A.p. 1) a half
obol and 2} obols respectively are set down for προσφάγιον,
which the editors render ‘relish ” (similarly in 26. 7392-12).
In the same account 5 5 & ὄψον and ὀψάριον are translated
“‘sauce.”’ But the plentiful evidence from Hellenistic writers
in Wetstein ad Jn 6® would seem to show that ὄψον and
ὀψάριον meant “fish ’’ predominantly as early as Plato, and
ordinarily in later times as in Athenaeus. In the same way,
to judge from the papyrus evidence, προσφάγιον is Lest
understood of some staple article of food of the genus fish,
rather than of a mere ‘‘relish.” Thus in P Oxy III. 498%
(ii/A.D.) it is provided that a stone-cutter’s wages are to be
so many drachmae a day along with ἄρ]τον ἕνα kal προσ-
’
mpooparos ‘
φάγιον, and in P Grenf 11. 77%! (iii/iv A.p.) (= Selections,
p- 121) provision is made ὑπί(ὲερ)] δαπάνης ἐν ψωμίοις καὶ
προσφαγίοις (δραχμαὶ) is, ‘for outlays in delicacies and
foods 16 drachmae.’’ It would, therefore, be to one of the
articles of an ordinary meal that Jesus’ question referred in
Jn 215, where the RV rendering is supported by the Lewis
Syriac, and by @ of the Old Latin (a/igucd manducare). See
further Field (odes, p. 109, and Abbott Joh. Gr. p. 193 f.
πρόσφατος,
derived from πρός and the root οἵ φόνος, ἔπεφνον etc.,
means originally ‘‘fresb-killed’’ (see Boisacq p. 816 for
alternative derivations), but the second element in the
compound died out quite early, and the word came to be
used generally, ‘‘new,’’ ‘‘fresh,’’ ‘‘ recent,” as e.g. in the
medical receipt P Oxy VIII. 1088”? (early i/A.D.) ἑλλεβόρου
λευκοῦ προσφατώτερον τρίψας, ‘‘ pound fresh some white
hellebore” (Ed.). In Afchel 1501*4 (B.c. 103-2) τὰς
[ἐϊλ[άας τὰς προσ]φάτους, the adj. is used of ‘* fresh,” not
salted, ‘‘ olives”: cf. Menander Fragm. p. 132 ἐν προσφά-
τοις ἰχθυδίοις τεθραμμένα, “" brought up on fresh fish.’’
Phrynichus (p. 374, ed. Lob.) discusses whether in view
of the word’s etymology it is right to say πρόσφατον
πρᾶγμα or only πρόσφατος νεκρός and the like, and finds
an answer in a line of Sophocles 4 xdromeda—
μηδὲν φοβεῖσθε προσφάτους ἐπιστολάς.
See also Rutherford NP p. 471. and Pearson on Soph.
fr. 128.
προσφάτως,
“*recently”” (Ac 182), occurs in P Par 63¥4i-10 (B.c. 164)
ταύτην (sc. αἵρεσιν) γὰρ ἀπέγνωκα ἴδιον προσφάτως
[π]Ἰροσειλῆφαι (1.---ἣφθαι) φίλον. It is also found in
Polybius, LXX, and Aristeas, which demonstrates its genuine
vernacular character, as P Par 63 by itself would not do.
We can also cite it from OG/S 3158 (B.c. 164-3) τῶ
ἀδελ)]φῶι ἐληλυθότ[ι] πΙροσ]φάτως ἐπὶ t[d] στ[ρα]τόπεδον :
cf. Epicurus 222. ad matrem fr. 11 B 4 (Linde p. 48) and
Diog. Oenoand. p. 604 (ed. William), cf. p. xxvii. ff.
προσφέρω,
“bring to,” “‘ present,’’ is seen in P Fay 2117 (a.p. 134)
τὰ βιβλία προσφέροντες o[t]s ὀφίλουσιν, ““ presenting their
accounts to their creditors,” P Giss I. κοὐδ (a.p. 259)
προσφέρων τῇ πόλει... δραχμὰς δεκαεπτὰ ὀβολόν, and
P Meyer 23% (end iv/A.D.) παρὰ Τιθοῆτι τῷ προσφέροντί
σοι ταῦτά pov τὰ γράμματα: cf. P Par 63!% (B.c. 164)
(= P Petr IIL. p. 18) καλῶς ποιήσεις τὴν πᾶσαν προσε-
νεγκάμενος ἐκτένειαν, ‘“‘you will do well in using every
effort” (Mahaffy), and P Tebt I. 3318 (B.c. 112) (=Se/ections,
p- 31) τὴν πᾶσαν προσενέγκαι σπουδήν.
The force seen in Heb 127 appears in P Par 4659 (8.6.
152) (= UPZ i. p. 338) where Apollonius appeals to his
brother Ptolemaeus to examine personally into his grievance
against a third party—vopitw γὰρ μάλιστα τῶν ἄλλων
παρακολουθήκοντά σε τῆι ἀληθείαι πικρότερον προσενεχθή-
σεσθ᾽ αὐτῶι, “‘when you have investigated the truth you
will deal with him most severely ’’: cf. Sy// 371 (- 3. 807)13
(A.D. 54) προσενεχθεὶς φ[ι]λανθρώπως πᾶσι τοῖς πολείταις,
aud P Lond 19125 (A.D. 41) 6(= ot) γὰρ (ἄρχοντες...
59
2 προσφορὰ
μετριώτεροι ἡμεῖν προσενεκθήσονται Toy ἐν ταῖς ἀρχαῖς
Χρόνον, ‘‘for the magistrates will behave with greater
circumspection during their term of office ’’ (Bell).
On the marriage contract P Oxy III. 496® (a.p. 127)
the editors remark that ‘* προσφέρεσθαι is the word commonly
used of property brought to the husband by the bride.” So
in the oldest extant Greek papyrus P Eleph 14 (B.c. 311-10)
(= Selections, p. 2) the bride is described as προσφερομένην
εἱματισμὸν καὶ κόσμον valued at 1000 drachmae: similarly
BGU IV. 11001! and 1104" (time of Augustus). In P Tebt
II. 4071° (A.D. 199?) & σοι] προσηνέχθη is ‘what was
settled” upon the writer's daughter. A somewhat similar
use is seen in OG/S 22111 (p.c. 280-261) διὰ τὴν πρὸς ὑμᾶς
εὔνοιαν προσενέγκασθαι πρὸς τὴν ὑμετέραν πόλιν, with
reference to the gifting of royal land for the benefit of
an adjoining city: see Dittenberger’s note.
Grimm says the verb is ‘‘hardly to be found in native
Greek writ.” for sacrificing. Something very like it comes
in the legal report BGU IV. 1024" 29(iv/v a.p.) of the
poor girl whom her mother sold to shame, who {aca
[π]ροσεφέρετο τοῖς βουϊλομένοις] ὡς νεκρά.
For the conative impf. in Heb 1117 προσέφερεν see Proleg.
pp- 129, 238, 247, and for the double compound προσα-
ναφέρω see P Tebt 1. 16% (B.c. 114) τυγχάνωι προσανενη-
νοχώ <s> σοι δι᾿ ἑτέρας ἐπισ(τολῆς), ‘I reported to you
in another letter” (Edd.).
προσφιλής.
This Pauline word (Phil 48) =“ pleasing,”’ ‘‘agreeable,”’
is used of persons in PSI IV. 361° (B.c. 251-0) πᾶσιν τοῖς
Tap αὐ[τ]οῦ προσφιλής εἰμι ὅσοι αὐτὸν σέβονται, and in
the torn letter BGU IV. το 35: (iii/A.D.) ὅλως π[ροσ]φιλής
σου γεν[όμενος (Ὁ) . . . In a letter by Plotina, the wife of
the Emperor Trajan, written in A.D. 121, she describes
Trajan’s successor Hadrian as ἐμοὶ. . προσφιλεστάτω[ι]
κατὰ πάντα. The adj. is common in epitaphs, e.g. Aaébe/
3245 Avp[mA]([a] . . . προσφιλὴς χαῖρε: cf. also Vett.
Val. p. 12159 περικτήσονται καὶ προσφιλεῖς γενήσονται.
For the adv. cf. OGZS 3319 (mid. ii/B.c.) συντετελεκότος τὰ
ἱερὰ... ἀξίως τοῦ θεοῦ, προσφιλῶς δὲ τῶι τε ἀδελφῶι καὶ
ἡμῖγ.
προσφορά.
Like its verb, the subst. is used of dowry in marriage
contracts, but not with the same frequency : cf. e.g. P Tebt II.
351 (ii/A.D.) προσφο(ρᾶς) οἰκί(ας) of the gift of a house
from a mother to her daughter on the occasion of her
marriage, and P Ryl II. 154120 (a.p. 66) ; see also Archiv
iv. p. 138, and the editors’ introd. to P Ryl II. 155. In the
medical P Tebt II. 272° (late ii/A.D.) mpooopa has reference
to the ‘“‘increase’’ of bad symptoms, and apparently it is =
“contribution ’’ in P Oxy X. 1253 (iv/A.p.), where it is
associated with ἐξαγυρισμός (see also 2. 1322 (A.D. 413)): cf.
the similar use of the adj. in P Tebt I. 8815 (B.c. 115-4)
ἄλλο πρόσφορον (“ revenue ’’) μηθὲν ἔχειν.
From a later date, P Oxy XVI. τ89833 (A.D. 587), comes
the receipt for a gift of wheat paid as τὴν ἁγίαν προσφοράν
to an hospital. In their note ad /. the editors point out that
in Byzantine times προσφορά is = (a) ‘‘a mass or other
commemorative office for the dead, and so, eventually, the
προσφωνέω 5
mass itself,’ and (4) “a gift made to a church or monastery
for this purpose ’’: see further the elaborate note ad P Mon
eases
προσφωνέω
is included by Mayser (Gr. p. 34) among the poetical
verbs which have passed into the Kowy. For the meaning
“‘address,”” ‘‘ give speech to,’”’ as in Ac 227, we may cite
P Petr IL. 38(4)* (B.c, 242) παρὰ δέ σου οὐθ[ὲ]ν ἡμῖν προσ-
πεφώνηται, ‘whereas from you not a word has been
uttered ’’ (Ed.), Chrest. I. 27 verso (ii/A.D.) περὶ τούτου ὡς
ἔδοξεϊν], προσφωνησάτω ἡμεῖν ὁ πρυτανικός.
From this it is an easy transition to the more official sense
of ‘‘report,’”’ as in P Ryl II. 8319 (a.p. 138-161) where a
tax-collector states to the commission appointed to receive
his accounts, προσφωνῶ περὶ τοῦ μηδέν por διαγεγρά(φθαι)
ὑπὲρ [λ]ημμάτων ἰδίου λόγου, ‘I report to you that nothing
has been paid to me on behalf of the revenues of the privy
purse’ (Edd.), BGU I. 1618 (a.p. 159-160) (= Selections,
Ρ. 84) ἐπιζητοῦσι ὑμ[τ]ν εἰ [οὕ]τως ἔχει προσφωνοῦμεν, ‘to
your enquiries whether these things are so we report,’’ with
reference to certain charges against a priest, P Oxy I. κι
(A.D. 173) a public physician is instructed to inspect the
body of a man who had been hanged, and προσφωνῆσαι
regarding it, and similarly 26. III. 475° (a.p. 182), VI. 896%
(A.D. 316): cf. 1 Esdr 272. The account of Nero’s speech to
the Greeks on freedom in a.D. 67, Sy// 376 (=3814)8, is
introduced with the words, συνελθόντων τῶν ὄχλων ἐν
ἐκκλησίᾳ προσεφώνησεν TA ὑπογεγραμμένα.
The word is found associated with ὁμολογέω with the
meaning “‘avow,’’ “‘acknowledge,”’ in P Gen I. 68: (a.p.
382) mporepa[v]noev kal ὁμολόγησεν Αὐ[ρή]λιος Ilepyapios,
and in P Leid (89 (B.c. 99) (=I. p. 43) the editor (p. 47)
thinks that προσφωνέω has the meaning compellandi, cum
reprehenstone admonend?.
For προσφώνησις cf. P Grenf I. 35° (B.c. 99) ἐγράψαμεν
ὑμῖν ὑπὲρ ὧν βουλόμεθα, μηδεμιᾶς προσφωνήσεως προσπε-
πτωκνίας, and see Preisigke Fachworter s.v.
προσωπολημπτέω,
“‘have respect of persons,”’ ‘‘ favour specially ’’ (Jas 2°).
The verb and the two cognate substantives προσωπολήμπτης
and προσωπολημψία are not found in the LXX, and may be
reckoned amongst the earliest definitely Christian words.
They belong to Palestinian Greek, being derived from πρό-
σωπον λαμβάνειν, the Hebraistic O35 Nv, “lift the
face ’’ on a person, in the sense of being favourable to him,
and hence, as always in the NT, to ‘‘show undue favour or
partiality.”
προσωπολήμπτης.
See 5.v. προσωπολημπτέω.
προσωπολημψία.
See s.v. προσωπολημπτέω.
πρόσωπον,
*“facew:)cl. ΒΒ Εν 47 (5.6: 052-1) (ΞΞ GPZ 1. p. 332,
Selections p. 22) lt μὴ μικρόν τι ἐντρέπομαι, οὐκ ἄν pe ἴδες
τὸ πόρσωπον, ‘but for the fact that I am a little ashamed,
Part VI.
3 ,
Tpo Τασσω
you would never again have seen my face,” and 7. 51906
(B.C. 159) (= UPZ i. p. 360) εἶχον πρόσοπον καλὸν
«εἶχον ) καὶ οὐκ ἤθελον οὐθενεὶ δῖξαί μου τὸ πόρσωπον διὰ
τὸ καλὸν αὐτὸν ely[a]t, where also note the form πόρσωπον
by melathests (Mayser Gr. p. 189). From this literal
meaning it is an easy transition to the more general sense of
*‘outward appearance,” and thence to the frequent use of
the word in the Kow# as practically equivalent to our
“person "᾿ξ see e.g. P Oxy XIV. 16724 (a.D. 37-41) ξένοις
προσώποις, “‘to strangers,” 76. II. 237vii3 (ap. 186)
ὁμοίας ὑποθέσεως :ἀκούσαντα [ἐξ] Αἰγυπτιακῶν προσώπων,
““having heard a similar plea advanced by Egyptian wit-
nesses ” (Edd.), P Ryl I. 2888 (iv/A.p.) ἐκ νεωτέρου προσώπου,
“from a young person,” P Oxy VIII. 10338 (a.p. 392)
ἕνεκεν τῆς παραστάσεως διαφόρων προσώπων, ‘ for the pro-
duction of various persons,’’ 76. VI. 904% (v/a.p.) ἢ δι᾿
ἑαυτοῦ ἢ διὰ οἱουδήποτε προσώπου, ‘either by himself or
by some other person,” and 26. I. 13.519 (A.D. 579) ἀποκρι-
νόμενον εἰς ἅπαντα τὰ ὁρῶντα Td αὐτοῦ πρό[σ]ωπον ἤτοι τὴν
τοῦ ἐναπογράφου τύχην, “responsible for all that regards
his person or the fortunes of him who has been entered as a
cultivator” (Edd.). See also PAz/ologus \xiii. (N.F. xvii),
1904, Ρ- 155 f. where Praechter quotes various passages from
late Greek showing πρόσωπον = ‘‘soziale Personlichkeit,”
“Ansehen,” e.g. Polyb. ν. 107. 3 ἐζήτουν ἡγέμονα Kal
πρόσωπον ws ἱκανοὶ βοηθεῖν ὄντες αὑτοῖς (said of the
Egyptians, who desired to overthrow the rule of the
Ptolemys).
For prepositional phrases with πρόσωπον, we may cite
P Oxy VI. 903? (iv/a.D.) πολλὰ ἀσελγήματα λέγων εἰς
πρόσωπόν pov, ‘using many terms of abuse to my face,” a
wife’s accusation against her husband, ΒΟῸΣ III. 90913
(A.D. 359) πολλὰς ἐί-- αἰ) σ]χρολογίας els πρόσωπόν pov
ἐξειπών, P Petr IIT. 18 (Ptol.) κα]τὰ πρόσωπον τοῦ ἱεροῦ,
“‘in front of the temple,” P Ryl IL. 762? (late 1i/a.D.) κατ᾽
οἶκον εἶναι τὴν διαίρεσιν τῶν κτημάτων Kal μὴ κατὰ πρό-
σωπον, ‘that the division of property should be made
according to households and not individuals” (Edd.),
similarly 2. 269% (ii/a.p.), P Lond 4795 (iii/A.p. ?) (= II.
p- 256) ἐβουλόμην μὲν ἐγὼ ἐλθεῖν elva σοι κατὰ [π]Ἰρόσωπον
(‘‘face to face ᾽᾽) διηγήσομαι τὰ συνβάντα μοι, P Oxy VII.
10711 (v/a.D.) καθὼς kal κατὰ πρόσωπον παρεκλήθης παρ᾽
ἐμοῦ, ‘fas you were urged in person by me”’ (Edd.), and 26.
XVI. 1840! (vi/A.D.) πάντα ὅσα κατὰ πρόσωπον εἶπόν σοι͵
For κατὰ πρόσωπον as a term. techn. in judicial phraseology
=coram, we may cite from the inscrr. AZagz. 93 b™ (after
B.C. 190) κατὰ πρόσωπον λόγους ποιεῖσθαι, Prrieve 41° (B.C.
136) λόγους ἐποήσαντο κατὰ πρόϊσ]ωπον πρὸς II pinvy[e]is,
and OG/S 441° (B.c. 81) πρεσβευταῖς Στρατονικέων κατὰ
πρόσωπον ἐν τῆι συγκλήτωι φιλανθρώπως ἀποκριθῆναι : cf.
Ac 2515, 2 Cor 101. With πρὸ προσώπου (Ac 13%) cf.
Herodas VIII. 59 &pp’ ἐκ προσώπου, ‘out of my sight ’’:
see Headlam’s note ad /.
For the extent to which these prepositional periphrases are
to be regarded as Hebraistic in the NT cf. Proleg. pp. 14,
81, 99, and for the LXX cf. Thackeray Gy. i. p. 43 f.
προτάσσω,
“appoint beforehand,’’ is read in the TR of Ac 1778 (cf.
2 Macc 888) : cf. P Oxy VIII. 111218 (A.D. 188) ᾿Απολλώνιο[ς]
© προτεταγμέ(νος), ‘‘ Apollonius the aforesaid,’’ 2. VI. 88915
71
,
προτείνω
(iv/A.D.) τοῦ προτεταγ[ μένου] (sc. ἐπιστάλματος, or the like),
and P Amh II. 145% (iv/v A.D.) τοῦτο yap προτάττεσθαι
εὔλογον, “‘ for it is right that this should be put in the fore-
most place ’’ (Edd. ).
προτείνω.
In Ac 2255, its only occurrence in the NT, this verb seems
to be used not of binding or tying with thongs (AV, RV), but
rather of ‘stretching forward” with thongs, so as to cause
a tense posture for receiving blows (see Field Vo/es,
p- 136) : cf. P Leid W*"t 85. (ii/iii A.p.) (=IL. p. 145) is τὸν
βορρᾶ (/. els τὸν βορρᾶν) τὴν play πὺξ (1. πυγμὴν) προτί-
(= εὔνας, *‘ versus septemtrionem unum pugnum extendens.”
For the derived meaning ‘‘ put forward,” ‘‘ propose,” cf.
P Par 631%! (B.c. 164) (=P Petr III. p. 32) ἀσμενῶς
ἐπιδέξασθαι τὸ προτεινόμενον, ‘to receive what is proposed
cheerfully ” (Edd.), and OG/7S 315°° (B.c. 164-159) xA@pos
δ᾽ εὐτονώτατος ἦν τὰ Ρωμαϊκὰ προτείνων kal οὐθενὶ τρόπωι
συμβουλεύων οὐθὲν ἄνευ ᾽κείνων πράσσειν.
πρότερος.
The comparative rarity of πρότερος in the NT, where it
occurs only eleven times (never in Lk), as contrasted with the
200 appearances of πρῶτος, meets usagainin the papyri. For
the adj., as in Eph 4**, cf. P Fay 345 (A.D. 161) κατὰ τὴν
τῶν προτέρων ἐτῶν συνήθειαν, ‘according to the custom of
former years,” and for the neut. used adverbially see BGU
IV. 10964 (i/ii A.D.) ὃν (sc. γραμματέα) πρότερον εἶχον»
P Lond 122119 (a.p. 105) (= III. p. 25) ἐν οἰ[κί]ᾳ πρότερον
᾿Κλαυδίας, and with the art. P Tebt II. 302° (A.D. 71-2)
ἀρούρας φδ τὸ πρότερον τῶν προκι[μένων θεῶν, ‘* 500}
arourae which previously belonged to the aforesaid gods.”
In view of these exx. we are probably right in understand-
ing τὸ πρότερον in Gal 413 in the general sense of ‘ pre-
viously,” ‘‘ originally,” rather than ‘‘on the former of two
visits” (cf. Lake Zarlier Epp. of St. Paul, p. 265 f.):
in all the other appearances of the phrase in the NT.
In the following exx. πρότερον is best rendered by our
English ‘‘first’’-—P Petr I. 2915 (iii/p.c.) γίνωσκε δὲ Kal
ὅτι ὕδωρ ἕκαστος τῶν ὅρων τὴν ἄμπελον φυτευομένην πρό-
τερον δεῖν φασίν, [o] [δὲ ὑἸπάρχειν, ‘* know, also, that each
of the watchers says that the planted vines want water first,
and that they have none” (Ed.), P Oxy X. 12819 (A.p. 21)
ἐφ᾽ ὧι Kopilopéyoy [τοῦ] ᾿Ιωσήπου ταῦτα πρότερον δώσει
λόγο[ν] τούτων, ‘on condition that when Joseph receives it
he shall first render an account of it” (Edd.), and P Fay 3215
(A.D. 131) ἐὰν δέ τι κατὰ τούτ(ου) ἐξοικονομῶ πρότερον
so also
ἀποδίξω ὑπάρχειν, ‘if I alienate any of my rights over it,
I will first establish my title to the ownership ’’ (Edd.). See
also 5.v. πρῶτος.
προτίθημι
is very common in the papyri = “‘ proclaim,’’ ‘‘set forth”
publicly, an edict or notice, e.g. P Oxy I. 34 versoili 14 (ap.
127) προτεθήτω, ‘let this edict be publicly issued ’’ (Edd.),
7. VIIL. 11007 (A.D, 206) διατάγματος προτεθέντος ὑπ᾽ ἐμοῦ
ἐν τῇ λαμπροτάτ[ῃ πόλει τῶν ᾿Αλεξανδρέων] ἀντίγραφον, 76.
XIV. 1633%? (A.D. 275) δημίοσίᾳ) προετέθ(η. Cf. P Tor I.
1.6 (p.c. 116) ἐνέβαλον ἔντευξιν els τὸ προτεθὲν (‘ expo-
situm’’) tm αὐτῶν ἀγγεῖον (‘‘vas’’) ἐν τῇ Διοσπόλει,
554
προϊπάρχω
Ρ Amh II 8519 (a.p. 78) ἐὰν hatvy<rtar> προτεθ[ῆ]ναι
τῆσδε τῆς μισθώσεως ἀντίγραφον ἐπὶ τὰς καθηκούσας
ἡμέρας δέκα, “subject to your consenting to the publication
of this lease for the legal period of ten days’”’ (Edd.), BGU
II. 3724-18 (A.D. 154) ἔστω πίρο]θεσμία [αὐτο]ῖς, ἐξ οὗ ἂν
τοῦτ[6] μου τὸ διάταγ[μ]α ἐν ἑκάϊστ]ῳ νομῷ προτεθῇ μῆνες
y, ‘‘let their limit of time be three months from the date of
publication of my edict in each several nome,” and P Strass
I. 228 (iii/A.D.) προετέθη ἐν ᾿Αλεξανδ[ρ]είᾳ ἢ (ἔτει) Φαρμοῦθι
κδ.
This meaning of ‘‘set forth publicly” is preferred for
προέθετο by SH ad Rom 3325 (cf. Deissmann BS p. 129 ff.) ;
but Moulton on the strength of an inscr. suggests that the
meaning may rather be ‘‘ offered,”’ or ““ provided ” for a pro-
pitiatory gift. The inscr. is Sy// 325 (= *708)!5 (before B.c.
100) τισὶν δὲ τῶν πολειτῶν ε[ἰς] λύτρα προτιθεὶς (sc. χρή-
ματα) ἔδειξεν ἑαυτὸν πρὸς πᾶσαν ἀπάντησιν τῶν σωζομένων
εὐομείλητον, which Moulton renders, ““offering money for
the ransom of other citizens, he showed himself gracious at
every welcoming of those who from time to time safely
returned.” See further #xp VIII. i. p. 475 f.
A medical receipt for quartan fever, P Oxy VIII. 108857
(early i/A.D.), runs—axkdv πρὸς τοὺς πόδας προτιθείς, καὶ
σκεπάζειν ἱματίοις, ‘‘apply a warm bottle to the feet, and
cover him up with blankets.”’
προτρέπω.
This NT Gm. εἰρ. lends itseli easily to illustration
in the same sense as in Ac 1827, “urge forwards,” ‘en
courage ’’: P Par 631% (B.c. 164) (=P Petr III. p. 32)
προτρεψαμένου τοὺς στρατηγοὺς kal τοὺς λαοὺς ἐ[πι]δέξασθαι
τὰ τῆς ἀσχολίας, “instigated the strategi and the people to
undertake the labour” (Mahaffy), P Ryl II. 7748 (a.p. 192)
ἡμῶν δὲ προτρεπομένων αὐτὸν ἀναδέξασθαι τὴν κοσμητείαν,
““but when we urged him to undertake the office of cosmetes ”
(Edd.), BGU I. 164” (ii/iii A.D.) ἐὰν μὴ τοῦτο ποιήσῃς Kal
αὐτὸν tla]kxéws παρ[αγ]ενέϊσ]θαι, P Oxy X. 1252 werso%®
(A.D. 288-95) προετρεψάμην ᾿Αμμώνιον... ἐν τῷ μεταξὼ(-- d)
ἀποδοῦναι, “1 urged Ammonius to discharge this in the
meantime,’” OG/S 339° (c. B.C. 120) ἵνα. .. ζηλωταὶ
μὲν τῶν καλλίστων γίνωνται, προτρέπωνται δὲ πρὸς ἀρετήν,
Syll 326 (-Ξ 5. 7οο)" (c. B.C. 107) ἐπί] τὰ κάλλιστα καὶ
ἐνδοξότατα τὸν [βασ]ιλέα προτρεπόμενος, and 20. 686
(= ὁ το)3)"} (A.D. 117) ἐπὶ πλεῖστον ἀγωνίσζεσθαι προ-
τρεπόμενος. See also Aazbel 940° s.v, παραδειγματίζω.
For the subst. see P Oxy X. 1252 verso*? (ΑΛ. Ὁ. 288-95)
οἵτινες κατὰ μὲν τὴν προτροπὴν τῆς βουλῆς παρελθόντες,
““who came forward at the behest of the senate,’’ and for
the adj. see Vett. Val. p. 55 προτρεπτικῶν kal διδασκαλικῶν
λόγων.
προὐπάρχω,
κε ΠῚ. before or previously.’’ Like προτρέπω, this Lucan
word (Lk 23!%, Ac 89) is found in vernacular sources. Thus
in a description of the repair of certain canal dykes, P Lille
I. 1 versot (B.C. 259-8), reference is made to the already
existing dykes—t@v δὲ προύπαρχόντων χωμάτων ἐν τοῖς
διαπλευρισμοῖς τούτοις : cf. P Tebt I. 9% (B.c. 119) κατα-
σταθεὶς πρὸς [τ]ῆι. προὐπαρχούση[ι] μοι κωμογραμματείας
πρόφασις
(1.-οπἰαι), ‘‘on being appointed to the post of komogram-
mateus previously held by me” (Edd.), 2. 50% (B.c. 112-1)
(= Chrest. I. p. 386) ἐκσκάψαι τὸν ὑδραγωγὸν καθὼς
προὐπῆρξεν, “to dig out the conduit as it was before”
(Edd.), and from the inscrr. Sy/7 462 (=% 526)? (iii/B.c.)
κα[τὰ τ]οὺς νόμους τοὺς προὐυπίάρχ]ῇοντας, 7. 928 (= *679)"*
(B.C. 143) στήλην λεύ]κου λίθου, ἣν καὶ στησάτω πλησίον
τῆς προὐπαρχούση[ς] (sc. στήλης). Vett. Val. p. 2535 διὰ
τὴν προὐπάρχουσαν ἔχθραν.
πρόφχσις
is the ‘‘ ostensible reason’ for which a thing is done, and
generally points to a false reason as opposed to the true, cf.
Phil 118 εἴτε προφάσει εἴτε ἀληθείᾳ : see the classical parallels
adduced ad /. by Wetstein, and add from the Kowy such
exx. as—P Tebt I. 2753 (B.c. 113) (= Chrest. I. p. 390) οὔτε
yap βίαν οὔθ᾽ ἑτέραν ἡνδηποτοῦν πρόφασιν προσδεξόμεθα,
BGU II. 648" (a.p. 164 or 196) βιαίως ἀντι[λ]αμβάνονται
τίο]ῦ πατρικοῦ μου μέρους προφάσει γεωργίας βασιλικῆς
γῆς, P Oxy VIII. τατο}} (A.p. 254) ἀγνοίας πρ[ό]φασιν
ὑποτειμησάμενος, ‘‘ pleading the excuse of ignorance,” 76.
VI. 903% (iv/A.D.) καὶ ταύτῃ τῇ προφάσει ἄραι εἴ τι ἔχω,
“and on this pretext to take away whatever I have myself’’
(Edd.), Βα Ὁ III. 941 (A.D. 376) ὁμολογῶ ἐντεῦθεν μηδένα
λόγον ἔχειν πρὸς σὲ μηδὲ ἐπελθεῖν σοι μηδὲ ἐγκαλεῖν προ-
aloe] τούτων, and PSI I. 5255 (vi/a.p. ?) οἱασδηποτοῦν
ἕνεκεν προφάσ(εως). In the early Christian letter P Amh 1.
31:7 (between A.D. 264 and 282) (= 7.4.2, p. 193) we have
the collocation προφάσεις] καὶ ἀναβολὰς kal ἀναδόσις( --εις)
ποιησάμενος, “though I made excuses and delays and
puttings off.”’
For the more colourless meaning ‘‘occasion,’’ cf. the
Imperial edict P Fay 20" (iii/iv A.D.) ἐπὶ τῇ προφάσει τῆς
ἐμαυτοῦ ἀρχῆς τῆς Αὐτοκράτορος, ‘Son the occasion of
my succession to the empire” (Edd.), BGU IV. τοῦ 31
(iv/v A.D.) εὑρὼν οὖν πρόφασιν ὁ Ζεφύριοίς λέγει τοῖς
πολιτευομέν[ ο]ις᾽ οὐκέτι δύ]ναμαι ἀποίλῦ)σαι Διόδημον,
and the elegiac epitaph, A@zée/ 204° (not later than i/B.C.)
where a dead wife is invoked by her husband—
᾿Ατθίς, ἐμοὶ ζή(σ)α(σ)α καὶ εἰς ἐμὲ πνεῦμα λιποῦσα
ὡς πάρος εὐφροσύνης, νῦν δακρύων πρόφασι.
The verb προφασίζομαι is found in PSI III. 2077° (iii/iv
A.D.), BGU III. 899? (iv/a.p. ?).
προφέρω
has the literal meaning “‘ bring forth, produce,’’ in its
only occurrence in the NT, Lk 6%. The verb lends itself
readily to a variety of applications, as the following exx. will
show—P Lond 2118 (B.c. 162) (=I. p. 13, UPZi. p. 213)
ὅσα Kal ἡμεῖς προεφερόμεθα, “all that we have also brought
forward,” P Amh II. 30? (ii/B.c.) 80 οὗ προφέρ(οφερ)εται
[τὸν ἑαυτοῦ πατέρα ΜΊαρρῆν ἠγορακέναι [oiklay, ‘Sin which
(se. a legal declaration) he sets forth that his father Marres
had bought a house,’’ P Ryl 11. 12527 (A.D. 28-9) ὃς Kal
ὡμολ[όϊ]γησεν τὴν πυξίδα ὡς προφέρεται κενήν, ‘ moreover
he acknowledges (having found) the box, but alleges that it
was empty’’ (Edd.), P Oxy X. 1282%° (a.p. 83) Thnas
προφέρεται, ‘‘claims,’’ that a right of execution for debt had
descended to her, P Tebt II. 29714 (c. A.D. 123) ἀντ[έγραψεν
© στρ]ατηγὸς τὸν κωμ[ο]γρί[α]μματέα ἐπὶ τ]ῆς ἐξετάσεως
»» 66
555
προφήτης
προενηνοχίέναι . .. ‘the strategus replied that the como-
grammateus had represented at the inquiry... ’’ (Edd.),
7. 2918 (A.D. 162) ἐξ ἧς ot ἱερογραμματεῖς προήνενκαν
βίβλον ἱερατικῆς, ‘from a hieratic book produced by the
sacred scribes” (Edd.), BGU IV. 1024%4: 4 (iv/y A.D.) ἠξίωσαν
οὖν προεναιί -- εἰχθῆναι ἀϊπὸ τοῦ S[e]opwrnplfov] Kal
ἀκουσθῆ[ναι αὐτό]ν, and P Oxy VIII. 1164% (vi/vii a.p.)
προήνεγκαν οὐκ ὀλίγους ἄνδρας, μαρτυροῦντας ὡς αὐτῶν
ἐστὶν ἡ κάμηλος, ‘ they produced not a few persons testifying
that the camel is theirs’’ (Ed.). MGr προφέρω,
“give an opinion” (Thumb Hauzdbook, p. 352).
ce
utter, ’’
προφητεία.
The noun is well established against Grimm’s reduction
of its vogue: thus P Tebt II. p. 448 (Index VI. (d)) gives
its occurrences in a series of documents (mostly ii/A.D.)
relating to the sales of the office of ‘‘prophet’’ at the
temple of Soknebtunis, e.g. 294° (A.D. 146) where a certain
Paknebkis offers ὠνήσασθαι τὴν τοῦ προκειμένου ἱεροῦ
προφη[τ]εία[ν for the sum of 2200 drachmae, and 26. 29519
(A.D. 126-138) where Marsisachus offers 520 drachmae and
extra payments τῇ[9] Te προφητείας κα]ὶ λεσωνίας τῆς καὶ
βαιοφορίας, ‘‘for the post of prophet and lesones or palm-
bearer.’’ The history of the post is discussed by the editors
Ρ. 64 f.
προφητεύω.
In Gnomon 93 (= BGU Ν. p. 34) it is laid down: τοῖς
θάπτουσι τὰ ἱερὰ ζῷ[ια] οὐκ [ἐξ]ὸν προφητεύειν οὐδὲ ναὸν
κωμάζειν ο[ὐ]δὲ τρέφειν ἱερὰ [{Ἰῶι]α.
An interesting ex. of the verb is quoted by Boll Ofex-
barung p. 137 πϑ.: π. κόσμου c. I ἡ ψυχὴ... «θείῳ ψυχῆς
ὄμματι τὰ θεῖα καταλαβοῦσα τοῖς τε ἀνθρώποις προφη-
τεύουσα : see also his reff. to Reitzenstein Pozmandres,
particularly pp. 154 n.1, 203 f., and 220 ff.
The wrongly augmented form προεφήτευσεν is found in
the LXX in 1 Kingd 1819 A and Sir 46*°, but has disappeared
from the critical text of the NT: cf. Winer-Schmiedel Gr.
p- 102.
προφήτης.
OGIS 11118 shows us a προφήτης in Upper Egypt in
ii/B.c. ; and in Sy/J 790 (=*1157)* (c. B.C. 100?), a
procession is ordered in honour of the oracle of Apollo
Coropaeus (Corope in the Pagasaean Gulf). The procession
is formed of an elected ἱερεύς of Apollo, one each from the
colleges of στρατηγοί and νομοφύλακες, one of the
πρυτάνεις and a ταμίας, preceding τὸν γραμματέα τοῦ θεοῦ
καὶ τὸν προφήτην. The prophet is the interpreter of the
oracle—‘‘ the composer’’ would come nearer to fact—and
the γραμματεύς takes down the response he dictates.
See also the list of religious officials in the Canopic Decree
OGIS 56% (B.c. 238) (cf. the Rosetta stone 72. 90°—B.c. 196)
οἱ ἀρχιερεῖς Kal προφῆται καὶ οἱ εἰς τὸ ἄδυτον εἰσπορευό-
μένοι πρὸς τὸν στολισμὸν τῶν θεῶν καὶ οἱ πτεροφόραι καὶ
ἱερογραμματεῖς καὶ οἱ ἄλλοι ἱερεῖς. Dittenberger notes adl.
that the προφῆται are ‘‘interpretes oraculorum et scriptorum
sacrorum,’’ and for the title compares P Amh II. 56° (B.c.
146 or 135) Διόδωρος... προφήτης Σοκνοπαίου θεοῦ μεγάλον
᾿Αμωνίωι χαίρειν, and similarly 7. 57°. From Roman
προφῆτις
times we may add τό, 1285 (a.p. 128) προφήτη(ς) "Ισιδο(ς) :
μεγάλου μεγάλου, and 720. 11. 4883 (1,4.19.} mpopytov.[....]
Συκατοίμεω[ς, both passages cited by Deissmann AS p.
235f., where also pointed attention is directed to the im-
portant fact that ‘‘in Egypt the prophets were priests.”
See also Otto Przester i. p. 80 ff., and in further illustration
of the word in Hellenistic religious literature cf. Vett. Val.
p- 631° ὃ γεννώμενος ἔσται μακάριος εὐσεβής, προφήτης
μεγάλου θεοῦ καὶ ἐπακουσθήσεται ὡς θεός, and p. 67% ἐὰν
δὲ ὁ τοῦ Διὸς συμπαρῇ αὐτῇ, ἔσται προφήτης εὐτυχὴς
πλούσιος ἔνδοξος, πολλῶν ἀγαθῶν κυριεύσει.
The name οἵ προφήτης is apparently given to a piece of
land in P Fay 11178 (A.D. 95-6) τὼν (1 τὸν) στίχον τὸν
(1. τῶν) φυτὸν (2. φυτῶν) τῶν ἐν τῷ προφήτῃ πότισον,
“ἐγαίου the row of trees at ‘the prophet’ ᾿ (Edd.).
προφῆτις,
“ἃ prophetess ” (Lk 23%, Rev 229), In Magn 122 ἃ
(probably time of Diocletian) this word is conjecturally
restored by the editor—et Evayplo[v] Βαρίλλας προ(φήτι-
δος ἢ) Τραλλ(ιανοῦ) : see Thieme p. 19f. The proper name
ἹΠροφήτιλλα is found in a sepulchral inscr. from Hierapolis,
C. and B. i. p. 118, No. 27 (c. A.D. 200). Ramsay thinks
that the name may be Christian, and that, if so, it was
bestowed on this woman at a time when women-prophets
were a feature of the Christianity of Anatolia, i.e. towards the
close of ii/A.D.
προφθάνω.
P Lond 445 (8.6. 161) (=I. p. 34, 07) 1. p. 140) τὴν
μὲν θύραν τοῦ ἱεροῦ προφθάσαντός pov Kal κλείσαντος,
‘‘when I had anticipated them and shut the temple door,”
spoken by a man taking refuge: cf. Mt 17°.
προχειρίζομαι.
For the metaph. use of this verb ‘‘ elect,’’ ‘‘appoint,’’ as
in Ac 2214, 2616 cf. P Leid Lit3 (=I. p. 55) (Ptol-)
᾿Ασκληπιάδης ὁ πίροϊ]κεχειρισμένος πρὸς] τῇ γεωμετρίᾳ
ὑπὸ Σαρ[α]πίωνος, P Fay 14} (8.6. 124) οἱ προκεχιρισμένοι
πράκτορες, ‘‘the appointed collectors,” P Amh II. 693 (Α.Ὁ.
154) ᾿Αφροδισίωι kal τοῖς σὺν αὐτῷ προχειρισθεῖσι πρὸς
παράλημψιιν) κ[αὶ κα]τακομιδὴν βιβλίως( --ν), “to Aphro-
disius and those appointed with him to receive and transmit
the accounts” (Edd.), P Lond 376° (=II. p. 77) (A.D. 159)
ἀντὶ τοῦ συνήθους προχιριζομένου ὑπὸ τοῦ κρατίστου ém-
στρατήγου, ‘instead of the usual person appointed by the
epistrategus,” and Sy// 279 (=%601)® (B.c. 193) Μένιππος
- προχειρισθεὶς καὶ ὑφ᾽ ὑμῶν πρεσβεῦσαι περὶ τῆς
πόλεως.
For subst. προχειρισμός (not in 1,58) see P Amh IT. 39%
(B.C. 103) (= Witkowski’, p. 106).
" ((
προχειροτονέω,
‘‘appoint beforehand,” which in Biblical Greek is confined
to Ac τοῦ, meets us in the official report BGU IV. 1191°
(c. end i/B.C.) τῶι προκεχειροτονημένωι. Cf. χειροτονέω.
TpBUve,
“stern.”” In P Cairo Zen I. 590548 (B.C. 257) a boat
(κέρκουρος) is described as Tot ἄκρου συνοξῦναι τοῦ περὶ τὴν
556
9
TPOTEV®
πρύμναν πλάτος πήχεις BL, ‘being two and a half cubits
broad at the narrow end round the stern” (Ed.), The same
document shows us the adj. πρυμνητικός d7s. For πρύμνα
opposed to πρῴρα, cf. P Mon I. 413 (a.p. 581) ἀπὸ πρώρας
μέχρι πρύμνης, ‘from prow to stern.”
πρωΐ,
“early,” ‘in the morning ’’: cf. P Petr III. 42 H (8f.)®
(B.c. 250) (= Witkowski’, p. 15) ot πρωὶ παραγενόμενοι,
P Par 3517 (B.c. 163) (= UPZi. p. 130) ἐπιστρέψας πρωΐ,
and 16. 37/29 (B.c. 163) (= UPZ i. p. 128) mpwel. The
adverbial τὸ πρωΐ, which is common in the LXX (Gen 405
a/.) and is used in MGr, is found in PSI IV. 402!° (iii/B.c.)
καὶ γὰρ Td πρωὶ εὐθέως παρακάθηνται τῆι φακῆι πωλοῦντες
τὰς κολυκύνθας.
For πρώην (sc. ἡμέραν) see PSI IV. 352° (B.c. 254--)
πρώην ἐν τῆι ἀπεγδόσει τῶν ἔργων, P Par 26% (B.C. 163)
(= Selections, p. 16) ἀναβάντι πρώην εἰς τὸ ἱερόν, P Amh IT.
6689 (A.D. 124) πρώην οὐδὲν ἀπέδειξας, ‘the other day you
proved nothing” (Edd.), P Oxy I. 59° (A.D. 292) τοῦ πρώην
αἱρεθέντος Θεοδώρου ἀντὶ ’Apelovos, ‘‘ Theodore who was
recently chosen in place of Arion,” 26. VIII. 1104° (A.D. 306)
ἀκολ[ούθως) ols πρώην ἀναδέδωκά σοι γράμμασιν, ‘in
accordance with the letters recently handed to you.’”’ Other
exx. are Chrest. 1. 1228 (A.D. 6) πρό(Ξε ὦ)γην, Preisigke 6°
(A.D. 216), and P Oxy IX. 120418 (a.p. 299): cf. also BGU
I. 30312 (A.D. 586) ἀρούρας, ὅσας ἐὰν ὦσιν, ds καὶ ἐκ πρώην
εἶχον.
πρωΐα,
“early morning” (Mt 271, Jn 214): cf. BGU IV. 1206%°
(B.C. 28) (ἔτους) 7 ᾿Αθὺρ § πρωΐᾳς, P Lond 1177% (A.D. 113)
(= III. p. 183) ἀπὸ πρωΐας ἕως ὀψέ.
πρώϊμος.
See s.v. πρόϊμος
πρωϊνός.
As distinguished from πρόϊμος, derived from πρό, πρωϊνός
(Rev 228, 2218), derived from πρωΐ, means “ belonging to the
morning ” in contrast to ἑσπερινός, ““ belonging to the even-
ing” (see s.v.) : cf. Thackeray G7. i. p. 90.
πρῷρα,
“prow,” is found in P Cairo Zen I. 590542° (B.C. 257)
and the corresponding adj. πρωιρατικός in 74.1% 27, For the
gen. πρῴρης, as in Ac 27%°, cf. P Lond 122° (iv/A.D.)
(=I. p. 117) ἐπὶ τῆς πλ(Ξερ)ῴρης τοῦ ἱεροῦ πλοίου, and see
Blass Gr. p- 25. See also σοῦ, πρύμνα.
πρωτεύω.
This NT ἅπ. εἰρ. (Col 115) ‘‘hold the chief place,” ‘* am
preeminent,’’ may be illustrated from P Lips I. 4o0%-16
(iv/v A.D.) ἀνὴρ ἀξιόπιστος ἐμαρτύρησεν πρωτεύων τῆς
“Ἕρμουπολιτῶν, P Oxy XVI. 1983 (A.D. 535) εὐκλεεστάτῳ
πατρικίῳ πρωτεύοντι, 16. VIII. 11068 (vi/A.D.) παρεγγύησον
τοῖς πρωτεύουσιν ἀποσχέσθαι τοῦ τοιούτου τολμήματος,
“cinstruct their leaders to abstain from any such outrage ”’
(Ed.), and Kazéel 4893 (iv/B.c.). With the use in Col /.c.
we may compare Plut. A/or. p. 9 σπεύδοντες τοὺς παῖδας
πρωτοκαθεδρία 55
ἐν πᾶσι τάχιον πρωτεῦσαι. A less pleasing sentiment is
found in Menander /ragm. p. 140—
οἶκος δ᾽ ἐν ᾧ τὰ πάντα πρωτεύει γυνή,
οὐκ ἔστιν ὅστις πώποτ᾽ οὐκ ἀπώλετο,
“never does a house fail to come to grief, where woman
takes the lead in everything:’’ For the similar form
Sevrepevw (as in Esth 48) cf. P Passalacqua?® (iii/B.c.) (=
Witkowski’, p. 54) περὶ Ilerovotpw τὸν Sevtepevovta : see
P Par p. 405f. The subst. πρωτεῖον occurs in Aazbe? 560°
(i/A.D.).
πρωτοκαθεδρία.
See s.v. πρωτοκλισία.
πρωτοκλισία.
Like πρωτοκαθεδρία, πρωτοκλισία, ‘‘the chief place ’’ at
table, appears to be confined to the Gospels and writers who
quote them, but for the title πρωτοκλίναρχος (not in LSS),
see Archiv i. p. 413 f.
πρῶτος.
In the LXX regularly (Thackeray Gr. i. p. 183) and in
the Kow7y frequently, especially in the Ptolemaic period,
πρῶτος stands for πρότερος, so reversing the usual Hellenistic
rule that the comparative does duty for both degrees of
comparison. For an ex. almost contemporary with the NT
we may cite P Oxy II. 2979 (A.D. 54), where a man asks
for information for a supplementary return of lambs born
since the first or former return for the year had been made—
παρὰ τὴν πρώτην ἀπογραφήν. No stress can, therefore, be
laid on the use of πρῶτος in Ac 1, as if Luke meant to write
a third treatise (cf. Ramsay Paz/, p. 28).
To illustrate Jn 125, 1518, we may quote P Leid W*# 49
τερον ἀντέστη αὐτῷ, λέγων᾽ σοῦ πρῶτός εἶμι, “‘ prior sum
quam tu.” Abbott (ολ. Gr. p. 510f.) suggests that the
Leiden papyrus may have been dependent on Jn 1, and
translates the latter passage ‘‘my Chief” (76. p. 11 ff.), but
see Moulton (Pro/eg. pp. 79, 245) in support of the ordinary
rendering ‘‘ before me.”
That πρώτη in Ac 16! is not to be understood geographi-
cally (as Lightfoot PAz/ippians® p. 49) but politically has
been made clear by Ramsay in C. and B. ii. p. 429 (cf.
Paul, p. 206f.) in connexion with the rivalries of Greek
cities to be regarded as “first” or ‘‘ chief” of their re-
spective districts. For the suggestion that the true reading
in Ac ἄς. is not πρώτη but πρώτης, see Field Mores, p. 124,
Blass Philology p. 67 ff.
In P HibT. 1107? (c. B.c. 255) (= Chrest. I. p. 5r4) a
certain Phoenix is described as τῶν πρώτων Ἐϊσοπί.].. .,
“one of the first company of E . . .,” and the editors com-
pare for a similar military title an unpublished Tebtunis
papyrus of {ii/B.c.—raév Μενελάου πρώτων ἐκ τοῦ “Eppotro-
λίτου kal (ἑκατοντάρουρος) : cf. also 7G XIV. 601 cited
s.v. Μελίτη. In P Oxy VIII. rror® (a-p. 367-70) παρ᾽
ὀἸλίγων τῶν πρώτων is rendered by the editor ‘‘ from a few
first comers,” and in Sy/Z 523 (= %578)!° (ii/B.c.) τὸ
πρῶτον ἔργον is used in the sense of the highest class—
class I—in connexion with the instruction of youths (see the
editor’s note).
7 πρωτως
The adverbial πρῶτον is seen in the soldier’s letter to his
father BGU II. 423" (ii/a.p.) (= Selections, p. 91) γράψον
Hot ἐπιστόλιον πρῶτον μὲν περὶ τῆς σωτηρίας σου, δεύτερον
περὶ τῆς τῶν ἀδελφῶν μου, and τὸ πρῶτον, as in Jn τοῦῦ αἱ,
in P Oxy IV. 811 (c. A.D. 1) καὶ τὸ πρῶτον ἔγρ[αψά colt
εὐχαριστῶν “Epptarrov (/. “Hpylrmw), where the meaning is
either ‘‘at the first’ or ‘‘earlier’’ (= πρότερον), see Olsson
Papyrusbriefe, p. 53.
For the double superlative πρώτιστος cf. P Eleph τοῦ
(B.C. 223-2) ἀπὸ τοῦ πρωτίστου χρόνου, and BGU II.
6654-16 (i/a.p.) ὅτι πρώτι[στα λαμβάνει (sc. ὀψώνιον), and
see Proleg. p. 236. In BGU III. 830% (i/a.p.) ἐγὼ yap
ἔχω τὸ προτερ[ικό]ν (1. πρωτερικόν), Herwerden understands
πρωτερικόν as = ““ praeoptatio,” ‘‘ praerogativa (?,”) but cf.
Olsson Papyrusbriefe p. 198.
πρωτοστάτης.
For this word which is used metaphorically of a ‘‘leader’
in Ac 245, and nowhere else in the NT, see Poland
,
Veretnswesen, p. 90.
πρωτότοκος,
“* firstborn.”
taken out of the list of purely ‘‘ Biblical’ words, Deissmann
(LAE, p. 88) cites the undated pagan sepulchral inscr.
Kaibel 4604 ipeds yap εἰμι πρωτοτόκων ἐκ τελεθβ] ὧν 0] (= τε-
λετ[ῶν] ἢ), ‘for Iam a priest by the rites of the firstborn,”
and notes that the editor suggests that in the family of
the deceased the firstborn always exercised the office of
priest. He also refers to a Christian metrical epitaph from
ii/iil Kaibel 730° πρωτότοκον, διετές, with
reference to a firstborn ‘‘sun-child’’ (ἡλιόπαις), 1.6. child
born on a Sunday, who died at the age of two years. Note
further a sacrificial decree of c. B.c. 200, Sy/? 615 (=*1024)"",
in which mention is made of ὗν ἐνκύμονα πρωτότοκον, and
a decree of adoption of a.p. 381, P Lips 5981" (=Archiv
iii. p. 173) mpld]s τὸ εἶναί cov vild]y γνήσιον Kal
πρωτότοκον ὡς ἐξ ἰδίου αἵματος γεννηθέντα σοι, and the
magical P Osl I. 1512 (iv/A.p.) λαβὼν πρωτοτόκου κριοῦ
ὀμφάλιον.
As additional proof that this word is to be
πρώτως.
For this v.Z. in Ac 1136 cf. P Par 6318! (B.c. 164)
(=P Petr IIT. p. 34) dor’ ἐπὶ τὴ]ν πρώτως παριστα-
μένην μετάγηται πάντα, “on the understanding that they
then be all transferred to the land which provided them
first”? (Mahaffy), P Ryl 11. 2351} (ii/a.p.) ἀλλὰ οὐ πρώτως
σου τὸ εἰκαῖον μανθάνομεν, ‘but it is not the first time
that we learn your heedlessness”? (Edd.), and P Oxy X.
12679 (registration of a child—a.D. 209) βουλόμεθα πρώτως
ἀπὸ τοῦ νῦν ἀναγραφῆναι ἐπὶ τοῦ ὑπάρχοντος ἐμοὶ . ..
μέρους οἰκίας, “we wish that for the first time and hence-
forth he should be registered in the share of a house
belonging to me”: see the editors’ note where πρώτως
is taken as meaning that the new owner was making a
return for the first time of his new acquisition. Cf. also
from the inscrr. C. and B. ii. p- 459, No. 290 (A.D. 54-5),
and see Preisigke Fachworter s.v.
πταίω 5
πταίω.
The metaph. use of πταίω, “stumble,” in the NT (Rom
111! a/.) may be illustrated from the vi/A.p. letter of an
advocate, complaining about the treatment of certain
cultivators in his employ—P Oxy VIII. 1165" παρα-
κληθῆτε οὖν, εἴτε ἔπταισαν εἴτε οὐκ ἔπταισαν, ποιῆσαι
αὐτοὺς ἀπολυθῆναι, “be persuaded, whether they made an
error or whether they did not, to have them released”’
(Ed.). The verbis also found in PSI VII. 76758 (a.p. 331 ?)
πτέ(-- αὔσαντας τὴν τυχήν, and Sy// 350 (=2768)1°
(B.C. 31) πταῖσαι, and a subst. mratpa (for πταῖσμα) in
76.° 456° (c. B.C. 250) πταίματός [τι]νος γενομένου. Cf.
M. Anton. vii. 22 ἴδιον ἀνθρώπου φιλεῖν Kal τοὺς πταίοντας,
“it is a man’s especial privilege to love even those who
stumble” (Haines), and Menander Frag. p. 195 fr. 672":
See also Deissmann BS, p. 68.
πτερύγιον,
“a little wing,” hence ‘‘ gable,” “pinnacle” (Mt 45,
Lk 4%). For πτερυγοειδῶς, “in the form of a wing,” in
the technical language of magic, see Deissmann ZAZ p.
453 υ.}
πτέρυξ,
“‘wing,” is found several times in an oracle of iv/ili B.C.,
Syl 801 (= *1167)!, dealing with the auspices drawn from
the flight of birds —iv ἐπάρει τὴν εὐώνυμον (δεξιὴν) πτέρυγα.
In a food-account, P Oxy IV. 73818 (c. a.p. 1), the editors
translate πτέρυγες B, ““2 snipe (ὃ). MGr φτερούγα. For
πτερόω in late Greek of spreading the oars or sails of a ship
like wings, cf. Psaltes Gr. p. 323.
,
πτηγός,
“winged.” For τὰ πτηνά used substantively, ‘‘ winged
creatures,” “‘ birds,” as in 1 Cor 15%, cf. Aristeas 145, 146,
147.
πτοέω,
in pass. ‘‘am terrified” (Lk 219, 2437): cf. P Leid WY 3
(ii/ili A.D.) ἰδὼν ὁ Θεὸς πάλιν ἐπτοήθη (““ obstupuit”), ds
ἰσχυρότερον θεωρήσας : cf. 26... 19 οὗ καὶ οἱ Saipw(—o)ves
ἀκούοντες τὸ (ὄνομα) πτοώ(---οὔγνται. The verb is restored
by Deissmann (ZAZ, p. 439) in the second of the New
Sayings of Jesus from Oxyrhynchus, P Oxy IV. δς 4591.
yoo <eo> Ge ἑαυτοὺς ἐνώπιον τῶν ἀνθρώπων,] καὶ ὑμεῖς
ἐστέ, ἢ πτο[εῖσθε, “know yourselves in the sight of men,
and ye are there where ye are terrified’? ; but most editors
prefer to read % mrd[Ats O(€0)d] in keeping with the
context.
The verb is used in a weaker sense in M. Anton. iv.
19 ὃ περὶ τὴν ὑστεροφημίαν ἐπτοημένος, “he whose heart
flutters for after-fame’’ (Ilaines). See the exx.
classical and late Greek in Anz Swdsidia, p. 298: and cf.
Psaltes Gr. p. 227.
from
πτύον,
“winnowing-fan.” This word from the vocabulary of
“Ὁ (Μὲ 315, Lk 317) appears in the letter of an illiterate
landowner Gemellus, P Fay 1205 (c. A.D. 100) εὖ πνήσις
8 πτωχεία
Tlé]po[ts] pu θρ[νακες δύωι καὶ λικμητρίδες δύωι καὶ
πτύ <o>v ἕν, ‘please send me two forks and two shovels
and a winnowing-fan”’ (Edd.).
πτύρομαι.
To the exx. of this verb ‘‘am frightened, terrified” (Phil
155) add Eus. 4.2. ν. 24 οὐ πτύρομαι ἐπὶ τοῖς καταπλησ-
σομένοις, and the exx. from late Greek in Psaltes Gr.
p- 225.
πτύσμα,
“spittle” (Jn 95): cf. Or. Si. i. 365 πτύσματα φαρμα-
κόεντα.
πτύσσω.
With this verb used of ‘‘rolling up” ἃ scroll in Lk 42°,
its only occurrence in the NT, cf. πτυκτός, ‘‘a folding
writing-tablet,”” as in P Strass I. 3722 (ili/A.p.) πτυκτῶν
τριῶν. For the medical use of πτύσσω see Hobart, p. 106 f.
The compound περιπτύσσω occurs in P Lond 19258 (mid.
ἵν (Δ...) αὐταῖς ὄψεσ{εσ)ίν σε περιπτύξασθαι, “to embrace
you with my very eyes.”
TVW,
“spit” (onomatopoetic, like Lat. sfuo, Eng. spew: cf.
mutitw—Boisacq, p. 824). For the use of “spittle,’’ as in
Mk 7°, cf. Klostermann HZN7T ad /., and for the compound
ἐπιπτύω see P Leid Wxviii 86 (ji/iii a.p.) (= 11. p. 145) ts
τὴν γῆν ἐπιπτύων, “in terram spuens.” Cf. also Artem.
Ρ- 35° μὴ ἐμεῖν δοκεῖν ἀλλὰ πτύειν (αἷμα), and the colloquial
πρὶν πτύσαι, ‘before you can spit,” in Menander Ilepuk.
202.
πτῶμα
in the NT is confined to its late sense (cf. Rutherford VP
Ρ- 472f.) of ‘‘a dead body ’’: cf. the collective sing., as in
Rev 118, in Sy/ 318 (= *700)"7 (B.c, 118) ἐτρέϊψ]ατο τοὺς
ὑπεναντίους kal Tov Te πτώματος ἐκράτησεν Kal πο[λ]λοὺς
αὐτῶν ἀπέκτεινεν. See also Aazbe/ 326° where a man guards
against ἕτερον πτῶμα being placed in his family tomb.
For the meaning ‘‘ruin” of a building, cf. P Oxy I. 5212
(A.D. 325) ἐκ τοῦ συμβάντος πτώματος τῆς οἰκίας αὐτοῦ.
The word is also used of ‘‘ payments” falling due as in
P Eleph 114 (B.C. 223-2) ἐΐν ols ἔτε]σιν τὰ πτώματα
γέγονεν, and in P Lond 357 (B.c. 146 or 135) (=I.
p- 47). See further Archiv i. p. 87. In a series of
farm-accounts, P Fay 102°° (c. A.D. 105), certain boys are
described as διαλέγοντες πτῶμα, which the editors think may
refer to ‘‘gleaning.””
πτωχεία,
literally ‘‘beggary,” is not found in any Saying of our
Lord recorded in the Gospels, but occurs in the fourth of
the Oxyrhynchus Sayings, P Oxy I. 1 vecfol: cf. White
Sayings, p- 34f. In P Gen I. 14% (Byz.), a Christian
begging-letter full of Biblical citations, we have συγχώρησόν
μοι τῷ ἐν πτωχεία. The word denotes ‘‘ poor-relief” in
Justinian’s Code, 1. 3. 41. 23.
TTWXO Ss
πτωχός,
“crouching,
” 4 “
cringing,” hence ‘‘a beggar,’’ was always
used in a bad sense until it was ennobled by the Gospels.
It occurs in P Petr III. 36 (a) vecfo!™ 18 (Ptol.) along with its
comparative, but unfortunately in a very broken context :
see also 76. 1401 (private accounts) πτώχωι v, γνάφει δ. In
Gal 49 the translation ‘‘ teggarly”” is not very happy ; the
πτωχὰ στοιχεῖα are such that there is “‘ nothing in them ”—
no one is the better for them: see Westcott S¢. Paz and
Fustification, p. 81. MGr φτωχός, ‘ poor.”
συγμή,
literally ‘‘ fist” (Suid: σύγκλεισις δακτύλων): cf. the
cognate pugnus, pungo, pugto (Boisacq, p. 827). We are
unable to throw any light from our sources on the difficult
πυγμῇ of Mk 7° B, for which δὲ substitutes πυκνά (Vg
crebro), but we may quote Palladius As’, Lausiaca c. 55
νίψασθαι τὰς χεῖρας kal τοὺς πόδας πυγμῇ ὕδατι ψυχροτάτῳ,
to which our attention has been drawn. According to
Schulthess (ZWV7W xxi. (1922) p. 233) the expression is
best explained as a lightening of the regular ritualistic
washing, by a simple rubbing over with the hand, or a dry
For such a practice, under the name of 5M, he
refers to Krauss Avchaol. I. 210, 269 Ν. 6, The Islamic
custom of ablution with dust or sand when water cannot be
procured is described in Hughes’ Dec¢. of slam s.v. ‘* Ablu-
tion” or ‘* Tayammum.”’
washing.
σύθων.
For the use of this word in Ac 161° in the sense of
“‘ventriloquist,’’ commentators generally appeal to Plut. de
defectu Ovaculorum 9 τοὺς ἐγγαστριμύθους. .νῦν.. πύθωνας
προσαγορευομένους, the utterance being traced to the presence
of a ‘familiar spirit? (πύθων) in the body of the speaker :
cf. LXX Lev 19%!, τ Kingd 287 σα. Along with this the
girl is described as having a certain prophetic power,
μαντευομένη: cf. Suidas, πύθων᾽ δαιμόνιον μαντικόν, and
Knowling’s note GT ad Ac /.c.
πυκγός.
For the original meaning of this adj. ‘‘ thick,” ‘‘ close,”
cf. P Fay 1138 (A.D. 100) éml(=el) “Eppovat ἐρώτησέ pe,
elva ἐφίδῃ τὸν [ἐϊλαιῶνα αὐτοῦ τὸν ἐν Κερκεσούχυ(--οι)ς
ἐπὶ πυκνός ἐστιν τῦί -- οἷ)ς φυτῦί --οῖ)ς, καὶ ἐξ αὐτοί -- ὧὴν
ἐκκόψαι θέλι φυτά, “since Hermonax has asked me to
allow him to look over his olive-yard at Kerkesucha, as it
is overgrown with trees, and he wishes to cut down some of
the trees” (Edd.): see also 75. 11413. Πυκνός = “* fre-
quent,” as in 1 Tim 553, is found in Aristeas 90 πυκνὰ τὰ
στόματα, “ frequent outlets.”
For the comparative of the adverb, as in Ac 247,= ‘‘very
often,” or ‘‘so much the oftener” (Blass Gr. p. 142), cf.
P Oxy IV. 805 (B.c. 25) ἀξιῶ δὲ ἀντιφωνεῖν [μ]οι πυκνό-
τερον, similarly*-™, and Aristeas 318. The form πυκνοτέρως
occurs in P Lond 1929 (mid. iv/A.pD.) παρακαλῶ οὖν
πυκνο[τέϊρως ἡμῶν μνήσθηϊτι. For the verb πυκνόω, used
intransitively, cf. Clem. Al. Paedagog. 1. 6. 44 χειμῶνος
piv πυκνοῦντος (as against Cobet 277 πυκνοῦ ὄντος : cf.
559
πὺρ
LPhilologus \xiii. (N.F. xvii.), 1904, p. 3). See also Polyb.
xviii. 7. 8.
πυκτεύω.
With πυκτεύω = ‘‘box”’ in 1 Cor 935, cf. the sepulchral
epitaph Aazbe/ 2911 ὁ πυκ[τ]ε[ύ]σας [π]ο[λλ]άκις ἐν [ora-
Sloe Men eevee ΤΕ Re VINE locas Cais
an account for games, in which payment is made Κώφῳ
πύκί(τῃ), and P Lond 1158° (A.p. 226-227) (=III. p. 151)
μακρὸς πύκτης, “a tall boxer.”’ In 74. 11784 (A.D. 194)
(=III. p. 217, Sefectrons p. 100) notification is made of the
admission to a Gymnastic Club of “Eppetvov, τὸν kal Μωρόν,
[Eppotodetrny πύϊ]κτην, ‘‘E[erminus, also called Morus,
boxer of Hermopolis.”
πύλη.
P Oxy VI. 892° (A.p. 338) βορρινὴν πύλην τῆς πόλεως,
“north gate of the city.’’ For πύλη followed by the name
of a village in custom-house receipts cf. P Fay 681 (a.p.
158) τετέλίεσται) δι(ὰ) πύλ(ης) Διονυ(σιάδος) ἐρηίμοφυλα-
κίας), and see GH p. 195 ff. For the irregular dat. plur. in
3 Kingd 221° A, see Psaltes Gr. p. 174.
πυλών,
“gateway ” of a house (Mt 267) or city (Ac 1414) : P Tebt
Il. 331° (c. A.D. 131) ἐπῆλθοίν αἸὐὐθάδως els ἣν exw ἐν TH
κώμῃ οἰκίαν. . ἐν τῶ πυλῶνι, ‘made a bold attack upon
my house in the village . . at the gateway ᾿᾿ (Edd.), P Ryl
II. 233° (ii/A.D.) κωμοκάτοικοί εἰσιν ot ἔζχο]ντες πρὸ Tod
πυλῶνός σου τὸν ψιλὸν τόπον, ‘the owners of the open
plot in front of your gateway are villagers,” and the
illiterate P Oxy XII. 14898 (late iii/A.D.) τὸ κιθώνιν ἐπιλέ-
λισμε (ἡ ἐπιλέλησμαι) παρὰ Τεκοῦσαν eis τὸν πυλῶνα, ‘I
have left my cloak behind with Tecusa at the gateway”
(Edd.). Psaltes Gr. p. 24 n.' has collected exx. of the late
form πυλεών. For πύλιον see Preisigke 2098", 52557.
πυνθάνομαι,
“inquire,” is common: P Petr II. 16'% (11,8.6.) πευσό-
μεσθα ἀκριβέστερον (cf. Ac 23°°), PSI VI. 61415 (iii/B.c.)
πυνθάνεται εἴ τι ἥκει γράμμα παρά σου, P Cairo Zen I.
5904418 (B.C. 257) νῦν μὲν γὰρ αὐτὸν πυνθανόμεθα ὀλιγωρεῖσ-
θαι, P Eleph 133 (B.C. 223-2) ἐγὼ οὖν ἐπυνθανόμην τοῦ
Σανῶτος, εἴ τι βούλοιτο ἐν τοῖς καθ᾽ ἡμᾶς τόποις, P Lond
431 (ii/B.c.) (=I. p. 48, Crest. I. p. 162) πυνθανομένη
μανθάνειν oe Αἰγύπτια γράμματα συνεχάρην σοι καὶ
ἐμαυτῆι, P Oxy VIII. r1o2'! (c. Α.Ὁ. 146) πυνθανομένου
pov οὐδὲν σαφὲς ἐδήλω[ σ]εῖν, 24. VI. 9301! (ii/ili A.D.)
ἐμέλησε δέ μοι πέμψαι καὶ πυθέσθαι περὶ τῆς Vylas σου. and
Up.
PSI III. 1847 (notice of a fire—A.D. 292) χθὲς περὶ ἕκτην
ὥραν ἐξαίφνης καύματος ἐνόντος πῦρ ἐν σκυβάλοις χόρτου
++. ἀνεφάνη. In P Oxy VI. 903° (iv/A.D.) a wife amongst
other charges against her husband alleges—mip προσήνεγκεν
ταῖς τροφίμαις pov γυμνώσας αὐϊτὰϊς παντελῶς ἃ οὐ
ποιοῦσι οἱ νόμοι, ‘‘ he applied fire to my foster-daughters,
having stripped them quite naked, which is contrary to the
laws’ (Edd.).
πύργος
With τὸ πῦρ τὸ αἰώνιον (Mt 188: cf. Dalman Words,
p. 161) we may compare the magical papyrus P Lond 461?
(iv/A.D.) (=I. p. 70) where the enchanter, to impress the
evil powers he desires to overcome, declares—éyo εἰμι ὁ
ἀκέφαλος δαίμων, ἐν τοῖς ποσὶν ἔχων τὴν ὅρασιν, ἰσχυρός,
τὸ πῦρ τὸ ἀθάνατον, “1 am the headless demon, having
eyes in my feet, the strong one, the deathless fire”: cf.
Deissmann ZAZ p. 139. For the “‘fire of love” see
P Leid Wi: 49 (ii/iii A.D.) (=II. p. 105) ἐξορκίζω oe, πῦρ,
δαίμων alpwros ayelov (/. ἔρωτος ἁγίου), and P Os! I. τὺ
(iv/A.D.), with the editor’s note (p. 65). With Rev 87 cf.
Orac. Sib. v. 3761. πῦρ yap am οὐρανίων δαπέδων βρέξει
. . πῦρ kal αἷμα, and for Rom 12” see Axp T xxxvi.
p. 478.
πύργος,
“a tower”: cf. BGU IV. 11949 (B.c. 27) τοῦ ἱεροῦ
πύργου, P Ryl II. 138° (a.p. 34) ἐσύλησέν μου ἐν τῶι
πύργωι ἱκανὰ apyade(t)a, “he robbed me of a number of
tools in the tower,” and P Giss 1. 6718 (time of Trajan/
Hadrian), where reference is made to a sleeping-chamber
(κοιτῶν) ἐπὶ τοῦ πύργου. Tlipyos is used ofa ‘* watch-tower”
in a vineyard, as in Mt 218 a/., in BGU II. 650%(a.D. 60-1)
ἐν ᾧ ἐλαίων Kal πύργος Kal ἕτερα, and in P Oxy 11. 243%
(A.D. 79) we hear of a πύργος δίστεγος, ‘‘a two-storied
tower,” cf. the οἰκία διπυργία in P Hamb I. 1435 (a.p.
209-210). A Lycian inscr. (7.115 xxxiv. (1914) p. 5 No. 107)
shows πύργος apparently in the sense of a ‘‘tomb’’—
Ἑπάγαθος β ὁ τὸν πύργον ἐκ θεμελίων κατασκευάσας.
The editors refer to the similar use of πυργίσκος in C/G III.
4207 al. This latter word is rendered ‘‘casket” by GH
in P Oxy VI. 92174 (iii/a.p.) : cf. Artem. p.681.
It should be noted that in Hermes liv. p. 423 ff. F.
Preisigke advocates the meaning ‘‘ farm-building’’ for
πύργος, and is supported by E. Meyer in 26. lv. p. 100ff.,
where the suitability of this meaning for such NT passages
as Mk 121, Lk 1428, isshown. See also P Strass II. τοῦ
(iii/B.c.).
συρέσσω,
‘have fever” (Mt 84, Mkr*): cf. Diog. Laert. Azztisth.
vi. 1. 6 of ἰατροί, φησί, μετὰ τῶν νοσούντων εἰσὶν ἀλλ᾽ οὐ
πυρέττουσιν. See also M. Anton. viii. 15, Artem. p. 221%.
πυρετός,
‘<a fever.’ The Lucan combination with συνέχεσθαι
(Lk 438, Ac 288) is paralleled in P Oxy VI. 89685 (A.D. 316)
Spapev αὐτὸ]ν tolirjov κλείινή]ρην ὄντα πυραιί-- ε)τίοις
'. . συνεχ[όμενον, ‘we saw the man himself lying on a
bed seized with a slight .. . fever” (Edd.): note the
technical plur. on which Hobart (p. 52) comments.
TIvperds in the sing. is found in the heathen charm, BGU
Ill. 956 (iii/A.D.), invoking protection ἀπὸ πα[ν]τὸς
plyou<s> καὶ πυρετοῦ, cf. P Oxy VI. 924° (iv/A.D.), τό.
VIII. 1151°(v/a.p.?), and the curse Sy// 890 (= $1239)?°
(ii/A.D.) φρείκῃ [k]afl] πυρετῷ καὶ tera[p|tatw καὶ ἐλέ-
φαίν]τίι : cf. also 26. 891 (=%1240)?° (ii/a.D.). For the
form πυρεσσός (not in LSS) see the fragment of a Gemellus
letter P Fay 248 (c. A.D. 100).
560
,
πυρὼσ
σπύρινος.
For this adj., ‘‘as of fire” (Rev 917), cf. Kabel 987 (a.
95), an inscr. on the ‘right leg of the statue of Memnon
Thebes—
Φθέγξαο, Λατοίδα' σὸν yap μέρος ὧδε κάθηται,
Μέμνων, ἀκτεῖσιν βαλλόμενος πυρίναις.
πυρόω,
“‘burn with fire,’ occurs in a Jewish-Greek sepulch:
inscr. from Tell el Yehudieh, ZV7W xxii. (1923), p. 2
No. 18° πατὴρ kal μήτηρ οἱ πυρώμενοι ἐννεαέτην, whe
Lietzmann thinks the reference is to ‘‘ burning” the de
body, and not to the parents’ ‘‘ burning with grief’’ (
2 Cor 1139). In the same list of inscrr. we find No. 2
τρεῖς ὧδε π]άρεσμεν, ὁ ἀνὴρ Kal [ἡ θυγάτηρ Kal
[π]επύρωκαν ἐγώ.
πυρράζω,
“am fiery red” (Mt 160%3Il). For form see s.v. upp
The adj. πυρράκης, which occurs fey in the LXX, is fou
in the description of a boy slave in P Cairo Zen I. 5907¢
(B.c. 257): cf. the exx. from Byzantine Greek in Psaltes ὦ
p- 302 n.?
πυρρός,
literally ‘‘red as fire” (cf. 4 Kingd 332), is applied in t
milder sense of ‘‘ruddy” to a witness to a will, P Petr
13(2)!2 (B.c. 237). In P Leid Wi 48 (ii/iii A.D.) we ha
ποίσον(-- ποίησον) ὑπποπόταμω(-- ον ἐκ κηροῦ πυρρε
and in P Oxy VI. 9228 (vi/vii A.D.) ὑπὲρ τοῦ πυρροῦ ἵππ
(cf. Rev 6*). The double pp is preserved in the LXX a
NT as in the papyri, cf. BGU II. 4688 (a.p. 150) καμήλ
ἄρρενος πυρροῦ, and see Mayser Gr. p. 221. It may
noted that πυρ(ρ)ός and πυρ(ρ)άζω drop a p in Mt 16°C a
late uncials, Rev 64 APO46, 123 CO46: see Moulton Gr
p- 101.
For the form πυρράκης, as in 1 Kingd 16%, cf. P Petr
148° (B.c. 237), and see Mayser Gr. p. 455; and for πυρρ
xpous cf. P Ryl Il. 1342° (A.D. 34) ts τοκὰς ἐπίτοκος πυρρ
Xpovs, ‘‘a brood-sow about to litter, tawny-colourec
(Edd. ).
Πύρρος.
According to the critical text Πύρρος is named in Ac 2
as the father of Sopater of Beroea. The name is by 1
means rare in the papyri, and is spelt both with double δι
single p: e.g. P Oxy I. 47% (late i/A.p.) ὑπὸ Πύρρον τ΄
ἀσχολημένο(υ), and 26. 43 vecfov-9 (A.D. 295) ΠΠύρῳ ὀπτίων
other exx. in Preisigke Mamendbuch.
πύρωσις,
“heat,’’ ‘fiery test” (1 Pet 415): cf. the Berlin mag
papyrus 2111: 110 (ed. Parthey 4éh. d. Berl. Ak. d. Wissense
1865, p- 153) δι᾿ ἧς πέμπεις τὴν els ἀέρα πύρωσιν, and 5
Linde 2 22ε. p. 39.
f
πωλέεω
πωλέω.
From meaning originally ‘‘put up for sale’’ (sendzfo)
πωλέω came to mean simply ‘‘sell” (endo). This later
sense, which alone is found in the NT, can be fully illustrated
from the papyri, e.g. PSI IV. 3567 (B.c. 253-2) οὐθεὶς οὖν
ἐν τοῖς τόποις πωλεῖ πρὸς σῖτον, ἀλλὰ πρὸς ἀργύριον,
P Ryl LL. 1138 (Δ.1.133) μόλις πάντα τὰ ἐμαυτοῦ πωλήσας
ἐδυνήθην πληρῶσαι, “I was with difficulty able to complete
this by selling all my property ” (cf. Mk τοῦ), P Oxy III.
49428 (a Will—A.p. 156) ἐξέστω 80 αὐτῆς πωλεῖν καὶ
ὑποτίθεσθαι ἃ ἐὰν aipfrat, ‘‘she shall have the right to
ell or mortgage on her own authority whatever she chooses, "ἢ
76. VI. 03219 (late ii/A.D.) τὰ χοιρίδια χωρὶς μοῦ μὴ πώλι,
“do not sell the young pigs without me,” P Tebt IT. 4215
(iii/A.p.) (= Se/ections, p. 106) θέλις αὐτὸ πωλῆσαι],
πώλησον, ‘if you wish to sell it, sell it,” and P Oxy I. 83}
(A.D. 327), where an egg-seller undertakes to offer his eggs
only in the public market, and not ‘to sell secretly or in his
own house”’—kpuBq ἢ καὶ ἐν τῇ ἡμετέρᾳ οἰκίᾳ πωλῖν. For
the rare pass. (cf. Rutherford VP p. 213) see the question
to an oracle in 7. XII. 14773 (iii/iv A.D.) εἶ πωλοῦμαι ; ‘am
Ito be sold up?”’ (Edd.), and for the subst. πώλησις see
BGU I. 1841 (A.D. 72).
πῶλος.
For πῶλος = ““ foal,” ““ colt,’”’ of an ass, as in the NT, cf.
P Lille I. 8° (iii/B.c.) ὄνους θηλείας B καὶ πώλους B. In
P Oxy IX. 12221 (iv/a.D.) the writer instructs his son—8és
τῷ ἀδελφῷ ᾿Αμῴζμ)ωνιανῷ τὸν πῶλον elva ἐνεχθῇ μοι,
“give your brother Ammonianus the colt that it may be
brought to me.”
πώποτε,
“ever yet”: P Par 47° (B.C. 152-1) (= UPZ i. p. 332)
οὐκ ἄν pe [Ses τὸ πόρσωπόν (/. πρόσωπόν) μου πόποτε (cf.
Gen 432), 26. 5137 (B.c. 159) (= ΡΖ i. p. 360, Selections
p- 21) ἐὰν μιανθῶσιν [οὐ μ]ὴ γένονται καθαραὶ πώποτε, ‘if
they (women) are defiled, they shall never at all be pure.”
In BGU IV. τ2οςῖ 11 (B.c. 28) πέπρακα, πέποτε [. . lov
πεπράκαμεν, Olsson Pafyrusbriefe p. 30 proposes to read
πώποτε [δ᾽] ov (Ὁ), “1 have sold, but we have not yet (?)
sold.” For perfects with πώποτε, as in Jn 118, expressing
“ἐᾷ close nexus with present time,” see Pro/eg. p. 144. For
οὐδεπώποτε c. pres. cf. P Leid V τὶ. 30 (iji/iv a,b.) (= II.
Pp: 37) λύσιν οὐκ ἔχει τοῦτο οὐδεπώποτε.
πωρύω,
** petrify,” ‘‘deaden.” The subst. πῶρος occurs in Sy//
540 (= %972)6 (B.c. 175-2): cf. also M. Anton. ix. 36
πῶροι γῆς τὰ μάρμαρα, ‘‘marble but nodules of earth”
(Haines). See s.v. πώρωσις.
Part VI.
561
TOS
πώρωσις.
For a full discussion of this word and its cognates, see
Armitage Robinson Z/hesians, p. 264 ff., where it is shown
that in the NT ‘‘obtuseness or intellectual blindness is the
meaning indicated by the context ’’; and that ‘this meaning
is as a rule assigned by the ancient translators and commen-
tators” (p. 273).
πῶς,
“*how,” 2
“in what manner,” (a) in direct questions—
P Oxy IV. 7441? (B.c. 1) (= Selections, Ὁ. 33) πῶς Sivapal
oe ἐπιλαθεῖν : “how can I forget you?” Cf. Ac 85! πῶς
yap ἂν δυναίμην; which Field (Vo/es, p. 117) renders,
““Why, how can I?” For the exclamatory πῶς, as in
Mk 1074, cf. Philemon fy. 2 ὦ πῶς πονηρόν ἐστιν ἀνθρώπου
φύσις | τὸ σύνολον, Epict. Aan. 24. 3 Opare ὑμεῖς, πῶς
ἄνισοί ἐστε kal ἀγνώμονες ; see further K. Rupprecht in
Philologus \xxx. (V. F. xxxiv.), 1924, p- 207.
(6) in indirect discourse—P Oxy IV. 745° (c. A.D. 1)
οὐκ οἶδας yap πῶς μοι ἐχρήσατο ἐν ᾿Οξυρύγχοις, ‘‘ you
don't know how he treated me at Oxyrhynchus(?),” P Tebt
II. 4o8* (A.D. 3) ἐπιστάμενος πῶς σε τίθεμαι Ke φιλῶ,
“since you know how I esteem and love you”’ (Edd.) (cf.
Ac 2018), P Oxy II. 29474 (A.p. 22) (= Selections, p. 36)
γράψον μοι πῶς πάλιν ἄνω Aadaxeverat, “‘ write me how
his hair is growing again on the top,” P Ryl II. 2358
(ii/A.D.) οὐκ ἐδήλωσάς por περὶ τῆς εὐρωστίας σου kal πῶς
διάγεις, ‘you did not inform me of your good health and
how you are,” P Oxy VI. 9324 (late ii/a.p.) épt σοι δὲ
᾿Απολινάρις πῶς τὰ θέματα Kal τὰ δημόσια, “ Apolinarius
will tell you how the deposits and public dues stand,” 26.
939% (iv/A.D.) viv δὲ πῶς πλίονα γράψω περὶ αὐτῆς ἀπορῶ,
“* but now I am at a loss how I shall write more regarding
her,” and 76. 1. 120! (iv/A.D.) ἄχρις ἂν γνῶ πῶς τὰ κατ᾽
aipal ἀποτίθαιται (1. ἐμὲ ἀποτίθεται), ‘until I know the
position of my affairs” (Edd.).
We find already in the NT (e.g. 1 Thess 1°) the MGr
tendency to use πῶς as equivalent to little more than ὅτι :
cf. BGU I. 378 (Α.Ὁ. 50) οἶδας yap πῶς αὐτοῦ ἑκάστης
ὥρας χρήζωι, P Ryl 11. 235° (ii/a.p.) ἐθΓαὐύ]μασεί(---αὐ δὲ
πῶς διὰ Λυπέρκου οὐκ ἐδήλωσάς μοι περὶ τῆς εὐρωστίας
σου, “1 was surprised that you did not inform me through
Lupercus of your good health” (Edd.), and see Radermacher
Gr. p. 159, Hatzidakis Gr. p. 19.
πως,
enclitic, “ἴῃ some way,” ‘in any way”: P Oxy I. 95%
(A.D. 129) ἄλλως πως, “in any other way,” 74. 9305
(iv/A.D.) σπουδάζων] εἴ πὼς ἐκ παντὸς τρόπου δυνηθείης
[πρὸς ἡμᾶς] ἀφικέσθαι, ‘being anxious that you should
come to us by every possible means in your power” (Edd.),
and Syl 510 (=* 364)" (after B.c. 297) ἂν δέ πως ἄλλως
πρὸς αὑτοὺς ὁμολογήσωσιν. See also s.v. μήπως.
N
N
le
ῥαββεί---ῥακά (paya, Tisch.)
ῥαββεί.
For the accentuation ῥαββέι (ῥα ββουνέι) in Cod. Vaticanus,
showing that εἰ was regarded as a diphthong, cf. Nestle in
ZNTW vii. (1906), p. 184. See also Dalman Words, pp.
324 ff., 340.
ῥαββουνεί.
See s.v. ῥαββεί.
ῥαβδίζω,
which is used of the Roman punishment ‘‘ beat with a
rod” in its two NT occurrences (Ac 1635, 2 Cor 1138), is
applied to ‘‘threshing” in P Ryl II. 148 (a.p. 40)
ἐράβδισαν γόμους κ, “they threshed out 20 loads” of
anise: cf. LXX Judg 611, For a similar use of the subst.
ῥαβδισμός, see P Tebt I. r19** (B.c. 105-1), where the
editors refer to 26. 229 (B.C. 97 or 62), and for ῥαβδιστής see
BGU I. 1153} 20 (ii/A.D.).
ῥάβδος,
“a rod”: P Tebt I. 4439 (B.c. 114) ἔδωκεν πληγὰς
πλείους ἧι [εἸῖχεν ῥάβδωι, ‘‘gave me many blows with the
rod he was carrying”: cf. P Lond 4415 (B.c, 161) (=I. p.
34, UPZ i. p. 140), P Grenf I. 5815 (ii/i B.c.). For a
reminiscence of Ps 2° (cf. Rev 257 a/.) see the magical
P Osl I. 1108 (iv/B.c.) κατέχων ῥάβδον σιδηρᾶν, with the
editor’s note, and for a similar reminiscence of Exod 1415
see the leaden tablet from Hadrumetum, Wiinsch 4 / 51°
(iii/A.D.) (= Andollent, p. 374) δρκίζω σε τὸν διαστήσαντα
τὴν ῥάβδον ἐν τῇ θαλάσσῃ.
For the form ῥαύδους -- ῥάβδους, cf. P Par 40% (8.6,
158), 417° (B.c. 158-7) (= UPZ i. pp. 148, 150), and see
Mayser Gyr. p. 115.
e ~
ῥαβδοῦχος,
lit. ‘a rod-holder,”’ is supplied by Wilcken in P Par 245
(B.C. 164) (= U PZ i. p. 123) τῶν δ᾽ ἐκ Tod ἱεροῦ ῥαβδο[ῦχός
tis Ζωίλος, with reference to a ‘‘temple-attendant” in the
Serapeum at Memphis. For this usage (as distinguished
from a /ictor or attendant on Roman magistrates, as in
Ac 1655.88) he refers to a ῥαβδοῦχος in the Roman Serapis
worship in ZG XIV. 1027, and to the paBSotxo in the
temple service of Apollo in Sy/? 790 (= %1157)*4 (c. B.C.
100 ?) whose duty is to keep in order the temple precincts—
ot Kal ἐχέτωσαν ἐξουσίαν κωλύειν τὸν ἀκοσμοῦντα. In
P Oxy XIV. τό265 (A.D. 325) the reference is again to
56
an official of low rank who fills the single post of ῥαβδοῦχος
of certain animals—xwpav μίαν ῥαβδούχου ἑνὸς τῶν αὐτῶν
ζῴων : see the editors’ note, and cf. 7d. 17 5013 (A.D. 306)
and 76. XVI. 190518 (iv/v a.p.). Cf. the word ῥαβδοφόρος
in P Petr 11. 8(2) (c)® (B.c. 246) and P Par 66}8 (iii/B.c.).
In the latter case the editor suggests that ῥαβδοφόροι may
not be more than ‘‘ conductors of works,” but for the
possibility that ‘‘police” were intended see <A7chzv vi.
Ῥ- 416.
For the subst. paBSovxla cf. P Oxy XVI. 16261 (a.p.
325), and BGU I. 244" (time of Gallienus).
ῥᾳδιουργία.
For ῥᾳδιουργία in the general sense of ‘‘ false pretences,”
ef. P Oxy II. 237%) 19 (A.p, 186) εἴτε πλαστῶν γραμμάτων
ἢ ῥᾳδιουργίας ἢ περιγραφῆς ἐνκαλεῖν, “τὸ make a charge
either of forgery or false pretences or fraud ” (Edd.) (but see
Archiv i. p. 182): cf. the wider usage in P Tor I. 1°43
(B.c, 116) (= Chrest. 11. p. 36) κακοτρόπως καὶ ἐπὶ
ῥαιδιουργίαι παρακεῖσθαι αὐτὸν τὴν συνχώρησιν, Preisigke
5656! (A.D. 568) χωρὶς ῥαδιουργίας καὶ ἀταξίας, and P
Strass I. 4080 (A.D. 569) δίχα παντοίας μέμψεως καὶ
καταγνώσεως καὶ ῥαδιουργίας. The special meaning of
“theft”? is seen in P Magd 35" (B.c. 216) (= 776]. Nicole
Ῥ. 454) περὶ δὲ τῆς ῥαιδιουργίας with reference to the theft
of a mantle, and in BGU I. 22614 (A.D. 99).
For the verb see P Tebt I. 4215 (c. B.c. 114) (= Chrest.
I. p. 385) ῥαδιουργημένας (for form cf. Mayser Gy. pp. 120,
408), and P Flor III. 294°° (vi/A.p.) ῥᾳδιουργῆσαι, and for
the adj. ῥαδιουργός see P Lond IV. 1338%® (a.p. 709), 1349%7
(A.D. 710).
ῥακά (payd, Tisch.)
in Mt 5”? is usually taken as a term of contempt trans-
literated from the Aramaic NP", ‘‘empty”’: cf. Lightfoot
Hor. Hebr. ii. p. 109. It is thus not so strong as μωρός,
which denotes, according to Lightfoot 2d. p. 112, “lightness
of manner and life ’’ rather than ‘‘ foolishness”: see Marriot
Sermon on the Mount, p. 182. Mr. W. K. L. Clarke
kindly supplies us with an interesting definition of ῥακά
from Basil Regwzlae li. 432 C: τί ἐστὶ Ῥακά ; ἐπιχώριον
ῥῆμα ἠπιωτέρας ὕβρεως, πρὸς τοὺς οἰκειοτέρους λαμβανό-
μένον, ‘‘ What is ‘Paka? a vernacular word of mild abuse,
used in the family circle.”
Various explanations of the word are discussed by Zorell
Lex. s.v., Ἐς Schulthess ZV7W xxi. (1922) p. 241 ff., and
Leipoldt CQ xcii. (1921), p. 38.
9
a
ῥάκος
ῥάκος,
“ἐᾷ piece of cloth” (Mt 91°, Mk 231): cf. P Petr III. 42H
ῥάκη δύο, P Lond 121798 (iii/a.p.) (=I. p. 91) βύσσινον
ῥάκος, 10.339 (=p. 96) ῥάκος λινοῦν. See also Apoc.
Petr. 15 ἄνδρες ῥάκη ῥυπαρὰ ἐνδεδύμενοι (cf. Jas 2%). In
Artem. p. 188 the word is used of mummy wrappings—ot
ἀποθανόντες ἐσχισμένοις ἐνειλοῦνται ῥάκεσι.
ῥαντίζω,
“‘sprinkle,” equivalent to classical ῥαίνω, in Heb 913 αἰ.
is one of the exx. of ‘‘neues Sprachgut ” in the Κοινή : cf.
Thumb Heé/en. p. 223. For pavrds, ‘‘sprinkled,” ‘‘spotted,”
as in LXX Gen 30%? Dsil, cf. PSI VI. 56919 (iii/B.c.) θήλειαι
μέλαιναι ὃ kal ῥαντὴ a, of birds.
ῥαντισμός,
“*sprinkling””: LXX, NT (Heb 1274, τ Pet 1? (cf. Hort
ad/.)but not as yet found in any secular author : cf. however
Vett. Val. p. 11017 περὶ τὰς ὄψεις φακοὺς καὶ ῥαντίσματα
ἔχοντες.
ῥαπίζω,
lit. ‘‘strike with a rod,” vwerdevo, came in late writers
to be used in the sense of “‘strike (the face) with the palm
of the hand” (Suidas: ῥαπίσαι' πατάσσειν τὴν γνάθον
ἁπλῇ τῇ χειρί) : see Lob. Phryx. p. 175, and cf. Rutherford
NP p. 257 ff. This suits both the NT occurrences of the
verb Mt 58%, 2657: cf. LXX Hos 114, τ Esdr 432.
ῥάπισμα,
‘*a blow on the cheek with the open hand”: see s.z.
ῥαπίζω and add Field Woes, pp. 4of., τος. The word is
used of a ‘‘scar,” or the result of a blow, in a vi/a.p.
account of the sale of a slave published in Archiv iii.
Ρ- 415 ff., see p. 419%%, and cf. Sudhoff Arztliches, p. 143.
The difficult ῥαπίσμασιν αὐτὸν ἔλαβον in Mk 14° is
fully discussed by Swete ad /., where he translates ‘‘ they
caught Him with blows.” The RV adopts the rendering
“with blows of their hands” in the text, but puts the
alternative ‘‘strokes of rods’’ in the margin. Blass (G7.
Ρ- 118) describes the phrase asa ‘‘vulgarism,” which at
present can be paralleled only from a i/A.D. papyrus (αὐτὸν)
κονδύλοις (“knuckles”) ἔλαβεν, published in Fleckeis.
Jahrb. f. class. Philol. xxxviii. (1892), pp. 29, 33.
e ,
puis,
““needle,” is found in a series of accounts P Oxy IV.
736” (c. A.D. 1) λίνου καὶ ῥαφίδος (ὀβολός), “thread and
needle 1 ob.”: cf. Mt 1974, Mk 10%. On the relation of
ῥαφίς to βελόνη (Lk 1835), see Rutherford WP p. 174 f.
,
ῥαχά.
See s.v. ῥακά.
ῥέδη.
For the substitution of ε for at in this NT ἅπ. εἰρ. (Rev
1813), = ‘‘a chariot,” cf. Moulton Gy, ii. p. 81. According
to Quintilian i. 5. 57 the ῥέδη came from Gaul and was a
vehicle with four wheels.
563
ῥήτωρ
“ῬΡεφάν.
See σιν, ἹῬῬομφά.
ῥέω.
For péw, ““ flow,” which occurs in the NT only in Jn 738
(for fut. act. οἵ. Pro/eg. p. 154), see the traveller’s account
of his visit to the source of the Nile, P Lond 8548 (i/ii a.p. )
(=III. p. 206, Deissmann LAE p. 162) ὅθεν t[vy]xaver
Νεῖλος ῥέων, ‘‘whence the Nile flows out”: cf. P Lond
1216 (jii/A.D.) (=I. p. 98) παρὰ ῥέον βαλανείου and
Pretsighke 40179 (A.D. 10-11) ποταμ[ὸν] . . ῥέοντα δι᾿ ὅλης
τῆς πόλεως.
For the subst. ῥεῦμα, cf. P Petr II. 37 2a verso! (iii/B.c.)
ἐνκλείναντος τ[οὔ] ῥεύματος εἰς τὸ πρὸς βορρᾶν μέρος, and
P Lond 467°8 (iv/a.p.) (= I. p. 73) ἐν τῷ ῥεύματι τοῦ ποταμοῦ
εἰς τὴν OdAacoay.
“Ρήγιον,
““Rhegium” (mod. ‘‘ Reggio”), a town in Italy opposite
Sicily. For the derivation of the name from ῥήγνυμι see
the citations in Wetstein ad Ac 281%,
t~
ῥῆγμα.
For ῥῆγμα in the sense of ‘‘ breach”’ in the Nile embank-
ments see P Lond 131 γεοίοϑθ, 60 (a.p. 78-9) (=I. p. 171 f.),
and cf. PSI V. 4561 (a.p. 276-82) ἐπὶ τοῦ mipyov..
ῥήγματα : cf. Lk 639, and for the medical use of the word =
“‘rupture,” see Hobart p. 56. The subst. ῥηγμός may be
illustrated from 74. IV. 422) (iii/B.c.) ἡ δὲ γῆ ῥηγμῶν
πλήρε( -Ξη)ς ἐστὶν διὰ τὸ μήποτε αὐτὴν ἠρόσθαι.
ῥήγνυμι, ῥήσσω,
“rend,” ‘break asunder”: P Leid V-31 (iii/iv A.D.)
(= ΤΙ. p. 27) at πέτραι ἀκούσασαι ῥήγυνται (1. ῥήγνυνται).
Ῥήσσω is claimed as Ionic by Winer-Schmiedel, p. 19. For
ῥάσσω see Mk g!® D. In the LXX ῥάσσω is not an
alternative of ῥήσσω, but a form of ἀράσσω : see Thackeray
Gr. i. p. 76.
t~
ῥῆμα.
For the ordinary meaning ‘‘ word” in the NT, cf. P Giss
I, go. 7 (A.D. 215) ἐκ τῶν ῥηϊμά͵των το[Ὁ] προτέρου δια-
τάγματος, P Ambh II. 1425 (iv/A.D.) ἀπρεπῆ ῥήματα,
P Flor III. 3094 (iv/A.p.) αἰσχρ[ο]ῖς ῥήμασι, and Sy// 809
(=*1175)!8 (iv/iii B.C.) ῥῆμα μοχθηρὸν ἢ πονηρὸν φθένγε-
σθαι (contrasted with 39 κακόν τι ποῆσαι).
On the Hebraistic use = ves in the LXX and in the more
Hebraic parts of Luke’s writings (Lk 187, 2%, a@/.), see
Thackeray Gr. i. p. 41. A somewhat similar use of λόγος
has classical authority, e.g. Plato Phz/. 33 C.
ῥήσσω.
See ῥήγνυμι.
ῥήτωρ.
The special meaning of ‘‘advocate,” ‘‘ barrister,” which
this word has in Ac 241, can be freely illustrated from our
documents, e.g. P Oxy I. 37}: 4(a.D. 49) (= Selections, p.
48), the report ofa lawsuit where the counsel for the plaintiff
ῥήητως
is introduced with the ννογάς- -Αριστοκλῆς ῥήτωρ ὑπὲρ
ἹΠεσούριος, and 20. II. 2537.}.-35 (a.p, 186) Δίδυμος ῥήτωρ
ἀπεκρείνατο μὴ χώρις λόγου τὸν Σεμπρώνιον κεκεινῆσθαι,
“‘Didymus, advocate of Sempronius, replied that his client
had had good reason for having been provoked’’ (Edd.),
P Ryl 11. 75°18 (late ii/a.p.), PSI IV. 29376 %3 (iii/a.D.),
et saepe.
ῥητῶς.
For ῥητῶς, ‘‘explicitly,” “in set terms” (1 Tim 47),
see P Par 6353 (B.c. 164) (= P Petr III. p. 22) ῥητῶς τε διὰ
τῆς π|[ε]μ[φθείσης ὑμῖν ἐπιστολῆς, OG/S 51.539 (ili/A-D.)
ῥητῶς τῆς ἀπογραφῆς [λεγούσης ὅτι συνάγ]εται ἡ βουλὴ
διὰ τοῦτο, and cf. P Tebt II. 30312 (A.p. 176-180) ἐπὶ
τοῦ ῥητοῦ, ‘‘at the specified time,’’ similarly 2d. 33215
(A.D. 176).
ῥίζα.
For the literal sense ‘‘root’’ cf. P Oxy XIV. 1674°
(ii/A.D.) καῦσον τὴν ῥίζαν αὐτῆς, “burn its roots,” with
reference to an acacia tree. In P Lond 121178 (iii/a.p.)
(=I. p. 89) the eating of roots of bugloss, [pitas BuyAou
(i.e. βουγλώσσου), is recommended to prevent the breath
from smelling after eating garlic. The metaphorical sense
of ‘‘origin,”’ “ancestry,” is seen in OG/S 383% (mid.
i/B.c.), where Antiochus I. refers to the Persians and Greeks
as ἐμοῦ γένους εὐτυχεστάτη ῥίζα : cf. Rev 2215.
ῥιζόω.
The rapid transition from the metaphor of ‘‘ rooting ” to
that of ‘‘ building ’’ in Col 27 is rendered easier, as Lightfoot
ad ἡ. points out, by the use of ῥιζόω in connexion with cities
and buildings, e.g. Plut. Afor. 321 D παρέσχε ῥιζῶσαι καὶ
καταστῆσαι τὴν πόλιν. Similarly with reference to the
building of a bridge, Aazbe/ 10787 αἰώνιος ἐρρίζωται.
ῥιπίζω.
To Hort’s exx. ad Jas 1° of this word to denote the surface
of the water blown upon by shifting breezes, rather than
billows lashed by a storm, we may add Aristeas 70 where
the workmanship bestowed on certain ornamental leaves is
described as so life-like that if a breath of wind blew upon
them—pum(lovtos τοῦ κατὰ τὸν ἀέρα tvevpatos—the leaves
stirred in their places. It should be noted that the verb
is derived not from ῥιπή, ‘fa rushing motion ”’ (ῥίπτω), but
from puts, ‘a fire-fan.”
pinto,
““throw off,’’ “‘ throw away”’: cf. P Tebt I. 48? (c. B.c.
113) ῥίψαντα τὸ ἱμάτιον els φυγὴν ὁρμῆσαι, ‘so that he
threw away his garment and took to flight” (Edd.), Ρ Ryl
11. 125% (A.D. 28-9) ἐκκενώσας τὰ προκείμενα ἔριψεν ἐν
τῇ οἰκίᾳ μου τὴν πυξίδα κενήν, ‘having rifled the contents
aforesaid he threw the box empty into my house” (Edd.).
Both AV and RV adopt this meaning in Ac 2258, but
Field (Votes, p. 136), who is followed by various com-
mentators, prefers the rendering ‘‘shake,’’ ‘‘ throw about,”
as if the verb = ῥιπτάζω : cf. the medical use in connexion
with convulsive fits, etc., as illustrated by Hobart p. 2.
564
ῥύμη
For the perf. pass., as in Mt 985, cf. P Petr II. 19 (2)
(iii/B.C.) καλῶς οὖμ ποιήσεις ἐϊπι]στροφήν [pov π]οιησά-
μένος, ἔρρειμαι γὰρ κακῶς διακείμενος ἀπ᾽ ἐκείνου, and for
MGr ῥίφτω,
cast away”:
the form ῥιπτέω see Radermacher G”. p. 84.
ῥίχνω, ῥίχτω (ῥιμμένος, ῥιχμένος), “throw,” ‘
see Thumb Hand. p. 353.
Pd8n.
For this proper name (Ac 1273) cf. the inscr. on a grave-
stone at Alexandria of iii/B.c.—/reisighke 392 “Pd8y Mion
μάμμη. Blass (ad Ac /.c.) points out that the name is found
in myths and comedies: see e.g. Menander Fragm. 245°,
546°, Philemon /7. 84.
“Ῥοδίνη is found as a proper name in the Christian inscr.
CIG IV. 9484. The adj. ῥόδινος occurs in P Oxy III.
496 (articles in a dowry—a.D. 127) ζώνας δύο, σανδυκίνην,
ῥοδίνην, ‘2 girdles, one red, the other rose-coloured,” and
P Goodsp Chicago 4% (medical prescription—ii/A.D.) κηρωτὴ
ῥοδίνη, ‘ wax-ointment scented with rose.” See also P Petr
II. 34 (4)8 (an account for unguents—iii/B.c.) (= Sudhoff
Arstliches, p. 47) podtvov B.
ῥοιζηδόν,
“with crackling crash,” is found in the NT only in
2 Pet 319; see Wetstein and Mayor ad /.
“Ρομφά.
For the various forms which this proper noun takes in
Ac 743 see WH Woves?, p. 92. In LXX Amos 576 from
which the quotation in Ac is taken the form is ‘Pedy or
Ῥεφάν replacing iS of the Heb. text, and the word is
understood as a corruption of the Assyrian name for the
planet Saturn (= Chiun).
ῥομφαία.
For ῥομφαία, a Thracian weapon of large size, see Hastings’
DB iv. p. 634, where the different uses of the word are fully
illustrated. In the NT it is found sexzes in Rev, and once,
metaphorically, in Lk 285.
ῥοπή
occurs as a v./. for ῥιπή, “ἃ moment,” in 1 Cor 1552
D*EFG 67**. For the original meaning, ‘‘a turn of the
scale,” as in Sap 1812, cf. P Par 63% (B.c. 165) (as read
P Petr III. p. 24) συμβαλεῖται ῥοπὴν eis τὸ προκίμενον,
“it would turn the scale in favour of the matter in hand”
(Mahaffy), and P Tebt I. 2779 (cited s.v. ἐνθυμέομαι). See
also Aristeas 90 ῥοπῇ καὶ νεύματι, ‘momento temporis et
ad nutum,” Vett. Val. p. 3011 at στιγμαὶ ἢ poral τῶν
ὡρῶν, and Herodas VII. 33 with Headlam’s note.
“Ῥοῦφος.
For the probable identification of the Ῥοῦφος of Rom 1678
with the Ῥοῦφος of Mk 15%, see SH p. 426f. The name is
very common: see e.g. P Hamb I. 29° (A.D. 89), and the
reff. in Preisigke Mamenbuch s.v.
OZ?
ῥύμη. ͵ r
For this word in its late Greek sense ‘‘ street,” ‘lane,
which it has in its four occurrences in the NT (Mt 65,
e ,
pvopac
Lk 1421, Ac 944, 1219), cf. P Par 5126 (B.c. 159) (= UPZi.
Ῥ. 360, Selections, p. 20) ἔρχομαι eis τὴν ῥύβ(-- μ)ην μετ᾽
αὐτῶν, BGU IV. το371 (A.D. 47) εἰς τὴν ἐκ λιβὸς ῥύμην
βασιλικήϊν, P Oxy I. οο9 (A.D. 55) ἀνὰ μέσον οὔσης τυφλῆς
ῥύμης (‘blind alley”), and P Ryl 11. 1564 (i/A.p.) δημοσία
ῥύμη. In an Alexandrian papyrus of the time of Augustus
we hear of a street named EvSaipwv—ev τῆι Εἰὐδαίμονος
λεγομένηι ῥύμηι (see Archiv v. p. 37 n.1). For the diminu-
tive ῥύμιον (not in 1,55) = ‘‘a little lane” or ‘‘alley,”’ cf.
the direction in P Meyer 20 verso® (1st half iii/A.D.) ἀντικρὺ
τοῦ [...] πωλίου ἥκεις (εἰς) TO ῥύμιον, ‘‘over against the
shop you come to the little lane.”
See further Rutherford VP p. 487 f., and Kennedy Sources
p- 15f., where the different stages in the history of ῥύμη are
stated.
ῥύομαι.
In the version of the Lord’s Prayer which forms part
of the vi/A.p. Christian amulet, BGU III. 954°% (= Selec-
tions, p. 134), we find—pd[oar ἡμᾶς ἀπὸ τῆς troly|npl las,
in accordance with the AV interpretation of Mt 6%. Cf,
however, the inser. on a very old church in central Phrygia
--Αρχάνγελε Μιχαήλ, ἐλέησον τὴν πόλι σου κ[α]ὶ pion
αὐτὴν ἀπὸ τοῦ πονηρ(οῦ) (C. and B. ii. p. 741 No. 678).
As exx. of the verb we may add P Lond 4134 (c. A.D. 346)
(= II. p. 301) εἰὔχομ]αι σ΄. ]w τῷ θεῷ περὶ [τῆ]ς σωτ]ηρίας
ἵνα ῥύσει σαι ἀπὸ. .., and the inscr. on a statue in honour
of Hadrian erected a.p. 125, Sy// 383 (= *835 A)? Αὐτοκρά-
τορι ᾿Αδριανῷ σωτῆρι, ῥυσαμένῳ kal θρέψαντι τὴν ἑαυτοῦ
“Ἑλλάδα. The verb and its constructions are fully illustrated
by Chase 7he Lora’s Prayer p. 71 ff. (in Zexts and Studies
i. 3), and Anz Sudszdia p. 275 f.
For the subst. ῥῦσις cf. Aazse? 2004 (Roman age) τοῦ
πικροῦ ῥῦσιν ἔχω θανάτου.
ῥυπαίνω
““make filthy,” ‘‘defile,’’ occurs in the NT only in Rev
2211 ὃ ῥυπαρὸς ῥυπανθήτω ἔτι, where, as Swete points out
ad /., the aor. (not ῥυπαίνεσθαι) indicates the fixity of the
state into which the ῥυπαρός has entered. For the act. cf.
Jos. ¢ Ap. i. 220 puTratve τὴν εὐγένειαν... ἐπεχείρησαν,
and Vett. Val. p. 1168 ψύξει τοὺς γάμους ἢ ῥυπαίνει.
δυπαρία.
The moral significance of this word in Jas 17, its only
occurrence in the NT, may be illustrated from /e/agia-
Legenden p. 6°° ἀφῆκεν ἐν τῷ ὕδατι πᾶσαν αὐτῆς τὴν
ῥυπαρίαν --- νν]τ}) reference to cleansing in Baptism. Mayor
ad Jas /.c. recalls that Plutarch (Jfor. p. 60 D) uses
ῥυπαρία (like our ‘‘shabbiness’”’) of ‘‘ avarice,” which
would suit the idea of a “*debased” moral coinage ; but see
διῶ. βυπαρός. We may add two citations from Teles (ed.
Hense)—p. 33} δι’ ἀνελευθερίαν Kal putaplay (of rich men
not using their wealth), and p. 37° διὰ ῥυπαρίαν καὶ
δειλίαν.
ῥυπαρός,
“shabby,” ‘‘soiled,” is applied to clothing in P Giss I.
76% (ii/A.p.) τρίβωνα[ς] ῥυπαρὰς B καὶ στολὴν ὁμοίως
λευκήν, “two soiled cloaks and likewise a white robe,” as
5 «ε -
5 Popaikos
in Jas 2*: cf. P Fay 161° (i/p.c.) σίτου ῥυπαροῦ, “dirty
(i.e. unwinnowed) corn,” and P Ryl II. 7271 (B.c. 99-8)
κ(ριθῆς) ῥυπαρ[ᾶς.
The adj. is very common in the papyri in connexion with
payments, and was denoting
““debased” coin, e.g. P Tebt II. 348° (a.p. 23) apyuplov
pu@(apod) [δ]ρ[αἸχμὰς δεκάδυο, ‘‘twelve dr. debased
silver ’’ (Edd.), and P Fay 52 (a)® (a receipt for poll-tax
—A.D. 191-2) ἐπὶ A[d]you ῥυπίαρὰς) δραχμ(ὰς) ὀκτώ. But,
according to Milne 7heban Ostraca p. 104 (cf. Annals of
Archaeology and Anthropology vii. p. 64 ff.), ‘the word
does not appear to refer to any distinct class of coins—all
Roman tetradrachms of Alexandria might have been called
putapaé—and probably was a term of account, like the
*bad’ piastre of some Turkish towns, e.g. Smyrna.’’
Hence in P Ryl II. 194% ῥυπί(αρὰς) (δραχμὰς) ἑπτὰ
ἡμιοβί(έλιον) the editors translate ‘7 drachmae of discounted
silver $ obol.””
generally understood as
C7,
ῥύπος,
“filth ’’ (1 Pet 374), is found = ‘‘ wax” in superstitious
medicine, P Osl I. 188 (iv/a.D.) pikov δὲ καὶ ταῖς κριθαῖς
Kal ῥύπον ἀπὸ ὠτίου μούλας, ‘‘mix also with the barley-
In Isai 44 T the
noun is neuter. The adj. ϑυπώδης occurs in the medical
prescription P Oxy 11. 234%18 (ii/iili A.p.) ὅταν ῥυπῶδες
γένηται, ἀνάλαβε, ‘when it becomes discoloured, draw the
liquor off.”
corn the ear-wax ofa female mule” (Ed.).
ῥυπόω
is read in the TR of Rev 221} = ‘‘am filthy” morally.
For the literal sense of the compd. verb cf. Sy/Z 879
(= 3 1219)" (iii/B.c.), where it is laid down τὰς trev8otcas
ἔχειν φαιὰν ἐσθῆτα μὴ κατερρυπωμένην, ‘that women in
mourning are to wear gray clothing not defiled.”
ῥύσις
is very common of the ‘‘ flow” or ‘‘ yield” of wine at the
vintage, see e.g. P Giss I. γοῖϊ 15. (c, a.p. 117) ἐὰν S]é 6
θε[ὸ]ς ἐπιτρέψῃ πολλὴν ῥύσιν [ἔσεσθαι εἰς ἔτους, τάχα διὰ
τὴν ἐσομένην εὐϊωνίαν τοῦ γενήματος ἀθυμήϊσουσι ot
γ]εοῦχοι, and the other exx. collected by the editor ad 1.
The noun seems to have a different meaning in P Bad 1551
(i/B.c.) εἰπὲ δὲ τῆ ἀδελφῆ πέμψαι por τὴν ῥύσιν, ἵνα
χειρογραφήσω. For its use in connexion with the ‘ flow”
of blood, as in Mk 525, Lk 84%, see Vett. Val. p. 282%.
‘Purdy is applied to a drinking-horn in P Petr III. 42 Η (7)
(c. B.C. 250) (= Witkowski’, p. 13).
ports,
“a wrinkle” of age, which in Biblical Greek is confined
to Eph 527, may be illustrated from Plut. Afor. p. 789 D
οἷς ἡ γελωμένη πολιὰ καὶ ῥυτὶς ἐμπειρίας μάρτυς ἐπιφαί-
νεται : see Armitage Robinson ad Eph /.c.
“Ρωμαϊκός,
ἐς Βοπιδη," as found in the TR of Lk 2338, may be
illustrated from a Greek translation of an unknown Latin
work made by a certain Isidorianus, P Ryl II. 62 (iii/A.p.),
which ends—*f ᾿Ολύμπ[ιος] ᾿Ισ[ι]δωριανὸς [....... 1
ἑρμήνευσα ἀπὸ ἹῬωϊμα]ικῶν.
ε “
Ῥωμαϊστί
“ῬΡωμαϊστί,
“in the Latin language ’’ (Jn 1930): cf. Epict. i. 17. 16
We ἐπισκέψαι, πῶς τοῦτο λέγεται, καθάπερ εἰ ἱἹΡωμαϊστί.
ῥώννυμι.
"Eppwco, ἔρρωσθε (wale, walete), are regular closing
formulae (as in Ac 1539) in both private and official letters.
Naturally they are much varied by the addition of terms
of endearment and otherwise, particularly during the second
and third centuries A.D. The following exx. must suffice :
P Tebt II. 315° (ii/A.p.) ἔρρωσό μοι, τιμιώτατε, P Hamb I.
566
,
ῥωννυμι
5411 15 (ii/iii A.D.) ἔρρωσό μοι πολλοῖς χρόνοις ὑγιαίνων μετὰ
καὶ τῶν σῶν, P Oxy XII. 158615 (early iii/A.D.) ἐρρῶσθ(αι)
εὔχομί(αι) [π]ανοικεί, 26. I. 12213 (ili/iv A.D.) ἐρ]ρῶσθαί σε,
κύριέ μου ἄδελφε, πολλοῖς χρόνοις καὶ προκόπτειν εὔχομαι.
Many other exx. will be found in Exler £f7stolography
p- 74 ff. For the verb = ‘‘have strength” of persons cf.
PSI V. 495% (B.c. 258-7) βουλόμεθα yap σε τῶι τε σώματι
ἐρρῶσθ[αι, and of trees cf. CP Herm 1. 281! φοίνικες ἄλλοι
ἐρ[ρωἸμένοι.
The subst. ῥῶσις is used in connexion with praying for
“strength” for anyone, e.g. OG/S 2064 εὐξάμενος δῶσιν
kal τέκνοις καὶ γαμετῇ. See also in application to the body
Vett. Val. p. 16015.
Σ
σαβαωθ--- σάκκος
σαβαώθ.
This Heb. word = ‘‘hosts,” ‘armies ’’ (Rom οὔ LXX,
Jas 54) occurs as an invocation:in the great Paris magical
papyrus P Par 5741289 (iii/a.D.) (= Selections, p. 113) Taw
Σαβαωθ, and in the amulet printed in Archiv i. p. 427
belonging to ili-v A.D.—
Κύριε Σαβαώθ, ἀπόστρεψον
ἀπ᾽ ἐμοῦ. οτον (?) νόσον τῆς
κεφαλ[ῆς
where Wilcken thinks that it cannot be determined with
certainty whether it is the work of a Christian or a Jew
or a Greek or an Egyptian. Cf. P Oxy VIII. 11527
(v/vi A.D.) with its magical, Jewish, and Christian ele-
ments—
Ὥρωρ φωρ roel,
ἀδωναεί, ᾿Ιαὼ σα-
βαώθ, Μιχαήλ, ᾿Ιεσοῦ
Χριστέ, βοήθι ἡμῖν
καὶ τούτῳ οἴκῳ. ἀ-
μήν.
and 26. VII. 10604 (vi/A.p.), a Gnostic charm against reptiles
and other ills—
"Tad σαβαὼθ adove
ἀπάλλαξον τὸν οἶκον τοῦτον
ἀπὸ παντὸς κακοῦ ἑρπετοῦ.
Also the leaden tablet, Wiinsch .425) No. 2 (ii/iii A.p.), on
which is depicted an altar inscribed —ZewOn | Σαβαωθ |
Σαβαωθ, the thrice repeated name of the Jewish God. See
further Deissmann Uxgeschichte p. 23, and Cheyne’s note on
“Lord Sabaoth”’ in 2x III. i. p. 318 f.
σαββατισμιός,
““a resting as on the Sabbath,” found only in Heb 49,
where it may have been coined by the author: see Moffatt
in ZCC ad /., who also refers to its possible occurrence in
Plutarch de superstit. 166 A (βαπτισμούς, Bentley). The
verb occurs in Exod 16°: cf. Frinkel Vorstudien, p. 8.
σάββατον
to denote the Heb. Saééazh is first found in the LXX.
In the Pentateuch and elsewhere the plur. τὰ σάββατα
is used both for ‘‘the Sabbath” and ‘the sabbaths”: see
Thackeray Gv. i. p. 35. In the LXX the dat. plur. is
usually σαββάτοις, but in the critical text of the NT the
form σάββασι occurs frequently: cf. πρόβασι for προβάτοις
in P Lond 11718 (Β.6. 8) (= III. p. 178), and similar
Part VII.
exx. in Psaltes Gr. p. 176. For the significance of the
added clause μηδὲ σαββάτῳ in Mt 2450 see Boll Ofenbarung
p- 134, n.4
σαγήνη;
a large “" drag-net ’’ (Mt 1317) as distinguished from the
smaller circular ἀμφίβληστρον (cf. Mk 11°), often identified
with the gaz/, which is generally worked by two boats
(cf. Lk 57), which separate and then draw it in a sweep
to the shore. It was consequently an expensive piece of
machinery, and has been taken as evidence that some at
least of the fishermen Apostles were fairly well-to-do (cf.
Exp T xxviii. p. 229f.).
σαίνω,
properly of dogs ‘‘wag the tail,” ‘‘fawn” (e.g. Od.
x. 217), then metaph. of persons ‘‘ fawn upon,” ‘‘ beguile”
(e.g. Aesch. Choeph. 186). This gives good sense in its
only NT occurrence, 1 Thess 3% τὸ μηδένα σαίνεσθαι ἐν
ταῖς θλίψεσιν ταύταις: the Apostle dreaded that the
Thessalonians would be ‘‘ drawn aside,” ‘‘allured,” in the
midst of the afflictions which were falling upon them, cf.
Zahn Zzu/. i. p. 159f. (Engl. Tr. i. p. 222). Others,
however, prefer to read with FG σιένεσθαι z.c. σιαίνεσθαι,
“*to be disturbed,” ‘‘troubled,”’ in support of which Nestle
(ZNTW vii. δ. 361) cites two passages from the Ast.
Lausiaca (ed. Butler, 1904), c. 24, p. 78, 10 and c. 35,
p- 102, 16: Mercati adds further instances in ZV7W viii.
p- 242. See also the quotations from papyri s.v. σιαίνομαι.
Reference may be made to an art. by A. D. Knox in /7S
xxv. (1924), p. 290f., where a reading Td μηδένα παθαί-
ver Oat is conjectured, = “that none break down in their
afflictions.””
>
For a new literary ex. of σαίνω, where it is used practically
= θέλγω, see Bacchyl. I. 55 ὁ δ᾽ εὖ ἔρδων θεοὺς ἐλπίδι
κυδροτέρᾳ σαίνει κέαρ, ‘but he who is bountiful to the
gods can cheer his heart with a loftier hope ’’ (Jebb).
σάκκος,
a Semitic word, denoting ‘‘sackcloth,’’ ‘‘sacking,” a
coarse cloth made of the hair of goats and other animals:
cf. PST IV. 4271 14 (iii/B.c.) γραφὴ σάκκων kal μαρσίππων
- σάκκον τρίχινον a, P Hamb I. 1089 (ii/A.D.) σάκκους
τριχίνους. Other exx. of the word are P Reinach 1719
(B.C. 109) κιτὼν kal ἱμάτιον Kal σάκκον, οἵ“, P Ryl IT.
14576 (A.D. 38) σάκκο(ν) πλήρηι κνήκωι, ‘‘a sack full of
cnecus,” BGU II. 5979 (a.p. 75) τὸν σάκκον τοῦ πυροῦ,
P Oxy VI. 932° (late ii/A.p.) is τοὺς σάκκους σφραγίσας,
“sealing it (sc. vegetable seed) in the sacks,’’ 26. XIV.
1733" (late ili/A.D.) τι(μὴ) σάκκων σιππίων (ὁ στυππίων
567 73
Σαλαμίς
“flax ’’) (δρ.) σ΄.
Ostr. i. p. 754-
For the dim. σακκίον, see P Ryl 11. 24519 (iii/A.D.)
ἔπεμψά σοι σακ[κίο]ν στιππείῳν, and cf. Menander ͵αρηι.
5444 p. 164 σακίον : for σακκούδιον, see P Oxy ὙΠ ΘΕ Ὁ
(iii/a.p.) δέξε (7. δέξαι) Y σακκούδια (apa) τοῦ ᾿Αντινοέως :
and for σακκοφόρος, ‘a porter,’’ see P Tebt I. 39°° (B.C.
114). MGr σακκί, with dim’. σακκούλι, σακουλάί(κ)ι.
Σαλαμίς.
For dat, Σαλαμῖνι in Ac 13°, NAEL read Σαλαμίνῃ, a
form not unknown in Byz. Greek: cf. Blass-Debrunner Gr.
ὃ 57, and Psaltes Gy. p. 177.
On reckoning loads by sacks, see Wilcken
σαλεύω,
lit. “agitate,” ‘shake,’ as by winds and storms: see
P Lond 46%? (iv/a.p.) (=I. p. 80) ἐπικαλοῦμαί oe τὸν
. σαλε[ύσαντα] τὸν οὐρανόν, cf. Mt 2455, a/., and the
citations in Boll Offenbarung, p. 135. The verb is used
figuratively, as in Heb 12°, in the illiterate P Oxy III.
52818 (ii/A.D.) where a man writes to his sister (wife)
ἔπεμσάς pu ἐπιστολὰς δυναμένου λίθον σαλεῦσε, οὕτως ὑ
λόγυ σου καικίνηκάν με, “you sent me letters which would
have shaken a stone, so much did your words move me”
(Edd.), and OG/S 515} (iii/A.D.) σαλεύει yap ὡς ἀληθῶς
ἡ σωτηρία τῆς πόλε]ως ἐκ κακουργίας Kal πανουργίας
ὀλίγων τινῶν αὐτῇ ἐπεμβα)ινόντων. Tlence the derived
meaning “‘dislodge,”’ ‘‘ drive away” from your sober senses,
as in 2 Thess 25, where Lightfoot (Votes on Epp. of S. Paul,
p. 109) compares Plut. Afor. 493 D ὄρεξιν τοῦ κατὰ φύσιν
ἀποσαλεύουσαν followed almost immediately by ὡς ἐπ᾽
ἀγκύρας τῆς φύσεως σαλεύει.
For a weakened sense cf. PSI IV. 299! (iii/a.D.)
κατεσχέθην νόσῳ... ὡς μὴ δύνασθαι μηδὲ σαλεύεσθαι, “1
was held fast by illness, so as to be unable even to move
myself ’’: see also P Oxy III. 472°9(c. A.D. 130) the request
of a daughter to her mother—tt kal παρασχεῖν ds ἐπὶ ἑνὶ
μόνῳ σαλεύουσαν, “to give her something since she was
dependent upon onlyasingle source ’’ (Edd.): cf. 1,55 II. 2.
MGr σαλεύω, ‘ move,’’ * stir.”
σάλος
is used of a ‘froughsea”’ in Lk 217°: cf. Boll Ofenbarung,
p- 135-
σάλπιγξ,
“a trumpet ?: CP Herm J, 12179 (11|Δ.}.) ἐνίκησε τὸ]
τῶν σαλπίίγγ]ων ἀγώνισμα, Awilel 10497 οὐ σάλπιγγος
ἀκ[ούεται ἐνθάδ᾽ ὁμοκλή.
σαλπίζω,
‘sound a trumpet,’ is often understood metaph. in Mt 65,
as by Klostermann in 4ZN7, where he compares the use
of the subst. in Achilles Tatius viii. 10 οὐχ ὑπὸ σάλπιγγι
μόνον ἀλλὰ Kal κήρυκι μοιχεύεται. For a defence of the
literal meaning by a reference to the sounding of the ram’s
horn (shofar) on the occasion of public fasts, see Biichler in
JTS x. (1909), p. 266 ff., also Klein in ZV7TV vi. (1905),
p. 203 f.
568
Σαούλ
σαλπιστής,
“trumpeter.” For this late form (for Attic σαλπιγκτής)
in Rev 1822, cf. the inscr. Sy//* 10583 (ii/i B.C.) σαλπιστάς,
and Pretsigke 4591 (Rom.) σαλπιστὴς χώρτης ‘Iomavo-
pou(p). For σαλπικτής (= σαλπιγκτής) οἵ. P Oxy IIT. 519°°
(ii/A.D.), where inan account of public games 4 drachmae are
paid σαλπικτῇ.
Σαλω(ο)μών.
See s.v. Σολομών.
Σαμάρεια
(for spelling see Thackeray Gr. i. p. 167), ‘‘Samaria.’”
The mention of a village of this name in the Faytim, as
in P Petr II. 4 (11)? (B.c. 255-4), is proof of the early
settlement of Jews in these districts (cf. P Petr I. p. 43
note*). See also P Tebt 11. 566 (A.D, 131-2) Σαμάρεια,
2b. 609 (ii/A.D.) κώμης Σαμαρείας, and BGU 1. 94° (a.p.
280) περὶ κώμην Σαμάριαν.
Σαμαρείτης.
On the form, see WH Wofes*, p. 161.
found in Byz. Greek: cf. Psaltes G7. p. 254.
Dapapevs is also
Σαμοθρᾷκη.
For the diphthong ᾳ in this place-name (Ac 161) see
Meisterhans Gr. p. 64, I.
Σαμουήλ.
In P Oxy VI. 994 (A.D. 499) an order for the payment
of 12 artabae of corn to a monk is headed—PorBa[pplov
κόμ(ες) Kal Σαμουὴλ περίβλ(επτος) : other exx. of the name
in Preisigke Mamenbuch s.v.
σανδάλιον.
“Ca sandal.” For the dim. (Mk 6%, Ac 128), see Sy//
754°, where σανδάλια are mentioned amongst the articles of
the adornment of the statue of a god: cf. P Cornell 33*
(iii/a.p.) σα{[ν]]δίάλια) βατί-- δ)ιστικὰ β, ““2 walking-
In P Oxy IV. 7412 (ii/A.D.) σανδάλια ὀνικ(ά),
both the reading and meaning are doubtful, ‘‘ donkey
straps ’’ (?) (Edd.).
shoes.”
σανίς.
board,” ‘* plank,” as in Ac 273}, occurs in P Flor I. 69**
(iii/A.D.) (τοῖς) ἐξηλοῦσι σανίδες(-- δας) [πλ]ατείας ἑτέρου
τοίχου τοῦ προκί(ειμένου) πλοίου : cf. 24. The word readily
passes into the meaning of a ‘* wooden tablet ” for writing
purposes, as in Sy//3.975%° (c. A.D. 250) ἀναγράψαντες εἰς τὴν
σανίδα οὗ καὶ τὰ λοιπὰ γράμματα παραδό[τ᾽ωσαν εἰς τὸ
δημόσιον τῆι βουλῆι. In Herodas VII. 5 it denotes a
wooden bench to sit upon. For the dim. σανίδιον see Sy//
366 (=2799)2° (A.D. 38) τό Te ἐργαστήριον αὐτοῦ σανιδίοι[ς]
προσηλοῦσθαι, and for the verb σανιδόω see P Lond 1164
(A)? (A.D. 212) (= III. p. 164) πλοῖον. . - σεσανιδί ωἹμένον
διὰ νεὼς σὺν ἱστῷ.
Σαούλ.
See s.v. Σαῦλος.
,
campos
σαπρός.
For the classical meaning “" decayed,’’ cf. the Attic inscr.
ΥΩ 587° (B.C. 328) μισθωτεῖ τοῦ διατειχίσματος ἀνελόντι
τὰ σαπρά with reference to ‘“‘decayed” brickwork. In
Hellenistic Greek the connexion with σήπω was lost, and
it became “rotten,” ‘‘corrupt,’’ as in P Flor II. 176° (a..
256) συκαρίων campay, ‘rotten figs” (cf. Mt 717). Similarly
in P Lond 356! (i/a.p.) (ΞΞ 11. p. 252, Selections. Ὁ. 59)
the adj. is applied to ‘‘stale’” drugs as contrasted with drugs
of ‘‘ good” quality, τὸ καλόν. In P Fay 1194 (c. A.D. 100)
χόρτου. . δύσμην σαπράν is ‘a stale bundle of hay,’’ and
in P Giss 1. 21° (time of Trajan) ἐζήτησα τὸ λακώνιον Kal
οὐχ εὗρον ἀλλὰ ἀτταλιανὸν σαπρόν, the reference is appar-
ently to an article of clothing: cf. the adverb in BGU III.
8465 (ii/A.p.) (= Selections, p. 94) σαπρῶς παιριπατῶ.
Later exx. are PSI VI. 71812 (a receipt—iv/v A.D.) σαπρὸν
o[t]voy ποιῆσεί-- -σαι) καλόν, and P Oxy XVI. 1849?
(vi/vii A.D.) τὸ λάχανον Oo8e (/. ὧδε) σαπρόν ἐστι. Add
Teles p. 275 (of a house) σαπρὰ καὶ ῥέουσα καὶ καταπίπ-
τουσα.
For the metaph. usage, as in Eph 429, cf. P Leid Wiv- 38
(ii/iili A.D.) (=II. p. 131) ἀνάδυσόν pov τὴν σαπρὰν
i(= εἡμαρμένην, “ withdraw from me the bitter fate,’ and
Epict.iii. 16.7. In Preisigke 5761°° (A.D. gI-6) ἔστι σαπρὸν
yaip] ὄνομα τῆς τοῦ μισθωΐτο]ῦ γυναικός, the word=
“unpleasant,” and in the astrological Vett. Val. p. 3689 αἱ.
the editor understands it as = ‘‘periculosus.” See further
Rutherford WP p. 474.
Σαπφείρα,
“¢Sapphira.” This proper name (Ac 51), which appears
in various forms in the MSS., is probably derived from the
Aramaic NWEY, ‘* beautiful,” and should be accented on the
penultimate, see Winer-Schmiedel Gr. p. 76.
σάπφειρος.
This Semitic word (used by Theophrastus) = ‘‘a sap-
phire ’’ (Rev 2113) appears under the form cammpw (σαπ-
φείριον) in a list of colours and weights, P Oxy XIV. 1739!
(ii/iii A.D.) σαππίριν μνᾶν ὁλκήν, cf. 7: see also P Tebt II.
4057° (iii/A.D.) δερματικὴ σαπιρίν(η) (1. δελματικὴ σαπ-
φειρίνη), ‘a sapphire Dalmatian vest,”’ and Pretsighke 2251
(ostracon—iv/A.D.) σαππειρίου ὀνκί(ίαι) τ.
σαργάνῃ
in the sense of a flexible ‘‘ mat-basket”’ occurs in the NT
only in 2 Cor 11%, but can be freely illustrated from the
Kowy, e.g. BGU II. 417% (ii/iii A.p.) π[ε]ρὶ ἐνοικίου
κοφίνων καὶ τειμῆς σαργανῶν, P Flor II. 2697 (A.D. 257
πὰς οἰνηγὰς kal Tas σιτικὰς gaplyld[vjas, P Oxy VI. 9383
(ili/iv A.D.) δώδεκα capydvas χόρτου (cf. 5), and P Lond
2361! (c. A.D. 346) (=II. p. 201) ἐλαίου σπάθια (“" mea-
sures”) δύο kal τὴν σαργάνην. In P Strass I. 3713 (iii/a.p.)
τῆς ἡμῶν capyay[ns, the editor suggests that the reference
may be to a ‘‘ travelling-basket.”
The dim. σαργάνιον is found in P Lips I. 2118 (a.p. 382)
ἀχύρου σαργάνιον ἕν, and σαργανίτιον in BGU IV. 109521
(A.D. 57): cf. also P Goodsp Cairo 30**#. 13 (a.p, 191-192)
σαργανείλ[ω]ν.
569
σαρόω
,
σάρδιον,
““sard ’’ (Rev 45, 217°), a red stone, perhaps the ““ οοῦ-
nelian”: cf. Sy// 5883 (c.
σάρδιον.
B.C. 180) δακτύλιον χρυσοῦν
σαρδόνυξ,
““sardonyx,” a variety of onyx (Rev 212°): cf. Pliny H.W.
XxXxVil. 23: ‘*‘Sardonyches olim ut ex ipso nomine apparet
intellegebantur candore in sarda, hoc est, velut carne ungui
hominis imposita, et utroque translucido.”’
σαρκικός
= ‘‘fleshly " (caznalis), with the nature and character-
istics of σάρξ, as distinguished from σάρκινος, ‘‘ fleshy”
(carneus), made or composed of σάρξ; but in Hellenistic
Greek the distinction between adjectives in --ἰκός and —tvos
must not be pressed too far. See Lightfoot /Vo¢es, p. 184.
σάρκινος.
In a series of accounts P Lond 1177 (A.D. 113) (ΞΞ III.
p- 169) reference is made to ‘‘leather ropes,” σχοινίων
capkivey, a curious use of the word.
σάρξ.
It lies outside our purpose to discuss the theological
implications underlying the use of this important word in the
NT. They are due partly to tie influence of the LXX, and
partly to the language-forming power of Christianity by
which old terms were ‘‘ baptized” into new conditions: see
the full discussion of the term in Greek and Hebrew writings
until A.p. 180 in Burton, ‘‘ Spirit, Soul, and Flesh” (Chicago,
1918), and the same writer’s ‘‘ Commentary on Galatians ’’
(in ZCC) p. 492 ff., also Lightfoot Notes, p. 88. All that
can be attempted here is to cite a few exx. of the word from
the inscrr. It does not seem to occur in the papyri.
Thus for σάρξ Ξε κρέας see OG/S γ815 (B.c. 221-205)
SiSwv . .. σάρκα πεντάμναιον ἀπίὸ τῶ Blods τῶ θυομένω
τῶ Δὶ τῶ Σώϊτηρ]ι, and, for the plur., Sy// 645 (= *1047)"
(c. B.C. 100) παρατιθέτω]σαν δὲ καὶ é[r]l τὴν τράπεζαν τοῦ
μὲν βοὸς .. . . - καὶ] γλῶσσαν καὶ σάρκας τρεῖς (tres
carnium portiones): cf. also Pretstgke 43145 (iii/B.C.) σάρκας
ἔδευσε πυρί, and Sy// 805 (= 51171)" (Rom.) ὥστε σάρκας
ἐνπύουϊς καὶ] ἡμαγμένας δι᾿ ὅλης ἡμέρας ἀποβάλλειν, in
an account of healing worked by Aesculapius.
The common contrast between πνεῦμα and σάρξ is seen
in the ii/i B.c. Jewish invocation for vengeance from Rheneia
(Rhenea), which begins—
*Emkadotpar kal ἀξιῶ τὸν θεὸν τὸν
ὕψιστον, τὸν κύριον τῶν πνευμάτων
καὶ πάσης σαρκός.
See further Deissmann ZAZ?, p. 413ff., and for a similar
formula in Christian inserr. cf. Preésighke 2034% ὃ Q(€d)s
δίλγων m(vev]patav καὶ πάσης σαρκός, and similarly 3901%,
4949%. For the Hellenistic use of σάρξ instead of σῶμα in
Epicurus, see Sevzentiae iv. and xx., with Bailey’s notes,
Pp- 350, 360.
oupow,
a late form of σαίρω, ‘“‘sweep.” For the pass., as in
Mt 1244, cf. P Giss I. 1128 (A.D. 118) (= Chrest. I. p. 524)
Σάρρα
ὥστε σαρωθῆναί σου τὸν νομόν. See also Herm. Sim.
ix. 10, 3 αἱ δὲ παρθένοι λαβοῦσαι σάρους ἐσάρωσαν (cf.
Lk 158). The subst. is found in P Oxy XIV. 16921
(A.D. 188) σάρωσις φύλλων.
Σάρρα,
*¢ Sarah ” - ᾿Ιωσήφ and ᾿Ιωσῆς, and add P Lond
IV. 145979 (date uncertain), where there is mention of
Abraam the son Σάρας, and P Oxy I. 13417 (a.p. 569),
where John, the chief of the stonemasons, is described as
vids Μηνᾶ μητρὸς Σάρας.
On the possibility that καὶ αὐτὴ Σάρρα in Heb 1111 is an
interpolation from the margin, leaving "ABpadp as the subject
of both verses, see Field Motes p. 232, and Windisch HZNT
ad 1.
see 5S.v7'.
Σατανᾶς,
a Grecized transliteration of the Aramaic NO, meaning
originally ‘* one lying in ambush for,” and hence asa proper
name ‘‘ the adversary,’’ ‘‘the accuser”: cf. for the develop-
ment of the Jewish belief ZA s.v., Bousset Die Religion des
Judentums* (1906), p. 382 ff., also Hort James, p. 98 f.
In the magical incantation P Par 5741288 (jiii/A.p.)
(= Selecttons, p. 113), Jesus the Christ is adjured to drive
forth the devil from a man until this unclean demon of
Satan—t ἀκάθαρτος ν δαίμων m caSavas—shall flee before
him. For the corresponding adj. cf. P Lond V. 173132
(A.D. 585) where a divorce is said to have taken place kata
διαβουί-- ο)λικὴν καὶ σατανικὴν ἐνέργειαν.
σάτον,
a word found in the LXX to denote a measure = 14
modii, or nearly three English gallons (Mt 1338, Lk 1371:
Jos. Antt. IX. 85 (= ix. 4. 5)). Instead of connecting the
word with the Aram. NOND, Otto points to a root-form
Ἐσάτιον, corresponding ‘to the Coptic sadion, ‘‘a wine-
measure of Sais’: see Archrv iii. p. 448.
Σαῦλος,
the Grecized form of the Apostle Paul’s Jewish name
Σαούλ. For the phrase Σαῦλος ὁ kal Παῦλος (Ac 139), see
s.v. Παῦλος, and cf. the discussion on ὁ καί s.v. ὁ (10).
No instances of the name Zaddos are given in Preisigke’s
Namenbuch, but an indecl. proper name Σαῦλ is cited from
P Flor III. 28017 (a.p. 514) τοῦ θαυμασ(ιωτάτου) Ladd
aktovaplov.
σβέννυμι,
‘“extinguish,” ‘* put out,” of fire εἴς. : cf. P Leid Wvii 34
σεβέσθητι (1. σβέσθητι). For the metaph. use in 1 Thess
518 cf. Kazbel 2044 (i/B.C.) ἀμφοτέροις ἡμῖν ἔσβεσας ἠέλιον,
and for the meaning ‘‘wash out,’’ ‘‘erase,” cf. the late
P Mon I. 148 ἐσβέσθαι πᾶν σπέρμα δίκης, and 74. 1487 (both
vi/A.D.). MGr σβήνω, “extinguish,” and intrans. ‘Sam
extinguished.’’ See also s.v. ζβέννυμι.
σεαυτοῦ,
“of thyself’’: cf. P Flor I. 61 (a.p. 85) (= Chrest. II.
p- Sg) ἄξιος μ[ὲὴν ἧς μαστιγωθῆναι, διὰ σεαυτοῦ [κ]ατασχὼν
ἄνθρωπον εὐσχήμονα καὶ yuv[ai]Kay.
570
σέβομαι
The contracted form σαυτοῦ is not found in the NT (but
cf. Jas 2° B), but is common in the papyri, e.g. P Petr III. 53
(0) (iii/B.C.) émipeAd[pevd]s τε σαυτοῦ, P Par 4621 (B.c. 152)
(= UPZ i, p. 338) é[ripjédov pe (/. δὲ) καὶ σαυτοῦ, BGU IV.
1079*! (A.D. 41) τὰ παρ(ὰ) σατῷ (Δ σαυτοῦ), P Amh II.
1324 (early ii/A.D.) σὺ γὰρ διὰ σαυτοῦ ἴ, “for you are acting
for yourself” (Edd.), and BGU II. 3801 (iii/a.p.) εἰ δὲ
οἶδες caro, ὅτι ἔχεις ἔτι, γράψον pot. See further s.7.
αὑτοῦ, and Moulton G7. ii. p. 180 f.
σεβάζομαι.
This rare verb is found in the NT only in Rom 125 where
it is a stronger form of σέβομαι, ‘worship’’: cf. also Aq
Tos 10°.
σέβασμα.
To the ordinary citations for this word = “‘ object of wor-
ship ” (Ac 1738, 2 Thess 24) we may add Arist. Afo/. xii. οὐ
yap ἠρκέσθησαν [ot Αἰγύπτιοι] τοῖς τῶν Χαλδαίων καὶ
“Ἑλλήνων σεβάσμασιν.
For σεβασμός see M. Anton. iv. 16 τὸν σεβασμὸν τοῦ
λόγου, “ΤΥ reverence of reason,” and cf. Aristeas 179
σεβασμὸν ἀποδοῦναι, ‘to pay homage.” The adj. σεβάσ-
tos with reference to an oath may be seen in P Amh II.
140! (A.D. 349) ὀμνύν[τ]ες τὸν θεῖοῖν κ]αὶ ofe]Bacpioy
ὅρκοίν τῶ]ν πάντα νικώντων] δεσποτῶν ἡμῶν ᾿Αγούστων,
“swearing the divine and holy oath of our all-victorious
masters the Augusti,” and the other citations in Preisigke
Worterb. s.v. ὅρκος.
Σεβαστός,
the official Greek equivalent of Augustus = ‘* worthy to
be reverenced or worshipped.” The title was bestowed on
Octavian in B.C. 27, and was continued to his successors, e.g.
Nero in Ac 2571.25, Cf. P Oxy IV. 74612 (a.p. 16), where a
letter ofrecommendation is dated (ἔτους) y Τιβερίου Καίσαρος
Σεβαστοῦ Φαῶφι y, ‘“‘the 3rd year of Tiberius Caesar
Augustus, Phaophi 3. In BGU IV. 1074? (a.pD. 275) the
Emperor Aurelian announces, τὰ δὲ [ὑ]πὸ το[ῦ] δὲ τ]οῦ
Σεβαστοῦ (viz. the Emperor Augustus) δεδ]ομένα ὑμῖν
νόμιμα kal φιλάνθίρ]ωπα συντηρῶ. On the ἡμέραι Σεβασταί,
held in honour of the Imperial family, see the note by GH
ad P Oxy II. 288°, and on the Σεβαστὸν νόμισμα ad id.
2648.
Following Usener (Bud. dell’ Inst. di Corrisp. Archeolog.,
1874, Ρ. 73 ff.), Lightfoot (Apostolic Fathers, Part II.2 (1889),
vol. 1. p. 714) has pointed out that in Asia Minor and Egypt
the title σεβαστή was applied to the first day of each month,
probably “‘as the monthly commemoration of the birthday of
Augustus,” and others would extend this usage to a day of
the week, not a day of the month. Deissmaan suggests that
the early Christian designation 4 κυριακὴ ἡμέρα may have
been intended in part at least as a protest against the Im-
perial cult: see BS p. 218 f., LAZ* p. 358 ff., and ZA 2816.
Note further that F. H. Colson Zhe Week (1926), p. 125f.,
has shown, on the evidence of the papyri, that the σεβασταὶ
ἡμέραι were not confined to any particular day of the week.
σέβομαι,
** reverence, worship,” is found in the NT only in the
mid. (Mk 77, Ac 1614, a/.): cf. PSI IV. 361° (B.c. 251-0)
7. 66 5)
U
σειρὰ
ὅσοι αὐτὸν σέβονται, P Tebt I. 59! (B.c. 99) διὰ τὸ ἄνωθεν
φοβεῖσθαι καὶ σέβεσθαι τὸ ἱερόν, Chrest, I. 116% (sayings of
(c. B.C. 207-6) τοῖς σε[β]ομένοις ᾿Απίολλῶνα Πύθιον. We
may add the claim of a worshipper of an obscure sect P Oxy
XI. 138120 (ii/a.p.) “EAAnv [Js δὲ πίᾶ]σα γλῶσσα τὴν σὴν
AaALHI[[. -J]oet] ἱστορίαν κ[αὶ] πᾶς “ἝλΙλ]ην ἀνὴρ τὸν
tlo]d POG σεβήσεται ᾿Ιμού[θ]ην, ‘‘ every Greek tongue will
tell thy story, and every Greek man will worship the son of
Ptah, Imouthes” (Edd.). This reminds Reitzenstein (/e//.
Myst. Rel. p. 70) of Phil 211: see further Halliday Pagan
Background of Early Christianity, p. 246.
The phrase οἱ σεβόμενοι (or φοβούμενοι) τὸν θεόν in the
book of Acts to denote pagans in close touch with Jewish
worship is discussed by Schiirer Geschichte* III. p. 123 ff.
(= A/P Il. ii. p. 314ff.). Deissmann (2.4.5, p. 451f.)
cites an inscr. from a seat in the theatre of Miletus, dating
from the Roman period, in which the Jews themselves are
described as Θεοσέβιοι---
Τόπος HiovSéwv τῶν καὶ Θεοσεβίον.
ΚΕ Place of the Jews who are also called God-fearing.”
The act. of the verb is seen in the libellus P Oxy XII.
1464° (A.D. 250) ἀεὶ μὲν θύειν Kal [σπέ]νδειν καὶ σέβειν
θεοῖς εἰθισμένοις, and in Α'αλόελ 651° (ii/A.D.) σῶ[μα]
χ[ςυ]τὼν ψυχῆς" τὸν δὲ θεὸν σέβε μου, where the editor notes
that τὸν θεόν μου = τὸ θεῖόν pov, animam mean.
σειρά,
“εᾷ chain,” is read in the TR of 2 Pet 24 σείραις ζόφου,
but not elsewhere in the Greek Bible, except Judg 16%,
Prov 5°?: cf. Sy// 588*°4 (c. B.c. 180) ἐκ THs σει]ρᾶς κρεμα-
μένων. See s.v. wepds. On Σειραί, the Cafenae of the
Greek Church, see an art. by Nestle in Ax 7x. p. 218f.
?
σειρός,
“ἐᾷ pit,” which takes the place of σειρά (ψ.:.) in the
critical text of 2 Pet 24, is found in P Leid ΝΟΣ 46 (iii/iv a.p.)
(= 11. p. 225) ὕδατος ἀπὸ σειροῦ. For the spelling σιρός
see P Lond 21611 (A.D. 94) (ΞΞ 11. p. 186, Chrest. I. p. 224)
σιροῖς k(al) τοῖς λοιποῖς χρηστηρίοις, where σιροί are
vessels for holding grain: see also Moulton G7. ii. p. 78 n.?
The word is illustrated by Field Votes p. 241, and by
Herwerden Zex. s.v. σιρός, which LS® adopt as the correct
spelling. It survives in French sz/o, ‘‘ grain-pit.”
σειρόω,
‘exhaust,’ ‘‘empty,” is not found in the NT, but in
view of its occurrence in Sm Jerem 4815 it may be illustrated
from the curious P Fay 134? (early iv/A.D.), where the writer
asks a friend to bring an instrument for clipping coins, that,
with the metal thus gained, καλὸν Μαρεωτικὸν Suy[qoe]e
μοι σειρῶσαι ἐρχόμενος [τ]ῆς τιμῆς, ‘“‘you will be able to
strain me some good Mareotic wine, when you come, with
the value” (Edd.).
σεισμός,
“earthquake” (Mt 247, a/.): cf. Sy/l 744 (=%1116)5
(ii/A.D.) τῶν μναμείων τῶν πεσόντων ἐν τῶι σεισμώι, and
P Leid ΝΥ. # (ii/iii A.D.) (= II. p. 149) ὃ ἐὰν εἰπῶ τέλειον,
571
σεληνιάζομαι
ἔσται σισμός (‘‘terrae motus,” Ed.). The word is used
metaphorically in Preisigke 56751 (B.c. 184-3) τοὺ]ς δὲ
διαφορᾶς ἢ σεισμοῦ χάριν καταπέϊμπετε] πρὸς ἡμᾶς παρᾳ-
χρῆμα, and P Par 1557 (B.c. 120) ὁμολογουμένως δ᾽ ἐπὶ
συκοφαντείᾳ καὶ σεισμῷ ἐπαγειοχόϊτος.. .] ἔγκλημα : cf.
σεῖσμα in Ρ Tebt I. 415 (c. B.c. 110) εἰσπραχθέντος τὰ
σείσματα, ‘being made to refund his extortions” (Edd.).
See also s.7. διασείω.
σείω,
“shake”: P Lond 4613 (iv/a.p.) (=I. p. 79) ὁ σείσας
τὴν οἰκουμένην, Aazhel 10467 σίσασα λόφον. The verb
is used metaphorically in BGU I. 4289 (ii/a.p.) ἔ]σεισεν
τοὺς περὶ αὐτόν, and P Oxy X. 1252 γεοίοϑτ (A.D. 288-95)
δηλοῦμεν ὡς μηδὲν ὑπ᾽ αὐτοῦ σεσεῖσθαι, “we affirm that
nothing has been extorted from us by him”: for the mixed
construction the editors compare Ac 27! MGr
(σείζω).
ῃ
σείω
Σέκουνδος,
the name of a Thessalonian Christian and friend of Paul
(Ac 20%). The same name occurs in the list of politarchs
on the triumphal arch at Thessalonica, C7G II. 1967 (see
s.v. πολιτάρχης), and again in a memorial inscr. of A.D. 15
discovered in a private house in the Jewish quarter of
Thessalonica, Duchesne et Bayet p. 43, No. 59 ᾿Απολλωνίῳ
» . + Εὔτυχος Μαξίμου kal Σεκοῦνδα οἱ θρεπτοὶ τὸν βωμὸν
μνείας χάριν κτλ. : cf. 2. p. 50, No. 78 Γάϊος ᾿Ιούλιος
Σεκοῦνδος ΤΙρίμῳ τῷ ἰδίῳ τέκνωι μνήμης χάριν. The name
is common in the papyri, see Preisigke Mamenbuch s.v.
σελήνη,
“the moon”: P Hib I. 27! (calendar—s.c. 301-240)
Xpavt[at] ταῖς κατὰ σελήνηϊν] ἡμέραις οἱ ἀστρολόϊγοι,
where the editors think that there isa loose mode of speaking
of ‘the days of the month” without any real reference to
the moon: see their note. The word occurs in the horo-
scopes BGU III. 9573 (B.c. 10), PSI IV. 312° (A.D. 345),
and in P Ryl I. 63% (iii/a.p.), where, in an imaginary
astrological dialogue with Plato, a certain Egyptian prophet
connects the moon with the left eye—ZeAjvy ὁ εὐώνυμος.
For the moon as the female principle of all physical life see
P Osl I. p. 127, and for the importance of the rising moon,
see 76. p. 93.
Iai J ΡΞ (CHLEs (8:Ὁ: 165} (SSI job ΣΙ8. (07224 xb Joh 5353)
mention is made of the festival τὰ DeAnveeta (cf. Mayser
Gr. 1. pp. 75, 107, 448), and in the temple inventory BGU
I. 1621 (ii/iii A.D.) we hear of ἄλλα σεληνάρια μεικρὰ
χρυσᾶ β, by which Preisigke (Wérterb. s.v.) understands
golden keys made in the form of a half moon. Hatzidakis
(Gr. p. 59) notes that the word σελήνη is not now in
popular use, the terms φεγγάρι and τὸ φέγγος taking its
place. This does not, however, apply to the derivative
σεληνιάζομαι, “am brought under the influence of the
moon,” ‘‘am epileptic,” which is found everywhere, cf.
ΜῈ 254. TGA
σεληνιάζομαι.
See s.v. σελήνη ad fir.
σεμίδαλις
σεμίδαλις,
frequent in the LXX but in the NT confined to Rev
1813 = “fine wheaten flour” (cf. Pliny HV xiii. 21 “ similago
ex tritico fit laudatissimo ἢ: cf. P Oxy IV. 7368? (c. A.D. 1)
σεμιδάρεως (1. σεμιδάλεως) ξηρᾶς (ἡμιωβέλιον), BGU IV.
τοῦ715 (A.D. 102) σεμιδάλεω(ς) ἀρτάβας τρεῖ[ς, and P Lond
190% (list of provisions—iii/A.D. ?) (= II. p. 255) σ[εμίδαλιν.
For σεμιδαλίτης ἄρτος, “fine wheaten bread,” see P Petr
III. 61 (g)® (iii/B.c.). Apparently σεμίδαλις, with Lat.
simila of the same meaning, is borrowed from some Mediter-
ranean tongue (Boisacq p. 859).
σεμνός.
For σεμνός, ‘faugust,” “ἢ venerable,” ‘* worthy of respect,”
as applied to sersons, cf. Preisighe 4094" (A.D. 8) ἐλθόντες
πρὸς τὴν σεμνὴν Ἶσιν, and PSI 1. 419 (iv/A.D.), where a
wife describes herself as sprung ἐκ σεμνῶν γονέων Kal
εἰὐδ]οκ[ μων. The adj. is very common in sepulchral
inserr., e.g. Aazbel 558'. (ii/A.D.)—
Σεμνὴν Πενελόπην ὁ πάλαι βίος, ἔσχε δὲ kal νῦν
σεμνὴν Φιλικίταν, οὐ τάχα μιοτέρην,
20. 635 Καλλίτεκνον σεμνὴν ὅδε τύμβος ἔχει σε, ᾿Αφροϑείτη,
6371 (ii/A.D.), 642 (iii/iv A.b.), and 673° (iii/iv a.D.).
For σεμνός in relation to places we may cite P Ryl II.
1103 (A.D. 259) where Ilermopolis is described as πόλεως
τῆς μεγάλης [ἀρχαίας λ]αμπρᾶς καὶ σεμνοτάτης. “the
great, ancient, illustrious and most august city”: cf. P Lond
1157 verso? (A.D. 246) (=III. p. 110), and BGU IV.
1024 11. 7 (iv/A.D.) τὸ σεμονὸν (1. σεμνὸν) τοῦ βουλευτηρίου.
σεμνότης
in the NT is confined to the Pastoral Epp., where it is
translated cas¢ztas by the Vg in 1 Tim 2%, 3%, but better by
gravitas, ‘seriousness, “dignity,” in Tit 27. Lock ad
1 Tim 22 in /CC cites Tert. Praescr. 43 ubi metus in Dent,
162 grauitas honesta, as indicating whence the “dignity” is
derived. Cf. Aristeas 171 διὰ τὴν σεμνότητα Kal φυσικὴν
διάνοιαν τοῦ νόμου. Lexx. of the word from the inscrr. are
Syil 371 (= %807)! (i/A.D.), where
πεποίηται τὴν ἐπιδημίαν τῇ περὶ ἑαυτὸν ἐν πᾶσι σεμνότητι.
and OG/S κ6γ15 (ii/A.p.) ἐπί te συνηγορίαις καὶ σεμνότητι.
ἃ doctor ἀνάλογον
Σέργιος.
An inser. found by Cesnola (Cyfrus, p. 425: cf. Hogarth
Devia Cypria, p. 114) at Soloi, a town on the north coast
of Cyprus, is dated ἐπὶ IlatAov (av@)umdrov, ‘in the pro-
consulship of Paulus.” This Paulus is usually identified
with the Sergius Paulus of Ac 137: see especially Zahn
Inir. iii. p. 463 ff., where, 2s showing the close connexion
of the Sergian ges with Cyprus, mention is also made of
another Cypriote inscr. found in 1887, 74S ix. (1888), p.
241, No. 56 Λ]ούκιον Σέργιον . . . . ᾿Αρριανὸν συγκλη-
τικὸν τριβοῦνον Σεργία Δημητρία τὸν ἀδελφόν.
σημαίνω,
“indicates; τ ΘΟ ἡ: cf iP) Par 5.05 (Bc. 165)
διὰ τίῆ]ς ἐπι[στο]λῆς mpon. . . . σημῆναί plor] τὴ[ν]
φιλοτιμίαν, P Grenf I. 3015 (B.c. 103) (= Witkowski’, p.
107) διὰ γραμμάτων ἐκρίναμεν σημῆναι, BGU III. 1009°
572
σημεῖον
(ii/B.c.) (= Witkowski®, p. 111) περὶ μὲν [ο]Ἱῦν τῶν ἄλλων
[οὔ σοι γέγραφα, Μ΄. . .o]s γάρ σοι σημα[ν]εῖ ἕκαστα, 20.
IV. 12069 (B.c. 28) οὔπωι σεσήμαγκε τί ἐκβέβη[κ]ε, and
τὸ. 10784 (A.D. 39) (= Chest. L. p. 83) οὐ καλῶς δὲ ἐπόησας
ἐκπορευομένων πολλῶν φίλων μὴ σημᾶναί por μηδὲ ἕν.
For the two forms σημᾶναι and σημῆναι, see Mayser Gr. i.
p- 360, Psaltes Gr. p. 223.
The pass. is seen in such passages as P Rein 71" (B.C.
141?) ἐν τῶν σημανθέντι χρόνωι, ‘ within the stipulated
time,’ P Amh II. 318 (8.6. 112) σημανθέντος, ‘it having
been reported,” P Oxy 11. 2831 (A.D. 45) τὸν σημαινό-
μένον δοῦλον, ‘the above-mentioned slave,” P Tebt II.
2782 (nursery acrostic—early i/A.D.) onpe(= at)veral μοι,
τηρῖ ple] γάρ, “he is indicated to me, for he watches
me (Ὁ) ᾿᾿ (Edd.), P Oxy I. 768 (A.D. 179) ὃ σημαινόμενός
μου πατήρ, ‘‘my above-mentioned father,’’ 74. 79* (notice of
death—A.p. 181-192) (= Selections, p. 88) 6 σημαινόμενός
μου υἱὸς... ἄτεχνος dy ἐτελεύτησεν [τ]ῷ ἐνεστῶτι ἔτι,
*€my son who is here indicated died childless in the present
year,” and BGU I. 25014 (after A.D. 130) (= Chvest. I. p.
7115) προσφων[ῶ] . . τεθυκέναι pe Tov δηλούμί(ενον) μόσχ[ο]ν
τῷ σημαι[νο]μέϊν]ῳ χρόνῳ.
The verb is used as a ¢erm. tech. for the pronouncement of
the Delphic oracle by Heraclitus in Plut. Mor. 404 Ἐ οὔτε
λέγει, οὔτε κρύπτει, ἀλλὰ σημαίνει : Bauer HZNT? ad
Jn 12%3 compares Jn 2178, Rev 11, Ac 1178, and Epict. 1.
ΤΕ ΤΟ
By a hitherto unknown usage the subst. σημασία is found
introducing the ‘‘ address ’’ of the person to whom a letter is
sent, e.g. P Oxy XIV. 1678? (iii/A-b.) σημασίσ)ία ἐν
Tevpevotre ἐν τῷ ῥυμείῳ ἀντεὶ τοῦ φλητρος (/. φρέατος),
‘‘address, at the Teumenous quarter in the lane opposite
the well’ (Edd.): cf. 26. 17735° (iii/A.D.).
σημεῖον,
(Gi) stay? Canis ΘῈ IP INey Lasvi. 5 (p.c. 259-8)
ἀποδειξάτωσαν] τὸ ἐπιβ[λ])ηθὲν σημεῖον ἀσινέϊς, “ let them
exhibit the seal which has been appended unbroken.”
(2) ‘outward distinguishing mark”: cf. P Par 18s?
(Roman) ἔστιν δὲ σημεῖον τῆς ταφῆς, BGU 11. 427°" (A.D.
159) πέπρακα τὸν κάμηλον θήλιαν, οἰ ὃ] τὸ σημεῖον πρόκιται,
and Preisigke 5679° (A.D. 307) ὄνου λευ]κῆς οὔσης, ἐχούσης
σημεῖον [ἐπὶ [τοῦ τραχήϊλου. Similarly of ἃ bodily
“mark” disqualifying from the priesthood—zd. 1 55 (A.D.
155-6) ᾿Αγαᾳ[θ]οκλῆς ἐπύθετο, εἴ τινα σημεῖα ἔχουσιν [οἱ
παῖδες ἐπὶ τοῦ σώματος, BGU I. 3471} (Δ... 171) (= Chrest.
I. p. 105) Zepynvia{vds] ἐπύθετο. . . εἰ [σ]ημ[εἴο]ν ἔχοι ὃ
[παῖ]ς. εἰπόντων ἄσημον αὐτὸν εἶναι... ἀρχιερεὺς. . -
ἐκέλευσεν τὸν παῖδα περιτ]μηθῆναι [κατὰ] τὸ ἔθος, and so
τό. 829 (Α.Ὁ. 185). In P Amh II. 39? (late ii/B.c.) a
military corps of youths are described as ot [ἐκ] τοῦ onpetov
νεανίσκοι, and for σημεῖον as an index of inward character,
as in 2 Cor 12!%, cf. a rescript of Hadrian Syl 384
(= 5831)! (a.p. 117) ἡγούμην σημεῖα ἀγαθῶν ἀνδρῶν τὰ
τοιαῦτα εἶναι.
(3) In P Oxy 11. 293° (A.D. 27) οὔτε διὰ γραπτοῦ οὔτε
διὰ σημεζίδου, the editors understand the meaning to be
‘either by letter or by message,” and so Wilcken Archiv iv.
p- 259. Similarly in P Fay 1288 (iii/a.p.), P Oxy IV. 7245
(A.D. 155) of tachygraphic signs. In 26. XIV. 1635% (B.C.
σημειύω
44-37), a document dealing with the cession of catoecic
land, tots ἄλλοις σημείοις seems to refer to ‘“/boundary-
marks” rather than to ‘‘title-deeds”: cf. 2. III. 504}
(early ii/A.p.) and the note to P ἈΝ] 11. 159°. See also
Syl 929 (= 2 685)" 7 (B.C. 139).
(4) For σημεῖον in its NT sense of ““miracle’’ or
“wonder”? (Mt 1238f, a/.), we may cite Sy// 326
=%709)° (c. B.C. 107) προεσάμανε μὲν τὰν μέλλουσαν
γίνεσθαι πρᾶξιν [διὰ τ]ῶν ἐν τῶι ἱερῶι γενομένων σαμείων,
and for the meaning “‘ proof,” see the illiterate POxy XIV.
168315 (late iv/A.D.) σημίου δὲ χάριν. Deissmann (LAE,
p- 167) has pointed out that in 2 Thess 3᾽7 σημεῖον has the
same force as the σύμβολον which in other cases was given
to the bearer of a letter in proof of his commission, cf. e.g.
P Passalacqua!® (iii/B.c.) (= Witkowski Z/.*, p. 54)
ἀπεδόθη τάδ᾽ αὐτῶι Kal Td σύμβολον τῶν ἐγ.
”
σημειόω
in mid. = “' mark for oneself,” sometimes with the idea
of disapprobation attached as in its only NT occurrence
2 Thess 311: cf. Polyb. v. 78. 2 σημειωσάμενοι τὸ γεγονός
with reference to a sinister omen, and see Lightfoot /Vo/es,
p. 133- The ordinary meaning is seen in such passages as
Aristeas 148 παραδέδωκεν ὁ νομοθέτης σημειοῦσθαι τοῖς
συνετοῖς εἶναι δικαίους, and OG/S 629168 (A.D. 137) ὃ
κράτιστος ἐσημ(ε)ιώσατο ἐν τῇ πρὸς Βάρβαρον ἐπιστολῇ.
The verb is regularly used for the signature to a receipt
or formal notice in the papyri and the ostraca of the
Imperial period (cf. Wilcken Os/r. i. p. 82 ff-): P Oxy I.
39! (A.D. 52) ἀντίγραφον ἀπολύσεως. . . Φαρμοῦθ(ι) KO,
σεσημ(ειωμένης), ‘ copy of a release signed on Pharmouthi
29,” zd. 11. 237% 29 (A.D. 186) where the prefect gives legal
validity to the ὑπομνηματισμός by the words ἀνέγνων "
σεσημί(είωμαι), 16. 1. 65° (an order for arrest—ili/iv A.D.)
ὅρα μὴ κατάσχητε Tov ὑπηρέτηζν». σεσηίμείωμαι), “ see
that you do not detain the officer. Signed,” and P Iand
37> (v/vi A.D.) στιχῖ μοι [ταύτην τὴν ἀποχὴν [σεσ]η-
μ(είωμαι) ὡς πρόκ(ειται). The name is added in P Oxy
XIV. 175017 (A.D. 306) ᾿Α{π)φοῦς ceonp(etwpar). For
the compd. συσσημειόω, not in LSS, cf. P Tebt 11. 383°
(A.D. 46) Κρονίων συνσεσημίωμαι--ἀἢ authenticating signa-
ture. It may be added that onpelwoat is used by the
grammarians = ‘‘nota bene.”
For the subst. σημείωσις cf. P Oxy IT. 2693-29 (A.D. 57)
σημεζιδώσεω(ς) ἀντίγραφον, 72. IX. 1220% (iii/A.D.) διὰ
σημει[ώ]σεως, ‘‘in some notes.”
σήμερον.
This Ionic form for Attic τήμερον, ““ἴτο-ἄαν,᾽ may be
illustrated by P Hib I. 6518 (c. B.c. 265) οὐκ ἐξέσται σοι
σήμερ[ον pet |petv, P Oxy VIII. 11538 (i/A.D.) σήμερον ya[p]
παρεγένετο, ‘for he was here to-day,” P Fay 123" (c. A.D.
100) εἴρηχεν ἡμῖν σήμερον, and P Oxy IX. 12168 (ii/iii A.D.)
ἐνιαυτὸς σήμερον ἐκτὸς σοῦ εἰμί, ‘a year to-day I have been
away from you” (Ed.). The word is used more loosely
in 76. VIL. 10633 (ii/iii A.D.) σήμερον ὅτε ἔδωκά σοι ὀνόματα
τρία. . . TH ἑξῆς ἐμ[ο]ῦ σου πυθομένου, “the other day
when I gave you three nanies . . the next day when I asked
you” (Ed.): cf. Mt 2715. For 4 σήμερον used asa subst.
without ἡμέρα, as in Mt 1178 a@/., cf. BGU IT. 5895 (ii/a.p.)
573
σιαγών
νυκτὶ καὶ (/. τῇ) φερούσῃ εἰς τὴν σήμερον, P Oxy I. 1215
(iii/A.D.) ἤδη ἐν τῇ σήμερον περειορυγήτωσαν, ‘let them
be dug round to-day” (Edd.), and P Ryl IL. 11429 (c. a.p.
280) μέχρι τῆς onpelpov. For the full phrase, as in Ac
20°, see the Jewish prayer for vengeance Sy// 816
(= 3 1181) 4(ii/i B.c.) (= LAZ®, p. 414 fi.) ᾧ (sc. θεῷ) πᾶσα
ψυχὴ ἐν τῇ σήμερον ἡμέραι ταπεινοῦτα[ι) μεθ᾽ ἱκετείας.
MGr (€joqpepa.
σήπω,
“make to rot.” The verb is found in the NT only in
Jas 55 in 2™4 perf. act. with an intrans. sense ‘fam rotten”
(cf. Proleg. p. 154): cf. P Oxy X. 12941 (ii/iii A.D.)
μελη]σάτω δέ σοι τῶν ἐν TO χειλώματι ἵνα μὴ cay, “take
care of the things in the box lest they rot’ (Edd.), 76. XII.
14495! (A.D. 213-17) τὰ δὲ ἱμάτια mavt(a) ἀπὸ τίοῦ)
Xpd(vov) σεση(μμένα) ἄχρηστί(α), ‘‘and all the clothing
decayed with age and useless” (Edd.), and the late P
Amh 11. 15319 (vi/vii A.D.) ἵνα ὃ θεὸς σήψῃ τὴν ψυχήν cov
ὡς διέσηψάς με εἰς τὴν κατ[α]γραφὴν ταύτην, ‘‘may God
destroy your soul if you destroy me in the matter of this
register ’’ (Edd.).
For the subst. cf. BGU IV. 11167° (B.c. 13) πλὴν τριβῆς
καὶ σήψεως, and the quotation from Photius Azb/zotheca
p- 513%® (cited by Deissmann 7.4.5 p. 98) οἱ yap κόκκοι
μετὰ τὴν ἐκ σήψεως νέκρωσιν καὶ φθορὰν ἀναζῶσι, “ for
the seeds come to life again after death and destruction by
decay.”
σηρικός.
See σὺ σιρικός.
σής,
*‘a moth.” As a parallel to Mt 659 Lendrum cites (CR
xx. (1906), p. 307) Pindar /ragm. 222—
Διὸς παῖς ὁ χρυσός᾽
κεῖνον οὐ σὴς οὐδὲ κὶς δάπτει.
σητόβρωτος.
‘“moth-eaten.” Apart from Jas 5 the word occurs in
the Greek Bible only in Job 1378. In secular Greek it
has been found as yet only in Orac. Std. prowm. 64 σητόβρωτα
δέδορκε (of wooden idol-images).
σθενόω,
“strengthen”? (1 Pet 51°). For the corr. subst. cf. P
Leid G™ (z.c. 181-145) (= I. p. 42) κράτος, σθένος, κυριείαν
τῶν [v}rd τὸν οὐρανὸν χώρωϊν, also P Oxy VIII. τ12019
(early iii/A.D.) ὡς ἐν παντὶ σθένει βίαν pe σχεῖν, ‘‘so that
I am subjected to unmitigated violence ” (Ed.), and τό. XII.
1557" (A.D. 255) ἀξιῶ ἐξαυτῆς παντὶ σθένει ἀναζητηθέντα.
τὰ κτήνη ἀποκατασταθῆναί μοι, “1 desire that forthwith
the cattle be sought with all one’s might and restored to
me.” The phrase παντὶ σθένει is also common in treaties,
e.g. Syll 61 (=%122)® (B.c. 396-5) βοηθὲν. . [π]αντὶ
σθένει]... [κατὰ τὸ δυνατόν.
σιαγών,
“ἐᾷ cheek.” That this word, a specialty of Q (Mt 589,
Lk 62), is not of learned origin is shown by such passages
as—P Cairo Zen I. 5907612! (B.c. 257) σιαγόνες μείζους
σιαίνομαι
καὶ φακοὶ ἐπὶ σιαγόνι δεξιᾶι, P Lond οοραΐ (A.D. 136)
(=III. p. 170) ὁμολογῶ πε[π]ρακένε σοι κάμηλον ἄρσηνον
(Δ ἄρρενα) . . . κεχαρακμένον τεξιὰν σιακόνην (/. σιαγόνα)
ταῦ ἄλφα, “1 acknowledge to have sold to you a male
camel branded T.A. on its right cheek,” P Ryl 11. 8858
(A.D. 156) οὐλὴ σεαγό(νι) ἀριστί(ερᾷ), and 20. 63° (astro-
logical—iii/a.p.) Παρθένου σιαγὼν ὀσφύες, ‘the cheek and
the loins to Virgo.” A form συαγών occurs in BGU I. 100°
(A.D. 159).
σιαίνομαι.
For this verb = ‘6am disturbed,” which is read in 1 Thess
3° FG, we may cite two passages from late papyri—P Oxy
XVI. 18372 (early vi/A.D.) ἵνα μὴ ὃ ἀναγινόσκον (= ὠσκων)
σιανθῇ, ‘lest he who reads should be annoyed” (Edd.),
and 76. 18492 (vi/vii A.D.) ἐπειδὴ τὸ λάχανον ὃδε (7. ὧδε)
σαπρόν ἐστι καὶ σιαίνομε (1. σιαίνομαι), ‘for the vegetables
here are rotten and disgust me” (Edd.). See s.v. σαίνω,
and for the new σιαντία see P Oxy XVI. 18551%
(vi/vii A.D.) ἀπαλλαγῆναι τῆς σιαντίας ταύτης, ‘to get rid
of this horrid business” (Edd.).
σιγάω.
The verb is restored (Bertchtigungen, p. 322) in P Oxy
III. 471% (ii/A.D.), where an advocate asks—ratr[a δὲ ἐκ]
τίνος ait[(Jas o[eolyn]kas; “‘ what reason had you for being
silent regarding this?” For the comp? κατασιγάω, ““ be-
come silent,” cf. CP Herm I. 251}: (iii/A.D.) οὔτε συσκευα[ὶ
οὔ]τε ἀπειλαὶ κατεσίγησαν pl. ..
Herwerden (Lex, s.v.) cites the saying of Simonides apud
Plut. Jor, 125 D ἔλεγε μηδέποτ᾽ αὐτῷ μεταμελῆσαι σιγή-
σαντι, φθεγξαμένῳ δὲ πολλάκις.
σιγή,
“silence”: Aazdel 99 (iv/A.D.) πῶς κρυερὴ σιγή. For
the usage in Rev 81 cf. Dieterich Afithrasliturgie p. 42
σιγή, σιγή, σιγή, σύμβολον θεοῦ ζῶντος ἀφθάρτου φύλαξόν
pe σιγή (cited by Wendland Urchr. Literaturformen,*
p- 382 n%.). See Aristeas 95 for the σιγή which prevailed
during temple services. Reference may also be made to
G. Mensching Das Hetlige Schweigen (Religionsgesch. Ver-
suche und Vorarbetten, xx. 2), Giessen, 1926.
2
σιδήρεος,
‘‘made of iron” (Ac 1210. Rev 227, a/.): P Eleph 5’
(B.C. 284-3) λυχνία σιδηρᾶ a, P Oxy III. 52118F (ii/a.p.)
βάδιλλος σιδ[ηροῦς), κάρκινος σιδηροῦς, ‘iron shovel,
iron tongs,” 26. VII. 103518 (A.D. 143) τὸ ὑπάρχον αὐτῷ
ζεῦγος κτενιστικὸν σιδηροῦν, ‘the combing instrument be-
longing to him, made of iron,” and P Lond 1164(/)® (A.p.
212) (=III. p. 164) πλοῖον... ἀνκύραις σιδηραῖς σὺν
σπάθαις σιδηραῖς. The uncontracted form σιδηρέας occurs
in 4 Macc 95 N*, and σιδηραίαις in 20.585 : see Thackeray
Gr. 1. p. 173.
σίδηρος,
**jron” (Rev 1812): P Cairo Zen II. 5914419 (B.c. 256)
τῶν t τα(λάντων) τίοῦ σιδήρ]ου, ‘‘ten talents of iron,”
P Petr II. 13(1)!® (B.c. 258-253) τὸν σίδηρον ἐνέχυρα
θήσουσιν, “they will put their iron (tools) in pledge” (Ed.),
and P Oxy I. 8414 (A.D. 316) payment ὑπὲρ τιμῆς σιδή[ρο]ν
574
Σιλουανός
ἐνεργοῦ, ‘‘ for the price of wrought iron.” This last docu-
ment shows us also σιδηροχαλκεύς, and P Lond 121358
(ili/A.D.) (= 1. p. 95) σιδηρόψυχος, both adjectives new to
the lexicons. See also BGU I. 405 (undated) σιδηροφάγος
(not in 1,58). Fora subst. σιδήριον cf. P Oxy VII, 1066?°
(ili/A.D.) τὰ σι]δήρια, ‘the iron tools,” and for σιδήρωσις
“iron work” see 76. IX. 120814 (a.D. 291) with reference
to a machine fitted πάσῃ ξυλικῇ καταρτείᾳ καὶ σιδη[ρ]ώσει,
“© with all wood-work and iron-work.” The verb occurs in
the fragmentary P Lond 422 (c. A.D. 350) (=II. p. 318),
where directions are given to arrest a man and σιδηρῶσαι
αὐτόν, ‘put him in irons,” on a charge of selling stolen
camels. MGr σίδερο.
Sov.
For the declension of this place-name in the LXX, see
Thackeray Gr. i. p. 169. In Mk 7%! Wellhausen (Zzazzg.
Marcz, p. 60) thinks we should read εἰς Βηθσαιδάν for διὰ
Σιδῶνος : cf. also Allen Mark ad 7.
σικάριος
(from Lat. szca, “" stiletto”), “‘assassin” (Ac 2138), is
found several times in Josephus, e.g. Antt. XX. 186 (= xx.
8, 10). .For σικάριον, a ‘‘ dagger” or ‘‘knife,’’ see POxy Ν.
12948 (ii/ili A.D.) y σικάρια' ἐξ αὐτῶν σεαυτῇ ἕν ἄρον,
“three knives ; of these take one for yourself” (Edd.).
σίκερα,
“strong drink,” an indeclinable transcript from Aramaic
sv, found in the NT only in Lk 115, but frequent in the
LXX (Thackeray Gr. i. p. 33). In P Tebt II. 4131:
111 Ce
jar for drinking σίκερα ”: see the editors’ note, also στ,
σκιά.
yy
Σίλας,
or better Σιλᾶς (Winer-Schmiedel Gr. p. 74), a Semitic
name which is Latinized into Σιλονανός (7.v.). It is found
in a sepulchral inser. Cagvat III. 817! Σίλα[ς ΝἸενησίος ὁ
καὶ Κλεόνεικος.
Σιλουανός
is read by WH in the NT occurrences of this proper name,
but the form Σιλβανός, which is found in certain MSS., is
otherwise well attested. An ex. of it, contemporary with the
NT writings, occurs in P Oxy II. 335 (ες. a.D. 85), where a
Jew Silvanus buys part of a house in the Jewish quarter
from Paulus. Unfortunately the crucial letter is missing
(ZA[Ba]vo—Edd.), but there does not seem room for ova.
Σιλουανός occurs in P Lips I. τοῦ (A.D. 319), his own
signature at the foot having B; and ina Christian amulet,
BGU III. 9544(vi/a-D.), where we may presume the influence
of the Biblicalname. P Lond 11571®(a.D. 197) (= III. p. 63)
is the earliest dated papyrus we know where the βὶ is extant,
unless P Strass I. 27° (i/ii A.p.—Ed.) is older.
From inscrr. may be quoted Cagnaz III. 705 (A.D. 147) ;
but Aazbel 432 (Syria—ii/A.D.) Zwovavds, and similarly
Pretsighe 674 (Alexandria—no date) and Cagzat III. 1188
(Syria—no date). Note also the Galatian Σ]ιλονανο[ῦ in
OGTS 533°° (reign of Augustus). This is in keeping with
the fact that Avircius Marcellus in his famous epitaph,
Σιλωάμ
Ο. and B. ii. p. 722. (c. A.D. 192), twice (8, 17) calls himself
*Aovipxios. Ramsay remarks (of. εἶ. p. 737) that *‘ towards
the end of the second century, the use of B to represent
Latin v began; and in the third century it became almost
universal”: cf. also his Astax Elements, p. 241. It must
be noted, however, that there are much earlier exx. : see
Viereck Sermo Graecus, p. 57, where instances are given
from i/B.c. Note also P Ryl II. 1272 (A.p. 29) and 138
(A.D. 34), with AvBla = Zzvza. There are some instances
of 0, as Kotvros, ᾿Οαλέριος.
Loa.
On this place-name see H. W. Sheppard in 7715 xvi.
(1915), p- 414 ff., where the suggestion is made that the final
“*m” in Siloam denotes a dual, applicable to the ‘‘ two
pools” ; but see 26. p. 555.
σιμικίνθιον,
on its only occurrence in the NT, Ac 1013, is usually
rendered “‘apron” (so AV, RV), like the Lat. semrcinctéwum
(Mart. 14. 153, Petr. 94. 8), but Nestle (2xp 7 xiii. p. 282)
thinks the reference must be, not to an apron worn above the
regular clothing, but to some article of underwear which had
been in actual contact with the Apostle’s skin (ἀπὸ τοῦ
χρωτὸς αὐτοῦ), and compares the merit attached to the
Pope’s ‘‘stockings’’ in certain Roman Catholic circles at
the present day. For the form σιμικίνθιον for σημικίνθιον
see Moulton Gr. ii. p. 172.
Σίμων,
a Greek name used as a substitute for Συμεών (7.v.) owing
to similarity of sound (cf. Deissmann 8S, p. 315). The
name is common in the papyri and need not necessarily refer
to Jews, cf. P Lille I. 53°(B.c. 260-259), P Fay 14! (B.c. 124),
P Tebt I. 4315 (B.c. 118), BGU IV. 11293 (B.c. 13), P Lond
1177729 (a.p. 113) (= III. p. 187), and BGU III. 9137
(A.D. 206).
σίναπι,
“*mustard ” (Mk 451, a/.): P Tebt I. 913 (B.c. 119) (ἀρτά-
Bas) σινάπεως y, P Fay 1224 (c. A.D. 100) εὖ ποιήσεις
μεταβαλόμενος τὸ παρὰ col σίϊν]απι.. τῷ κομίζοντί cor
τὸ ἐπιστόλιον, ‘please transfer the mustard that is with you
to the bearer of this letter” (Edd.), P Flor I. 2021 (a.p. 127)
(= Chrest. I. p. 422) σπορὰν σὺν τῷ φυησομένωι σινάπι,
P Oxy VI. 9367 (iii/A.D.) τριχοίνεικον σινάπεως, ‘3
choinices of mustard,” and P Lond 4535 (iv/A.p.) (= 11.
P- 319) πλῆσον κεράμιον σινάπις χλωροῦ. For a new adj.
σιναπηρός, see P Oxy XVII. 2148" (a.p. 27) ὀψαρίδιν
σιναπηρόν, ‘* mustard relish.” The spelling σίνηπι ἰ5 found
in P Lips I. 97*=*iit. 4.8 (a.p. 338). Like the Attic νᾶπυ, the
word is of Egyptian origin (Boisacq p. 657). MGr σινάπι.
σινδών,
“τὰ fine linen cloth.” The word is sometimes regarded as
of Semitic origin (so Boisacq p. 866), but see Thackeray Gr. i.
p- 36. Instances in our documents are common. In an
account of payments, P Tebt I. 182 (late ii/s.c.), mention is
made of 2 talents 5000 (9) drachmae as paid σινδόνων : cf.
P Lond 29% (8.6. 160) (= I. p. 163). A σινδών ἰΞ described
as καθαρά (cf. Mt 2759) in τό. 462° (iv/a.p.) (=I. p. 71),
Part VII.
575
,
σιτιον
and P Leid W#i-?? (ii/iii A.p.) (ΞΞ 11. p. 89). In δγὴ) 7544
we read σίνδονα ἐν τῇ éLwly]padyrar ἡ θεός, and immedi-
ately afterwards ἄλλας σινδόνας λαμπρᾶς τρεῖς.
The use of the word for swathing dead bodies, as in Mt 2759,
may be seen in the letter regarding funeral expenses, P Grenf
II. 7777 (iit/iv A.D.) (= Selections, p. 121) τιμ[ὴ] σινδόνος
(δραχμαὶ) Κ, ‘the price of a linen cloth 20 drachmae.” Cf.
P Par 18 δὴ: (Rom.) a letter announcing the dispatch of a
dead body—torti δὲ σημεῖον τῆς ταφῆς: σινδών ἐστιν
ἐκτὸς ἔχων χρῆμα (/. χρῶμα 2) ῥόδινον. Σινδών is further
illustrated by Field, Voces, p. 40. For the dim. σινδόνιον,
see P Gen I. 80% (mid. iv/a.D.), and P Bilabel II. 96% (Byz.),
and for σινδονίτης, “ἃ linen tunic,” see Sy// 653 (=" 736)17
(Andania—s.c. 92), also Menander Zap. 163. MGr σεντόνι,
“ἐᾷ linen napkin.”
σινιάξζω,
“sift,” ‘“‘shake in a sieve” (Lk 2281): cf. P Ryl IT. 1399
(A.D. 34) τὴν ἐπίσκεψιν ποιουμένου οὗ εἶχον σεννίου καὶ
Ψψυγμοῦ, “making an inspection of my... and drying-
floor,” where the editors think that the new word σέννιον
may be connected with σινιάζω, and compare P Strass I. 451}
(A.D. 312) εἰς τοὺς σεινίους τόπους, and note. The verb,
like the late noun σινίον from which it comes, is of unknown
derivation (Boisacq p. $66).
σιρικός
for σηρικός, “silken,” is read by all uncials in Rev 1813:
cf. 7G XIV. 785% σιρικοποιός, and 70 III. ii. 35132 (v/a.D.)
oiptkaptos, The adj. is formed from the name of the Indian
(or Chinese) people from whom silk was first obtained—ot
Apes. Boisacq (p. 861 f.) suggests that both the fabric and
the tribe got their Greek names by popular etymology from
the native name of the fabric.
᾽
σιρός.
See s.v. σειρός, and for the spelling σιρός add Sy//% 8310
(B.C. 423-2).
OLTEVTOS,
“fattened” (Lk 15%-): cf. P Cairo Zen I. 59026 (a)*
(B.C. 258 or 257) χῆνα[ς] ovrevtovs € and similarly 24. 11.
592195 (B.C. 254), and P Grad 2° (B.c. 225-4).
σιτίον,
“corm” (plur. ‘‘ provisions,’
critical texts in Ac 7!” in place of the TR otra. The same
form is found in LXX Prov 2457 (302%) ἐὰν. . ἄφρων
πλησθῇ σιτίων, to which Field (o/es, p. 114) adds Aeliam
V.H.v. τ. We can now cite P Giss I. 198 (ii/A.p.), where
the writer, in token of mourning, declares—otre σειτίοις:
ἡδέως προσέρχομαι, “1 have no pleasure in my food,” and
P Oxy VIII. 11581 (iii/A.D.) ἀγόρασον ἡμῖν σειτία els τὴν
χρῆσιν ἡμῶν, ‘buy us some provisions for our use.” Also
Musonius p. 124% φαρμάκοις yap οὐκ ἔοικεν, ἀλλὰ σιτίοις
ὑγιεινοῖς ἡ δύναμις αὐτοῦ. In MGr the dim. survives as
σιτάρι (στάρι), “ wheat.’’
For the verb σιτέω cf. P Ryl II. 143? (a.D. 38) τῶν ἐν
τῷ Μουσείωι σειτουμένων φιλοσόφων, ‘the philosophers.
maintained in the Museum” (see further s.v. φιλόσοφος),
and for the subst. otr(e)la cf. BGU IV. 1067! (A.D. 101-2)
σιτίας ἄρτων.
“*food”) is read by the
74
,
OLTLOTOS
σιτιστός,
“ fattened,” in the NT only in Mt 224 (cf. Blass-Debrunner
§ 112), and rare elsewhere, but cf. Sm Ps 21(22)15, Jerem
46(26)2!. For the subst. see P Lips I. 97*** 17 (A.D. 338)
ἡμερ[υ]ν (οὔ) σι(τισμοῦ).
σιτομέτριον,
“measure of corn,” ‘allowance of corn” (Lk 1232)
occurs several times in Petrie papyri, e.g. III. 87 (α) recto!”
(iii/B.c.) κατὰ τὴν σιτομετρίαν, 7). 140 (6)*, 26. 141°. See
also Deissmann 4? p. 104 n.1, where reference is made
to an Opramoas inscr. of A.D. 149 at Rhodiapolis in Lycia,
with the spelling σειτομέτριον.
For the subst. σιτομέτρης cf. P Flor 11. 162° (iii/A-D.)
διὰ τοῦ cod σ[ι]τομέτρου, and Prezsigke 1485 (a mummy
tablet) Σισῶτος σιτομέτρης ἐβίωσεν ἕ, and for the verb, as
in Gen 4712, see 7G XII. vii. 51 570,
σῖτος,
“corn”: cf. P Cairo Zen I. σθοοιῦ (B.c. 273) τοῦτο
δ᾽ ἐστὶν ἡ τιμὴ τοῦ βασιλικοῦ σίτου, 7d. 590042 (B.C. 259 Ὁ)
ἀπὸ τοῦ σιτοποιηθέντος σίτου, zi. 590498 (B.C. 257) πρὸς
τῆι συν]αγῳγῆι τοῦ σίτου, P Cornell 151 (B.c. 256) εἰς τὸν
ἑτοιμαϊόμενον σῖτον εἰς τὴν ἑορτὴν κο(τύλη) a, P Lond 4217
(B.c. 168) (=I. p. 30, UPZ i. p. 300, Selections, p. 10) εἰς
πᾶν τι ἐληλυθυῖα διὰ τὴν τοῦ σίτου τιμήν, “having come to
the last extremity because of the high price of corn,” P Par
59° (B.C. 159) (= UPZi. p. 413) ἠγώρακα σίτου ap(taBas)
Β (δραχμῶν) XA, and BGU I. 27} (ii/a-p.) (= Sedections, p.
101) ὥστε ἕως σήμερον μηδέν᾽ ἀπολελύσθαι τῶν μετὰ σίτου,
“so that up till to-day no one of us in the corn service has
been let go” (on this letter see W. M. Ramsay in Hastings’
DB vy. p. 381). In the Byzantine Aphrodito papyri otros
is several times distinguished from kpt@q, and means especially
“‘wheat,” cf. P Lond IV. 13357 (A.D. 709) with the editor’s
note. The ta otra of Attic Greek is retained in the LXX
in Job and Proverbs, see Thackeray Gr. i. Ρ. 155. To
the exx. of the very common adj. σιτικός we can now add
P Bouriant 4257 (a.p. 167), and 44 (ii/A.D.).
Σίων
is found asthe name of a person in PSI I. 71? (vi/A.D.), a7.
σιωπάω,
“ΚΕ ῈΡ silence,” ‘fam silent”: P Oxy II. 2375. 13 (a.p.
186) ὁ δὲ παρὼν ἀναγνωσθέντος τοῦ βιβλειδίου πρὸ βήματος
ἐσιώπησεν, οἴ. ς. acc. 720..1:8 σιωπήσας yap . . τὴν τοῦ Ῥούφον
ἐπιστολὴν ἐφ᾽ ὅτῳ ἐγράφη, “ignoring entirely the circum-
stances under which the letter of Rufus was written ” (Edd.).
Other exx. are P Oxy XII. 146827 (c. a.p. 258) τ[ῆ]ς
K[a]koupylas ταύτης μὴ σιωπη[σά]σῃ, ‘did not maintain
silence about this fraud” (Edd.), P Lond 462%? (iv/a.p.)
(=I. p. 74) λαλούντων καὶ σιωπώντων, and Preisigke
46388 (time of Philometor) κατὰ τὸ σιωπώμενον. Also
Menander Fragm. 658* p. 193 διὰ τοῦ σιωπᾶν πλεῖστα περὶ
αὑτῆς λέγει.
For the subst. σιωπή, see P Flor III. 309° (iv/A.D.) οὐ
χρὴ σ[]ωπῇ παραδίδοσθαι τὰ ὑπ᾽ αὐτῆς εἰρημένα παρὰ
τοὺς νόμους, and Sy// 645 (-- " 1047)" (i/B.c.) σιωπὴν
κατακηρύξας ὁ κῆρυξ. Herwerden (Zex. s.v.) cites Euri-
576
΄
σκέλος
pides af. Plut. Mor. 532 Ε τὴν σιωπὴν τοῖς σοφοῖς
ἀπόκρισιν εἶναι.
σκαγνδαλίξω.
For the meaning ‘‘I set a trap for” rather than “TI put ἃ
stumbling-block in the way of,” for this important Biblical
word, reference may be made to two recent discussions.
The first by the Rev. A. Carr appeared in his Hovae Biblicae
(1903) p. 58ff., where, after a survey of the evidence of the
LXX, he comes to the conclusion that the underlying thought
of enticement or temptation can hardly be dissociated from
the word. And much the same conclusion is reached by
Archdeacon Allen as the result of an independent inquiry in
his S¢. Mark (1915) p. 199 ff., where, following out a hint
by Dr. J. H. Moulton (Zx/ 7 xxvi. p. 331 f.), he again lays
the emphasis on the idea of ‘‘ snare ” rather than of ** stumb-
ling-block.” The etymological connexion of the word with
Skr. skand, ‘‘leap,” ‘‘spirt,” Lat. scando, makes this
clearer, leading on, as it does, to the Aristophanic use of
σκανδάληθρον for “the stick of a mouse-trap” (cf. Acharn.
687 σκανδάληθρ᾽ ἱστὰς ἐπῶν, ‘setting word-traps Ny,
σκάνδαλον.
See s.v. σκανδαλίζω. Cf. also the Aphrodito papyri P
Lond IV. 133827 (A.D. 709) πρόφασιν ἢ σκάνδαλον, 13391?
(A.D. 709) μὴ δίδων κατὰ σεαυτοῦ παντοῖον σκάνδαλον
περὶ τούτου.
σκάπτω,
‘‘dig,” is confined in the NT to Luke (GE, 158: ΤῸ:
Exx. from the Κοινή are common, e.g. PSI Wil 6725
(iii/B.c.) ἐργάταις τοῖς σκάπτουσιν ἐν τῆι ἄμμωι, P Magd
27} (B.C. 218) θεμέλιον σκάπτων ὥστε οἰκοδομεῖν, BGU IV.
1120 80 (B.C. 5) σκ]άπτοντας καὶ ποτίζοντας, P Fay 110°
(A.D. 94) τὰ κύκλωι τοῦ ἐλαιουργίου ἔξωθεν σκάψον ἐπὶ
βάθος, ““αἷρ a deep trench round the oil-press outside”
(Edd.), BGU 1. rgii 38 (A.D. 255) σκάπτοντες ἐν χωρίῳ,
and from the inscrr. Sy/7 531 (= 3963) (iv/B.C.) ἀμπέλους
BLE ok Jarper δίς.
For σκαφητός, a preliminary digging, see P Cornell 25
recto!’ (B.C. 28-23), and P Oxy XIV. 16317° (A.D. 280), and
for a new word σκάφητρος, ‘‘a digging,”’ see P Fay 112716
(a.p. 99), and P Ryl 11. 245% (iii/a.p.) ἐπῇ] σκάφητρον
τῶν ἐλαιώνων. Σικαφεῖον, ‘a hoe,” occurs in P Tebt I.
4539 (B.C. 113), τό. 4738 (B.C. 113). MGr σκάφτω, σκάβω,
“excavate,” ‘dig out.”
σκάφη,
“©a small boat” (Ac 2715, 80, 82): cf. P Cairo Zen I. §9025°
(B.c. 28 or 29) σκάφης τρισκάλμου, ‘a boat with three
sculls,” BGU IV. 115718 (B.c. 10) τρίτον μέρους τῆς
δηλουμένης σκάφης, and P Lond 256 (a)! (A.p. {1-5)
(=I. p. 99) κυβερνήτης σκάφης δημοσίας, ‘pilot ofa public
vessel.” For the dim. σκαφίδιον see P Oxy VII. 10687
(iii/a.D.) διαπέμψετό μοι σκαφίδιον ἀρταβῶν ἑξήκοντα, ‘he
sent mea skiff of sixty artabae burden,” as contrasted with
πλοῖον, previously mentioned.
σκέλος,
“‘a leg.” For the literal sense, as in Jn 19%! cf. P Par
1215 (B.c. 157) σπασάμενος λέπει pe τῇ μαχαίρᾳ εἰς TO
,
σκέπασμα
σκέλος, P Lips I. 3755 (a.p. 380) κατέκοψα[ν] πίληγ]αῖς
αὐτὸν κατά [Tle τῶν σκελῶν καὶ κατὰ τῶν ἄλλων μελῶ[ν]
τοῦ σώματος, and Aristeas 151 ἣ γὰρ ἰσχὺς τῶν ὅλων
σωμάτων per ἐνεργείας ἀπέρεισιν ἐπὶ τοὺς ὦὥμους ἔχει καὶ
τὰ σκέλη.
For the derived use of σκέλος in connexion with the
building of irrigation works, cf. P Petr III. 39%: 15 (iii/B.c.)
εἰς τὰ] ἐντὸς σκέλη τῆς ἀφέσεως τῆς [ἐν τῆι ἐγ]βατηρίαι,
and 26.11.9, 11-9, ΟἹ, also PSI IV. 4372 (B.c. 247-6) περὶ τὰ
σκεα τοῦ πλοίου, where the editor suggests a possible
oKéA<n> for okea, and cites Hesych. σκέλος" μέρος τι τῆς
νεώς. We may add the late BGU I. 3043 (c. a.p. 640) τοῦ
Bopp(tvot) σκέλους ταύτης τῆς πολί(ι)τ(είας). A verb
σκελοκοπέω, unknown to the Lexicons, is found in Ev.
Petr. 4.
σκέπασμα.
For σκέπασμα, ‘covering,’ with special reference to
“clothing,” as in 1 Tim 6%, cf. the corresponding use of
σκέπη in Aristeas 140 βρωτῶν καὶ ποτῶν καὶ σκέπης,
*‘meat and drink and raiment.” The metaphorical use
of the verb, as in Sap 51%, Sir 213, may be illustrated by
P Hib 1. 3510 (c. B.c. 250) ὑπὸ ὑ[μῶ]ν σκεπαζόμε[θ]α, “we
are protected by you,” and by the similar use of σκεπάω in
P Lond 897#-® (a.p. 84) (= III. p. 206) ἐὰν δὲ δύνημαι
σκεπάσαι ἢ ὑπὸ σκέπην τινὰ γενέσθαι.
Σκευᾶς,
“*Sceva,” an inhabitant of Ephesus (Ac 191). The name
is found in C/7G II. 2889, with reference to a Milesian
gladiator.
For a suggestion that ἑπτά in Ac 19!, which changes
unaccountably to ‘‘two” (ἀμφοτέρων) in 15, may be due
to a gloss, Zkeva = PIL’ = ἑπτά, see Proleg. pp. 80, 246.
σκευή,
which is applied to the ‘‘tackle” of a ship in Ac 2719, is
used of a woman’s ‘‘ornaments” in P Lond 1164(/)}8
(A.D. 212) (=III. p. 161) γυναικιῶν αὐτῆς κοσμαρίων Kal
σκευῶν, and of ‘‘ household plenishing,” ‘‘goods,” in BGU
ΠῚ. 775° (ii/A-D.) παρ[α]δέδωκά ov (/. σοι) pov τὸ κλεδιν
(Δ κλειδίον) τῆς ὑκίας (/. οἰκίας) μου ὑπὸ τὴν σκευήν.
σκεῦος,
**a vessel” (Rom 9?! a/.). This common noun is used
with a variety of applications, e.g. P Eleph 1451 (iii/B.c.) ἔκ
τε κτηνῶν Kal σκενῶν, P Petr III. 107(@)i™ (ii/B.c.) fares
are paid for the conveyance τῶν ᾿Αγήνορος σκενῶν, “οἵ
Agenor’s furniture,” P Ryl 11. 138?3 (A.D. 34) ἐρίων σταθμία
te kal ἕτερα σκεύη, “15. measures of wool, as well as other
implements,” P Oxy I. 105% (A.D. 117-137) σκεύη καὶ
ἔπιπλα, ‘‘movables and household stock,” P Tebt II. 38114
(A.D. 123) (= Selections, p. 78) σκεύηι kal ἐνδομενίαν καὶ
ἱματισμόν, ‘utensils and household-stock and clothing,” and
P Grenf II. 7714 (iii/iv a.D.) (= Se/ectzons, p. 120) χάριν
τῶν σκευῶν αὐτοῦ, ‘on account of his goods.”
For σκεῦος = ‘‘(a ship's) tackle,” as in Ac 2717, cf.
P Cairo Zen I. 590317° (B.c. 258) ἀδύνατογ yap μοι δοκεῖ
εἶναι ἄνευ τῶν ἀναγκαίων σκευῶν πλεῖν τὰ πλοῖα, and Sy//
537 (= %969)* (B.C. 347-6) σ]υνγραφαὶ τῆς σκενοθήκης τῆς
λιθίνης τοῖς κρεμαστοῖς σκεύεσιν. In the new uncanonical
577
σκηνος
gospel, P Oxy V. 8401, τὰ ἅγια σκεύη are “the holy
vessels” of the temple: cf. Heb 921. See also Plut. Mor.
812 Β σκεῦος ἱερόν. On σκεῦος -- “body” rather than
“wife” in 1 Thess 44, see Milligan ad /.
For the dim. σκευάριον see P Lond 462!" (iv/a.p.) (=I.
p- 72) σκευάριον καλλάϊνον μικρό(ν), and for σκευασία P
Leid X¥-*8 (iii/iv a.p.) (=I. p. 217) χρυσοκόλλου σκευσία
(1 okevacla).
In P Petr II. 13 (10)® (B.c. 258-253) Deissmann (BS
p. 158) understands σκεοφύλακα as = σκευοφύλακα, “keeper
» (cf. 26. 5(2)8), and in P Amh II. 62 (ii/B.c.)
three persons called ᾿Απολλώνιος are distinguished as ‘the
dark” (μέλας), ‘“‘the fair” (λευκός), and ‘‘the baggage-
carrier’’ (σκευοφί(όρος)).
of baggage
σκηγή,
“tent”: cf. P Cairo Zen I. 5901314 (B.c. 259) σκηνὴ
δερματίνη, PSI V. 533° (iii/B.c.) σκηνὴν κατάγαγε ἡμῖν
τετράκλινον ἢ πεντάκλινον, and P Leid Wii 21 (ji/iii a.p.)
(ΞΞ ΤΙ. p. 125) μὴ ἐξέλθῃς δὲ ἐκ τῆς σκηνῆς cov. The
employment of σκηνή for οἰκία, καταγωγή, is said to be
Asiatic in origin: see Menander Fragm. p. 261, No. 1065.
The editors understand σκηνή as =ship’s ‘“‘cabin” in
P Hib I. 387 (B.c. 252-1) τῶν συρίων ὑπὲρ τὴν σκηνὴ[ν]
οὐσῶν, ‘the Syrian clothes being above the cabin,” and so
τό. 867 (B.C. 248) ἀποκαταστήσω ἐπὶ σκηνὴν τοῖς ἰδίοις
ἀνηλώμασιν, ‘TI will restore it (sc. grain) at the cabin at my
own expense.”
We may recall the words which are sometimes ascribed
to Democritus, 6 κόσμος σκηνή, ὁ βίος πάροδος" ἦλθες,
εἶδες, ἀπῆλθες. See also Anth. Pal. x. 72.
σκηνοπηγία,
lit. ‘‘feast of booth-making,” and applied to the Jewish
““Feast of Tabernacles” in Jn 7%, is regarded by Winer-
Schmiedel Gy. p. 23 as a coinage by Greek Jews, but it is
found in Aristotle: see also the Cyrenaic inscr. C/G III.
53611 ἐπὶ συλλόγου τῆς σκηνοπηγίας. Σκανοπαγείσθων,
“let them erect a booth,” occurs in a Coan religious inscr.
of ii/B.c. see Deissmann’s discussion in ἢ. 4.85, p. 115 f.
σκηνοποιός
in Biblical Greek is confined to Ac 188, but for the verb
σκηνοποιέω see Sm Isai 13°°, 221°, and for the subst. σκηνο-
mola see Aq Deut 311°. In view of these passages there
seems to be no reason to question the ordinary rendering
“*tentmaker’”’ in Ac /.c., but for explanations as to how the
alternatives ‘‘landscape-painter” and ‘‘shoemaker”’ may
have arisen, see notes by Ramsay and Nestle in Ax TJ viii.
pp. 109, 153f., 286.
σκῆνος.
For σκῆνος, ‘‘tent, tabernacle,’
body, as the dwelling-place of the soul, in 2 Cor 5! 4, see the
exx. from Pythagorean philosophy in Field Moves, p. 183,
and the sepulchral epigram, δ γί, Mus. Znserr. IV. (1916),
No. 1114, placed over a recumbent skeleton—
66 ?
used metaph. of the
Εἰπεῖν τίς δύναται, σκῆνος λιπόσαρκον ἀθρήσας,
εἴπερ Ὕλας ἢ Θερσίτης ἦν, ὦ παροδεῖτα ;
,
σκηνοω
σκηνόω,
““dwell as in a tent,” is confined in the NT to Jn (174,
Rev 735 a/.): cf. P Cairo Zen I. 590377 (B.c. 258-7)
σκηνῶν ἐν τοῖς ᾿Αριστοβούλου, “‘living in the house of
Aristobulus”’ (cf. Lk 24%), PSI IV. 340! (B.c. 257-6)
᾿Αμύνταν δὲ ἔξω τε σκηνοῦντα [κ]αὶ γεγαμηκότα, and 2.18
τῶι ἐν τῆι οἰκίαι σκηνοῦντι.
The thought of temporary dwelling is well brought out in
Syil 177 (=3 344)? (Teos—B.c. 303) ‘‘ every delegate (from
Lebedos) sent to the Πανιώνιον we (i.e. King Antigonus)
think should σκηνοῦν . . kal πανηγυράζειν and be treated
as a Teian.”
σκήνωμα.
With σκήνωμα, ‘tent’? (Ac 748), also used for the tem-
porary abode of the soul (2 Pet 1°), cf σκήνωσις in
Preisigke 39247 (edict of Germanicus—a.D. 19) ἐπὶ σκηνώ-
σεις καταλαμβάνεσθαι ξενίας πρὸς βίαν.
σκιά,
“shade,” is used of the shadow on a sun-dial in Prezsighke
3583 (iii/B.c.) μεθίσταται τὸ ἄκρον τῆς σκιᾶς ἐν ἡμέραις τριά-
κοντα. Other exx. of the word are P Oxy VIII. 108848
(medical receipt—early i/A.D.) ἐν τῆι σκιᾷ Enpavas, ‘dry
in the shade,” and OG/S 201% (vi/A.D.) οὐκ ἀφῶ αὐτοὺς
καθεσθῆναι els THY σκιάν, εἰ μὴ (-- ἀλλὰ) ὑπὸ ἡλίου ἔξω.
In BGU IV. ττ413} (B.c. 13) Schubart thinks that σκιά is
perhaps used in the sense of an ‘‘umbrella,” but Olsson
(Papyrusbriefe, p. 52) prefers the meaning ‘‘a variegated
border,” as in Sy// 653 (=% 736)2%24 (B.c. 92): cf. also
P Oxy VI. 921? (iii/A.D.) σινδόνια σκιωτά, ““ cambrics
with variegated borders”’ rather than ‘‘ with shaded stripes,”
and the editors’ suggestion ad /. that σικιωτεν in P Tebt II.
4131! is perhaps for σκιωτόν.
With Heb 10! cf. Pretstgke 344 Διόδωρος σκιὰν ᾿Αντιφίλου
émo(yno[ev, and Vett. Val. p. 248%? with reference to a
picture which shows σκιὰν ἔργου καὶ ἀληθείας. Preisigke
(Worterb, s.v.) cites the amulet P Masp 11. 67188° (vi/a.p.)
for σκιά = ‘an evil spirit’ —ap[a]pvAatdv pe ἀπὸ παντὸς
πονηροῦ πν(εύμ)ατος, ὑπόταξόν μου πᾶν πνί(εῦμ)α δαιμονίων
φθειροποιῶν... καὶ πᾶσα σκιά (1. πᾶσαν σκιάν).
For the verb σκιάζω cf. P Cornell 501° (i/A.p.) ἵνα at
olvapia σκίασον, ἐὰν καιρὸς γένηται. For σκιατροφέω see
Musonius p. 595. The subst. σκιασμός occurs in Vett. Val.
p- 210°. MGr tokvos, ‘‘ shade,’’ ‘* shadow,” has a prothetic
vowel: cf. σῦν, στῆθος.
σκιρτάω,
“leap,” ‘‘ bound,” is confined in the NT to Lk (141. 44, 633);
ef. Karel 271° σκιρτῶ καὶ τέρπομαι, 74. 6498 (iii/A.pD.)—
σκιρτῶσα γέγηθας
ἄνθεσιν ἐν μαλακοῖσι κακῶν ἔκτοσθεν ἁπάντων.
A new instance of the subst. σκίρτημα is found in the
iv/a.p. Christian hymn, P Amh I. 219 Τὰ [δ] ἀ[νάπ]αυλα
(2. ἀνάπαυμα ?) λυπο--υΣ- μένων, Ta δὲ σκιρτήματα [.., “Ὁ
the rest of the sorrowful, O the dancing of the . .” (cf.
ΖΑ ΤῚΣ ii. (1901), p. 73 ff.).
578
σκόλοψ
σκληρός.
The original meaning of this adj. was “" hard,’’ as in BGU
III. 9521° (ii/iii A.D.) τιμῆς μαρμάρου ξηροῦ σκλ[ηροῦ, and
from the inscrr. Sy/7Z 540 (=*%972)98 (B.C. 175), which speaks of
the working and building of the ‘‘ hard ” stone from Lebadeia,
πέϊτρας σκληρᾶς: so OG/S 194° (B.C. 42) ἐκ σκληροῦ λίθου.
But in this last inser. 15 σκληροτέρας kal [μείζονος συμφορᾶς
Tov ἀέρος describes (with some doubt from hiatus) a pesti-
lent miasma in the atmosphere. See also P Cairo Zen II.
59275° (B.C. 251) σκ]ληρὰ κρέα, ‘bitter (or pickled) meats.”
BGU LI. 140" (time of Hadrian) τ]οῦτο οὐκ ἐδόκει σκληρὸν
[el]vat shows the metaph. sense which prevails in the NT:
cf. Aaibel 942° (i/B.C.) θερμὸν πνεῦμα φέρων σκληρᾶς παῖς
ἀπὸ πυγμαχίας, and Aristeas 289 where kings are described
as ἀνήμεροί τε Kal σκληροί, ‘‘inhuman and harsh.” For
σκληρουργός, ‘fa mason,” cf. P Ryl II. gro (ii/a.p.), BGU
III. 952° (ii/iii A.p.). For the history of σκληρός see an
elaborate note by Dieterich in hetnesches Museum N.F.
Ix. (1905), p. 236 ff.
σκληρότης
is found once (Rom 2°) in the NT = ‘‘obstinacy.” For
σκλήρωσις see P Leid ΧΕΙ (iii/iv a.p.) (ΞΞ 11. p. 205)
μολίβου κάθαρσις kal σλήρωσις (/. σκλήρωσις). Σκληρασία
(not in LS§) is seen in 20.» 4 (p. 233) κασσιτέρου σκλη-
ρασία.
σκληροτράχηλος.
This LXX word (Exod 333 a/.) is quoted in the same
metaph. sense of ‘‘stiff-necked,” ‘‘ obstinate,” in its only NT
occurrence Ac 7°4. For the subst. σκληροτραχηλία see
Test, xtt. patr. Simeon vi. 2.
σκληρύνω,
“harden ᾿᾿ (Heb 358 a/.): cf. P Leid Xii-28 (iii/iv Α.}.)
(= II. p. 209) ἕως καταμιγῇ, καὶ σκλυρην (/. σκληρυνῇ).
The verb is illustrated from Hippocrates and others by Anz
Subsidia, p. 342: for constr. c. articular inf. see Thackeray
Gr. i. p. 54.
σκολιός,
crooked,” and hence metaph. ‘‘ perverse ᾿᾿ in the sense
of ‘‘ turning away from the truth’’ (Ac 239 a@/.): cf. Karbel
2444 Τύχη σκολιοῖς δόγμασιν ἠντίασεν. In Vett. Val.
p. 250% διὰ τὸ σκολιὸν τῆς εἰσόδου, a/., the editor renders
the adj. “‘ difficilis.”
σκόλοψ.
The use of this word in BGU II. 3809 (iti/a.p.) (= Sevec-
tions, p..105), where an anxious mother writes to her son—
εἶπέ pot, ὅτι Tov πόδαν (/. πόδα) πονεῖς ἀπὸ σκολάπου (1.
σκόλοπος), “he told me that you had a sore foot owing to ἃ
splinter,” would seem to support the meaning ‘‘ splinter ” or
“thorn” rather than ‘‘stake” (RV marg.) in the only
occurrence of σκόλοψ in the NT, 2 Cor 127. So in Sy// 802
(= 91168)®? (c. B.c. 320) a man falling from a tree περὶ
σκόλοπάς τινας τοὺς ὀπτίλλους ἀμφέπαισε, and became
blind, apparently not at once (κακῶς δὲ διακείμενος καὶ
τυφλὸς γεγενημένος), where again we should think naturally
of ‘‘splinters” or ‘‘thorns.” This meaning appears still
more clearly in the magical P Osl I. 1153 (iv/a.p.), where
“ 9
OKOTED
the sorcerer says of the loved one—éav δὲ θέλῃ κοιμᾶσ-
θαι, ὑποστρώσατε αὐτῇ στοίβας ἀκανθίνας, ἐπὶ δὲ τῶν
κοτράφων σκόλοπας, “if she wants to lie down, strew
beneath her prickly branches, and thorns upon her
temples”? (Ed.). See also Artem. p. 1811! ἄκανθαι
καὶ σκόλοπες ὀδύνας σημαίνουσι διὰ τὸ ὀξύ, and Babrius
Fab. οχχὶ! ὄνος πατήσας σκόλοπα χωλὸς εἱστήκει : he
appeals to a wolf ®f χάριν δέ μοι δὸς ἀβλαβῆ τε καὶ
κούφην, ἐκ τοῦ ποδός μου τὴν ἄκανθαν εἰρύσσας (cited by
Field, Motes p. 187). It may be added that LXX usage
(Numb 3355, Ezek 2874, Hos 25(§), Sir 4319) strongly confirms
the rendering ‘‘thorn.” We are not concerned here with
the special metaph. application which Paul gives to the word
in 2 Cor /.c., but for a recent defence of the view that his
**thorn” was epilepsy see Wendland Av//ar, p. 125 f.
σκοπέω,
‘look upon,” ‘‘ watch,” ‘‘contemplate”: cf. P Par 61%
(B.C. 156) σκοπεῖτε ἵνα μηδὲν παρὰ ταῦτα γίνηται, P Oxy
XII. 1420 (c. A.D. 129) 6 στρατηγὸς σκεψάμενος (‘‘ alter
consideration”) εἶπεν, 7. XIV. 1773%° (iii/A.D.) viv οὖν
ἐσκεψάμην τοὺς γόμους pov ἀρῖν eis ᾿Αντινόου, and 7d. VI.
940° (v/A.D.) οὕτως σκοπῶ τὸ πρακτέον, ‘thus I shall see
what is to be done” (Edd.). In Lk 1195 σκόπει μὴ τὸ φῶς
+ . σκότος ἐστίν, we may render, ‘‘ Look! perhaps the
light is darkness’ (cf. Pro/eg. p. 192). See also σεῦ.
ἐπισκοπέω and κατασκοπέω.
σκοπός.
For the metaph meaning ‘‘aim,”’ ‘‘ object,’’ as in Phil 314,
we may cite the last Will and Testament of Bishop Abra-
ham, P Lond 778 (end of vi/A.p.) (=I. p. 232, Chres¢. 11.
p- 370), where the Bishop declares that he acts ἐξ οἰκεία[ς]
προθέσεως καὶ σκοπῷ αὐθαιρέτῳ, and adds 5 συνήρηκεν TO
ἐμῷ ἀγαθῷ σκοπῷ: cf. P Lips I. 381:17 (a.p. 390) σκοπὸν
ἔχων, τὸν ἔνδικον. . . συντρῖψαι, and Aristeas 251 κατορ-
θοῦται γὰρ βίος, ὅταν ὁ κυβερνῶν εἰδῇ, πρὸς τίνα σκοπὸν δεῖ
τὴν διέξοδον ποιεῖσθαι, ““ for life is then guided aright, when
the steersman knows the port to which he must direct his
course” (Thackeray).
For the lit. sense a ‘‘mark” to be aimed at, cf. Sy// 670
(= * 1059 I.)?® (i/A.D.) σκοπῷ ἱππέων, 671 (-- 1059 II.)*?
(6. A.D. I) σκοπῷ πεζῶν.
ςς
σκορπίζω,
“scatter,” in Ionic and the vernacular for σκεδάννυμι
(Rutherford WP, p. 295): cf. P Lond 131 recto’?! (Α. Ὁ. 78-
79) (=I. p. 182) σκόρ(πισον) τὴν κοπρὸ(ν) ἐν ταῖς αὐταῖς
ἀρούρ(αις), CP Herm I. 7-38 (ii/a.p.) of young plums,
ἐσκορπισμέναι ἐν τῷ χωρίῳ, and so 2814, P Flor ΕἸ. 17522
(A.D. 255) τὰ ὄντα καμήλια ἐσκορπίσαμεν, P Leid Xviii 99
{ili/iv A.D.) (=II. p. 227) μετὰ τὸ σκορπισθῆναι kal μόνον
τὸν ἄργυρον καταλειφθῆναι, and 16. V%i19 (iii/iv A.D.)
(=IL. p. 37) σκορπίζων τὰς νεφέλας am’ ἀλλήλων. See also
PSI V. 478% (ν 1.1.) ἕως ἂν σκορπίσωσι τὸ πρᾶγμα. MGr
σκορπίζω.
σκορπίος,
“ἃ scorpion.” On the mummy tablet Prezsigke 1200 it is
recorded that a certain Apollonius ἐτελεύτησεν ὑπὸ σκορπίου :
cf. the sepulchral inser. 75. 12678 (a.p. 8) wAfa]ycioa . .
79 σκύβαλον
ὑπὸ σκορπίου μετήλλαξε, and P Lond 121198. (iii/a.p.)
(= I. p. 90) πρὸς σκορπίου πληγήν.
For the word as a sign of the Zodiac see the calendar
P Hib I. 279% (B.c. 301-240) € Σικορπίος ἑῶιος [ἄρχεται
δύνειν, “5%, Scorpio begins to set in the morning,” the
horoscope PSI IV. 312° (A.p. 345) Σελήνη Σκορπίῳ, and
the Gnostic charm against reptiles P Oxy VII. 1060° (vi/a.D.)
σκορπίε. . ἀπάλλαξον τὸν οἶκον τοῦτον ἀπὸ παντὸς κακοῦ
ἑρπετοῦ <kal> πράγματος ταχὺ ταχύ.
σκοτειγός,
COGbidie™ Ie) ΒΥ et (Ge 50) (ES ΟΖ aS Ῥ:
Selections, p. 20) εἰς (7) κοτινὸν τόπον.
360,
IS
σκοτίζω.
The literal meaning “‘
darken ”’ (as in Mt 2439, αλλ is seen
in Wiinsch 4F p. 1618 (iii/A.D.) ὁρκίζω oe τὸν θεὸν τὸν
φωτίζοντα καὶ σκοτίζοντα τὸν κόσμον. For the metaph.
usage, as in Rom 151, cf. Zest. xit. paty. Reub. ii. 8 οὕτως
ἀπόλλυται πᾶς νεώτερος, σκοτίζων τὸν νοῦν αὐτοῦ ἀπὸ τῆς
ἀληθείας, and see Lightfoot Λοζες, p. 253.
σκότος,
“darkness,” always neut. in LXX and NT, as in Μάυς
cf. the magic P Lond 46! (iv/A.p.) (= 1. p. 68) καλῶ...
σε Toy κτίσαντα φῶς καὶ σκότος, 20." 6 χωρίσας τὸ φῶς
ἀ]πὸ τοῦ σκότους, 120. 121783 (iii/A.p.) (=I. p. 108) ἀπὸ
φωτὸς εἰς σκότος ἀπολήγουσα, and the vi/A.pD. Christian
letter of condolence P Oxy XVI. 18748 ἀνέγνοσα τὸ σκότος,
unfortunately in a broken context.
σκοτύω,
“ὁ αυκεπ,᾿ ἡ used metaph. of the mind in Eph 48: cf.
P Oxy XVI. 1854% (vi/vii A.D.) νομίζω ὅτι τὸ μυστάριν
ἤδη ἐσκότωσεν κἀκείνους, “1 think that the new wine has
already blinded them”’ (Edd.). MGr σκοτώνω, “‘slay.”’
σκύβαλον.
“Dung,”’ the prevailing sense of this word, may be
explained by a popular association with σκῶρ, with which
it is impossible to connect it historically. That it was a
vulgar coinage from és κύνας βαλεῖν is likely enough (like
σκορακίζω from és κόρακας) : its original meaning thus
would be ‘‘ refuse” (RV marg.); but ‘‘dung”’ is probably
what Paul meant in Phil 38, the only occurrence of the
word in the NT. This meaning is well illustrated by
P Fay 1197 (c. A.D. 100) where Gemellus informs his son
that the donkey-driver has bought μικρὰν δύσμην καὶ
χόρτον σαπρὸν kal ὥλον (1. ὅλον) λελυμένον ὡς σκύβαλον,
“ἐᾷ little bundle and rotten hay, the whole of it decayed—
no better than dung ” (Edd.).
The word is found in the more general sense of ‘‘ leav-
ings,” ‘“‘gleanings,’”’ in P Ryl 11. 14922 (a.D. 39-40)
κατενέμησαν ἀφ᾽ οὗ εἶχον λαχανοσπίέρμου) σκυβάλου,
“ἐρταζοὰ them on the gleanings of my vegetable-seed crop”
(Edd.), and PSI III. 1847 (a.p. 292) ἐν σκυβάλοις χόρτου.
ZkiBados appears as a proper name in P Oxy I. 43
verso. (A.D. 295) δ(ιὰ) BkvBadov βαφέως : cf. also CPR
I. 17516 (time of Commodus).
To the exx. of the word in late writers given by Wetstein
add Vett. Val. p. 311 σκυβάλων ἐκκρίσεως, and for the
Σκύθης
thought of Phil 38 note Plautus 77. ii. 7. 5 Amator que
bona sua pro stercore habet, cited by Kennedy 2GT ad Δ.
Σκύθης.
For Σκύθης used as a proper name see P Hib I. 55?
(B.C. 250) Σκύθης Πτολεμαίωι χαίρειν, and Preisighke 4036
EwBros Σικύθου.
σκυθρωπός,
“of a gloomy countenance” (Mt 615, Lk 2417 (cf. Field
Notes, p. 81 f.) ; Gen 407): cf. P Leid ΨΥ * (ii/iii A.D.)
(=Il. p. τοι) ἐὰν δὲ σκυθρωπὸς avy, Aéye’ Ads ἡμέραν
xth., Menander ᾿Εἰπιτρέπ. 43 σκυθρωπὸν ὄντα pe | ἰδών,
«τί σύννους, φησί, ““Δᾶος :᾿᾿ and Lucian Hermotin. 18
ὃς δ᾽ ἂν μὴ ἔχῃ ταῦτα μηδὲ σκυθρωπὸς ἡ. For the verb,
as in Ps 37 (38)7, cf PSI IV. 44139 (iii/B.c.) ἐπ᾽ ἐμοὶ
σκυθρωπάζουσιν.
σκύλλω,
which in the classical period is physical, ‘‘ flay,” ‘‘ skin,”
has become in late Greek almost entirely metaphorical, and
2) τς
has very different degrees of strength, like the English
“ distress,’’ which answers to it very fairly all round.
(1) The verb has much its old physical sense in P Par 351°
(B.c. 163) (= UPZ i. p. 130) σκυλήσας τὸ ἱερόν, and
BGU III. 75727 (A.p. 12) πυρίνων δραγμάτ(ων) σκύλαντες
δράγμ(ατα) δέκα τρία, where it is = ‘* plunder.”
(2) For the meaning ‘‘ distress,” ‘‘ harass,” as in Mt 9%°,
cf. P Par 6325 (B.c. 164) (= P Petr III. p. 20) σκύλλεσθαι
μὴ μετρίως, “harassed to no small extent” (Mahaffy), and
P Leid G® (8.6. 185-141) (=I. p. 42) mlap exaot[ov
σκ]ύλλεσθ[α7ι [ὑπ᾽] ἐνίων, ‘ continuo vexari (se) a quibus-
dam,” cf.44, With Mk 585, Lk 78, cf. P Oxy II. 295°
(c. A.D. 35) μὴ σκίλγύλλε ἑατὴν (1. ceavtiy) ἐνπῆναι (/.
ἐμφῆναι 9), “don’t trouble yourself to explain (?)” (Edd.),
and 72. XIV. 166918 (iii/A,D.) σ]κύληθι Kal αὐτὸς ἐνθάδε,
“do you yourself be at the pains of coming here ’’ (Edd.).
See also Diog, Oenoand, fr. 1:4 ὅτι μὴ δεόντως ὑπ᾽ αὐτῆς
σκύλλεται Kal καταπονεῖται Kal εἰς οὐκ ἀναγκαῖα σύρεται
πράγματα, and cf. δ γαε[. p. XXNXIX.
(3) The meaning ‘‘ worry,” **trouble,” is seen in such
passages as P Tebt II. 4211! (iii/a.p.) (= Selectzons, p. 107)
μὴ σκύλῃς τὴν γ[υνα]ϊκά σου, “do not trouble your wife,”
P Flor III. 3322% (ii/A.D.) ἵνα κἀγὼ μὴ σκυλῶ εἰς τὰ
δικαστήρια, and Preisigke 43172 (c. A.D. 200) δ αὐτῶν
πέμψε ὃ θέλεις σὺν ἐπιστολίτιν, ἐὰν μὴ θέλῃς σκυλῆναι
οὕτως.
(4) The verb is construed with πρός in the sense of “‘ take
the trouble of going to ” in such passages as BGU III. 830%°
(i/A.p.) τοὺς lakes (4 φύλακας) ἡμῶν σκῦλον πρὸς
αὐ[7ήν, P Oxy I. 123%? (ΠΠ]{|ν A.D.) ποίησον αὐτὸν σκυλῆναι
πρὸς Τιμόθεον, P Fay 134° (early iv/A.D.) παρακληθεὶς
κύριε σκῦλον σεαυτὸν πρὸς ἡμᾶς, and P Oxy VI. 941°
(vi/a.D.) ἐὰν σ[κ]νλῇς πρὸς τὸν υἱὸν τοῦ οἰκονόμου (with the
editors’ note).
A compd, συσκύλλω (not in LS§) occurs in P Oxy I. 6315
{111 συνσκυλῆθι αὐτῷ, where the editors render
“give him your best attention,” and a verbal ἄσκνλτος in
P Tebt 11. 3159 (ii/a.p.) ἐγὼ yap σε ἄσκνυλ[τον] πο[ι]ήσω,
<©T will see that you are not worried” (Edd.), and P Oxy III.
53274 (ii/A.D.).
580
σμάραγδος
For the subst. σκυλμός = (a) ‘‘insolence ’’ (corresponding
to ὕβρις), cf. P Tebt I. 1615 (B.c. 114) μετὰ σκυλμοῦ, and 70.
417 (c. B.C. 119): (δ) ‘‘ fatigue,” cf. P Fay 1115 (A.D. 95-6)
(= Selections, p. 66) μένφομαί σαι μεγάλως ἀπολέσας
χ[υἹρίδια δύω ἀπὸ τοῦ σκυλμοῦ τῆς ὡδοῦ, “I blame you
greatly for the loss of two pigs owing to the fatigue of the
journey ’’ (Edd.): and (ce) ‘‘ distress,” as in 3 Mace 3%, 7°,
cf. P Oxy I. 12514 (vi/A.D.), where it is joined with βλαβή,
tnpla, and ὄχλησις. See also Artem. p. 125° φροντίδας
kal σκυλμούς, where the latter word has the sense of
““vexations,” as in Cicero’s letters (cf. Abbott Zssays,
p- 87).
σκῦλον,
in plur. = ‘ spoils” (Lk 112): cf. P Hamb I. 91* (B.c.
167) ἀπὸ τῶν γενομένων σκύλ[ζω]ν ἐν Τεβέτνοι παρεδόθη μοι
ὑπὸ τῶν συν]στρατιω[τῶν αἰχμάϊλῳτα 8, and τ70.30
παραδοῦναί μοι τὰ σ[κῦλ]ᾳ. Add from the inserr. Sy// 35
(=*6r)! (after B.c. 440) σκῦλα ἀπὸ Θουρίον Ταραντῖνοι
ἀνέθηκαν Διὶ ᾿Ολυμπίοι δεκάταν, OG/S 332° (B.C. 135-2)
ἄγαλμα... βεβηκὸς ἐπὶ σκύλμων ἐν τῶι ναῶι TOD Σωτῆρος
᾿Ασκληπιοῦ.
σκωληκόβρωτος,
‘eaten by worms.” This comp*- found in the NT only in
Ac 123 occurs in PSI V. 4901} (B.c. 258-7) Ἰτὴν γενομένην
σκωληκόβρωτον, where the hiatus prevents our knowing
what was ‘‘eaten by worms,” perhaps κριθή. Cf. the use
of the negative applied to grain in P Grad 71 (iii/B.C.)
σπέρματος ἀσκωληκοβίρώγτου. The word is applied to
diseased grain by Theophrastus (C.P. v. 9. 1), and hence
was regarded by Hobart (p. 42f.) as ‘‘ medical,” but the
above citations show it in ordinary use (cf. Cadbury 782
xly. (1926), p. 201). Add the occurrence of the subst.
σκωληκοβρωσία in P Masp III. 67325 Il. versol® (Byz.)
(cited by Preisigke ἢ ογέεγό. s.v.), and the similar compd.
ἰχθυόβρωτος in Sy// 584 (=* 997)’ (i/B.C. 2?) 6 τούτων τι ποιῶν
κακὸς κακῇ ἐξωλείᾳ ἀπόλοιτο, ἰχθυόβρωτος γενόμενος.
σκώληξ,
"ἐᾷ worm” (MGr σκουλήκι, σκωλήκι), comes from the
same root as σκέλος : the linking notion is the meaning
“bind,” ‘*twist” (Boisacq p. 882). For the metaph. use
in Mk 948 LXX (cf. Sir 716, Judith 1617) we may compare
Apoc. Petr. 10 ἐπέκειντο δὲ αὐτοῖς σκώληκες ὥσπερ νεφέλαι
σκότους. See also Teles p. 31° κατορυχθέντα ὑπὸ σκω-
λήκων.
σμαράγδινος,
‘*emerald-green ” (Rev 43). Τὸ Deissmann’s citation (BS,
p. 267) of this adj. applied to a woman’s garment in CPR
I. 278 (A.D. 190), we may add P Hamb I. τοῦ" (i1/A.D.)
ἵμαράγδινον ὑπόζωνον.
σμάραγδος
is often regarded as = ‘‘rock crystal” (see Hastings’ DB
iv. p. 620), but, as Swete has shown ad Rev 2179, is to be
identified rather with an ‘‘ emerald” or other ‘‘ green stone.”
The word occurs in the magic P Lond 46?#8 (iv/a.p.) (=I.
p. 72) εἰς λίθον σμάραγδον : cf. Aristeas 66 ἀνθράκων τε
καὶ σμαράγδων, ‘‘carbuncles and emeralds.’ In Sir 35°
σμύρνα
we have the form ἵσμαράγδον (cf. Thackeray Gr. i. p. 108).
In Menander /ragm. p. 108, No. 373 μάραγδος isused. For
the derivation of this foreign borrowing, see Boisacq p. 609.
σμύρνα,
“myrrh.” For this spelling of the common noun which
is found in its two NT occurrences (Mt 211, Jn 1959) cf. the
= σμυρναίαν, 7.2. σμύρναν ?
Τὸ the exx. of ἵμύρνα cited s.v. Zpipva, we may add the
fragmentary P Cairo Zen I. 59009 (6)}- (iii/B.c.) fpipyys [ ,
P Grenf I. 142° (B.c. 150 or 139) κίστη μεί(γάλη) ξύ(λου)
τειμῆς μύρου κ[αὶ] ζμύρνης. As showing the price of myrrh,
which was a state monopoly, note P Tebt I. 35* (B.c. 111)
(= Chrest. I. p. 369) τῆς ἀναδεδομένης κατὰ κώμην ζμύρνης
μηδένα πλεῖον πράσσειζζσιδὸν τῆς μνᾶς dpyv(plov) Spax-
μῶν p, “for the myrrh distributed in the villages no one
shall exact more than 4o drachmae of silver for a mina-
weight ” (Edd.).
Σμύρνα.
See s.v. Ζμύρνα.
Σόδομα.
For the declension of this place-name see Thackeray Gy.
i. p. 68. It may be noted that the wall-scratchings Sodoma,
Gomora in Pompeii (see A. Mau Pompezi in Leben und
Kunst, Leipzig, 1900, p. 15: Engl. Tr. p. 17) may be taken
as a trace of Christianity in that town, as well as a prophecy
of its end: cf. Nestle ZV7W v. (1904), p. 167 f.
Σολομών.
For the slips in the Hellenization of this proper name
Σαλωμών- -Σαλομών --Σολομών, see Thackeray Gy 1. p-
165f. To Preisigke’s exx. of Σολομῶν, Σολωμῶν (Mamen-
buch, s.vv.), add P Bilabel go% (iii/A.D.) Σολομώϊν. See
also Wiinsch 4A/ p. 161° δρκίζω oe τὸν θεὸν τ[ὸν] τοῦ
Σα[λομόνος Σουαρμιμωουθ, with the editor's note.
σορύς,
ἐᾷ bier” (Lk 714): cf. P Lond 1225] (iv/a.p.) (=I.
p- 119) 6 ἐπὶ τῆς ζυρνίνῃ (/. ἵμυρνίνῃ) σορῷ κατακείμενος, and
26. 121288 (jii/A.D.) (=I. p. 92) ὃ ἐπὶ σωρῷ κατακείμενος.
From the inserr. we may cite the sepulchral Kazbe/ 3365
εἰμὶ δ᾽ ᾿Αλεξανδρεύς, τῶν δὲ [σ]ορ[ῶν] ὁ μέσος, and C. and
B. ii. p. 717, No. ὅσι (mid. iii/a.p.), where two Christian
soldiers erect for themselves τὸν βωμὸν Kal τὴν Kar’ αὐτοῦ
σορόν, a symbolic bier carved on the altar, and in the usual
manner warn off intruders from the family vault: no one is
to place there ξενὸν νεκρὸν ἢ σορόν, i.e. “a strange body or
a bier that has carried it.”
See also the inscr. on the tomb of a iv/a.p. Lycaonian
Bishop, as published by ΝΥ. M. Calder in 2x VII. vi.
581
σοφία
Ρ. 387-- ἐποίησα ἐμαυτῷ πέϊλτα Tle καὶ σορὸν ἐν ἡ τὰ
προ[γεγραμένα] ταῦτα ἐποίησα ἐπιγρίά)φιν ἐμὸν τῆς τε
ἐκ[ϑδοχῆς] τοῦ γένους μου. “1 made myself a monument
and sarcophagus on which I had the above engraved, on
(this my tomb) and the tomb of the successors of my race,’’
and Cagnat IV. 245° ἔθηκα τὴν σορὸν ἐμαυτῷ [καὶ τῇ
συμβίῳ μον. In P Hib I. 67% (8.6. 228) (= Chrest. 1.
p. 366) σορώϊον is cloth used for burials.
σός,
“thy,” “thine’’: P Oxy IV. 811 (c. A.D. 1) eis τὴν
σὴν καταλογήν, BGU 11. 665%! (i/a.p.) διὰ τὸ σὸν
ὀψώνι[ο]ν, P Ryl IL. 113% (ΛΟ, 133) τῆς σῆς μειζοπονηρίας
(‘hatred of wrongdoers’’), P Oxy XII. 1503} (iv/a.D.)
ἀσπάζομαι τὸν πατέρα ἡμῶν, τούτεστιν σόν, ἄδελφε, P
Strass I. 358 (iv/v A.D.) ἡ σὴ ἀρετή, and P Amh II. 1455
(a title—c. A.D. 400) τῇ σῇ τιμιότητι, “to your honour.”
The word is often used substantively, e.g. 6 σός, ‘thy
household, agent, friend” (cf. Mk 5)!8—P Oxy IV. 743%
(B.C. 2) ἐπισκοπίοῦ) τοὺς σοὺς mavte(s), P Fay 123° (c.
A.D. 100) ἐκθές σοι ἔγραψα διὰ Mapdwvos tot σοῦ, “1
wrote to you yesterday by your servant Mardon,” P Oxy
XIV. 163139 (A.D. 280) τῶν σῶν ἐπακολουθούντων ἅπασι,
“‘with the concurrence of your agents in everything”
(Edd.), and 2. IX. 1223°9 (late iv/A.D.) πέμπων δὲ δήλωσον
τοῖς σοῖς παρασχεῖν pot τὴν ὑπ(ο)λοιπάδα[[ν]] τοῦ οἴνου,
“send and tell your people to hand over to me the re-
mainder of the wine” (Ed.): τὸ σόν, ‘‘what is thine”
(cf. Mt 204)—Meyer Ostr 65° (iii/A.D.) ποίησον τὸ σὼν
(4. σὸν) ἐν τάχει: and τὰ σά, “thy goods” (cf. Lk 6%°)—
P Cairo Zen I. 59076! (B.C. 257) εἰ σύ τε Eppwoa καὶ τὰ
oa πάντα. .. [κατὰ νοῦν ἐστίν. PSI I. 64° (i/B.c. ἢ)
οὐθ]ὲν παρορῶσα τῶν σῶν, BGU IV. 1040° (ii/A.D.)
e[d]kapmet τὰ σά, P Oxy VI. 903}} (iv/A.D.) οὐδὲν τῶν σῶν
ἦρκεν, ‘‘she has taken nothing of yours.’’
᾿
σουδάριον
(Lat. sedarium : also naturalized in Aramaic), ‘‘a hand-
kerchief” (Lk 192°, a/.). In the marriage contracts CPR
I. 277 (A.D. 190) and 20. 219 (A.D. 230) a σουδάριον is
included in the bride’s dowry (cf. Deissmann 4S p. 223),
and in P Lond 12188 (iii/a.p.) (= I. p. 110) the word occurs
in a charm for procuring dreams, ἐντύλισσε τὰ φύλ(λα) ἐν
σουδαρίῳ κενῷ (/. καινῷ) καὶ τίθει ὑπὸ τὴν κεφαλήν cov.
See also the magic P Osl I. 1589. (iv/a.p.) σουδάριον
ὁλόλιτον, ‘fa sudarium of fine linen,”’
note.
with the editor’s
Σούσαννα.
This proper name (Lk 8%) occurs in ἃ list of accounts
P Flor I. 78% (v/vi A.D. ?).
Jamenbuch σοὺ.
See further exx. in Preisigke
σοφία
appears as ἃ title of honour in P Oxy VIII. 11659 (vi/A.D.)
ἢ ὑμετέρα ἀδελφικὴ σοφία, *‘ your fraternal wisdom,” and
PSI VII. 790! (vi/a.b. 2) παρακαλῶ [τὴν] ὑμῶν cod[ (av
κελεῦσαι κτλ. For the ordinary NT use of the word, see
Lightfoot ad Col 19, and Notes p. 317 f.
σοφίζω
σοφίζω.
For the mid. σοφίζομαι, “devise cleverly” (2 Pet 17°),
cf. PSI V. 45214 (iv/A.pD.) μᾶλλον δὲ σοφιζομένους δύνασθαι
ἐκκλείνειν [τὸν ϑεσμὸν] τῆς δουλίας. See also the beginning
of the uncanonical gospel P Oxy V. 840! (iv/A.D.) πρότερον
πρὸ --τοῦ-- ἀδικῆσαι πάντα σοφίζεται, “ before he does
wrong makes all manner of subtle excuses ” (Edd.), Musonius
p. 128 μελετῶσι λόγους καὶ σοφίζωνται καὶ ἀναλύωσι
συλλογισμούς, and Vett. Val. p. 291} ἵνα δὲ μὴ δόξω πάλιν
τὰ αὐτὰ σοφίζεσθαι.
σοφύς.
From meaning ‘‘skilled,” ‘ clever,” σοφός came to be
applied from Plato onwards to ‘wise ” theoretically: cf.
the calendar P Hib I. 272° (B.c. 301-240) where ἀνὴρ σοφὸς
καὶ ἡμῶν χρείαν ἔχων, ‘a wise man anda friend of mine”
expounds πᾶσαν τὴν ἀλήθειαν, “‘ the whole truth,’ and the
sepulchral epigram PSI 1. 17 I1L+* (iii/a.p.?)—
ce
Tév8’ ἐσορᾷς, ὦ ξεῖνε, τὸν ὄλβιον ἀνέρα κεῖνον
τ(ὸν) σοφὸν Εἰὐπρέϊ π]ιον καὶ βασιλεῦσι φίλον.
Immediately above σοφόν the words πάντων ἁψάμενον
γεράων have been inserted. odds appears to have been
a favourite word in sepulchral inserr.: cf. Prezsigke 3990°
(time of Constantine) δάκρυσον . . . τὸν σοφὸν ἐν Μούσαις,
C. and B. ii. p. 761, No. 7041 ἄνδρ]α σοφὸν xe[S]vqv [τ᾿
ἄλ]οχον τόδε σῆμα [κέϊκευθεν : other exx. in SAMZ 1.
Ῥ- 31 π΄.
For the superlative in titles of address, see P Iand 164
(οὶ A.D.) τῷ σοφωτάτῳ ὑμῶν ἀδελφῷ (of an advocate),
P Oxy I. 1265 (A.D. 572) θυγάτηρ τοῦ σ]οφωτάτου σχολασ-
τικοῦ Ἰ[ω]άννου, and 7d. VIII. 116518 (vi/A.D.) δεσπό(τῃ)
ἐμῷ τί(ῷ) πά(ντων) λαμπρίοτάτῳ) σοφί(ωτάτῳ) πίάσης)
προσκ(υνήσεως) ἀξί(ίῳ).
Σ πανία.
For the probability that Paul accomplished his purpose of
visiting Spain (Rom 1574 35), see the evidence collected by
Lightfoot Apost. Fathers Part I. vol. ii. p. 30f-
σπαράσσω.
The only citation for this word which we can supply from
our sources is P Petr II, 17 (4) (iii/B.c.) ἐσπάρασσεν, but
the broken nature of the context makes it impossible to deter-
For the word = ‘‘throw on the
ground” in Mk 17° see Swete’s note σα 8 In Herodas V. 57
the verb is = ‘‘maul,”’ cf. 26. VIII. 25. A good example of
the metaph. use is afforded by Teles p. 19° φαίνεται yap ἡ
ἘΞανθίππη ὀξυρεγμίᾳ σπαράσσειν ἡμᾶς (Socrates addressing
Alcibiades). For the subst. σπάραγμα used collectively
see Sy// 583 (= 8 996)! (c. i/a.D. ?) τὴν .
τετραγώνῳ διὰ σπαράγματος.
mine the exact meaning.
- θεμελίωσιν ἐν
σπαργανόω,
‘*swathe ’’ (Lk 27.135). For the noun (as in Sap 74) cf.
Kaibel 3148 (iii/A.D.) εἰς σπάργανά μ᾽ αὐτὸς ἔθηκεν, and
P Masp I. 67097 verso (D)** (Byz.) ταύτην ἐκ σπαργάνων
θάλψας.
582
i?
σπεκουλατωρ
σπαταλάω,
‘give myself to pleasure,’’ ‘‘am wanton,” is confined in
the NT to 1 Tim 5° (Vg guae in deliciis est), Jas 5°. Hort
James p. 107 ff. illustrates the word fully from the LXX and
other sources, from which it appears that σπαταλάω is often
combined with τρυφάω, with perhaps somewhat worse
associations. But see Aazbel 646 «51. (p. 529)—
ὡς οὖν καιρὸν ἔχεις, λοῦσαι, μύρισαι, σπατάλησον
καὶ χάρισαι, δαπάνησον, ἅπερ δύνασαι: τίνι τηρεῖς ;
For the subst. σπατάλη in its sense of ‘* bracelet,” see
Syl? 11841.
σπάω,
generally used in mid. (Proleg. p. 157) ‘‘draw (my
sword)” (Mk 1447, Ac 1627): cf. P Tebt I. 4819 (c 8.6.
113) (= Chrest. I. p. 487) σπασαμένων τὰς μαχαίρας, and
similarly 75. 138 (late ii/B.c.). See also Pretsigke 2134511-
(time of the Antonines)—
Σὺ μὲν τέθνηκας καὶ ἐξέτεινας τὰ σκέλη,
ἐμοῦ δὲ πάππου τοῦ γέροντος ἔσπασας.
᾿Αστὴρ οὐράνιος 6 ἐπὶ ἀστέρι ἐπανατέλλων
ἐσπάσθη.
σπεῖρα,
gen. σπείρης (as in the NT and apparently always in the
papyri: see Pro/eg. pp. 38, 48). The word meant originally
“a coil,” but came to be applied to a ‘‘maniple” or
“cohort”? of soldiers. For this, its only meaning in the
NT, cf. P Oxy III. 4773 (a.p. 132-3) γενομένῳ ἐπάρχῳ
σπείρης πρώτης Δαμασ[κ]ηνῶν, “late praefect of the first
cohort of the Damascenes,” and similarly BGU I. 73?
(A.D. 135), 13622 (A.D. 135), α΄ See also PSI V. 447%?
(A.D. 167) ot ὑπογεγρα(μμένοι) στρατευσάμενοι ἐν εἴλαις.
καὶ σπείραις. In P Lond 755 verso® (iv/A.D.) (ΞΞ ΠΠ. p.
223), a list of buildings with measurements, σπί(ε)ῖραι =
‘base mouldings.” In the inscrr. the word is used for
θίασος : see Deissmann BS p. 186.
σπείρω,
“ρον ἦ: cf. P Hamb I. 247 (B.c. 222) ἐσπαρκέναι ἐν
τῶι ἰδίωι [κλήρωι, P Oxy II. 277° (B.C. 19) ὥστε σπεῖραι
εἰς τὸ δωδέκατον ἔτος πυρῶι, ὁ. 2801" (A.D. 88-0) σπεῖραι
καὶ ξυλαμῆσαι (“‘reap”), BGU I. 1017 (A.D. 114-5)
σπείρειν καὶ καρπίζεσθαι kal ἀποφέρειν εἰς τὸ ἴδιον, P Ry!
II. 2439 (ii/A.D.) ἐλπίζοντες σὺν θεῷ τὸ πεδείον σπαρῆναι,
P Fay 339 (ii/A.D.) ἐσπίαρμένου) ἐδ(άφους), P Flor I. 2115
(A.D. 239) εἰς THY ἐν TupH σπειρομέν[η]ν γῆν, and the late
76. 13127 (vi/vii A.D.) καθ᾽ ἐνιαυτὸν σπείρω τὴν οὐσίαν pov.
σπεκουλάτωρ
(Lat. sfecudator), originally ‘‘scout,” ‘‘courier,” then
“executioner”: in NT only Mk 657 (see Swete’s note). The
word is found in a list of accounts P Cairo Goodsp 30 3
(A.D. 191-192) Θαι]σαρίῳ σπεκουλ(άτορι) (δραχμαὶ) δ,
and fer in the Registrt Fondiarzt P Flor I. 719 763, 81}
(iv/A.D.). Cf. also P Oxy IX. 1193! (iv/A.D.) an order
πίαρὰ) τοῦ σπεκουλ[άτορος) addressed to the chief of the
police in a certain village, 74, 1223?! (late iv/A.p.), and 2d.
1214? (v/A.D.).
σπένδω
σπένδω,
“pour out an offering of wine,” ‘make a libation” toa
god: cf. P Hal I. 1715 (mid. iii/s.c.) κ[αθ᾽ ἱερῶν σπέν[δων,
P Par 225 (B.c. 165) (= UPZ i. p. 192) where the Twins
in the Serapeum are described as τῶι ᾿Οσοράπει (cf. Archiv
iil. p. 250) χοὰς σπενδουσῶν ὑπέρ τε ὑμῶν καὶ τῶν ὑμε-
τέρων τέκνων, P Tebt 11. 6005 (ili/A.D.) οἴνου σπενδο[μέϊνου
ἐν τῷ [ἱερῷ, and Syi/ 653 (= 3γ736)3 (B.c. 92) ἱεροὺς...
αἷμα καὶ οἶνον σπένδοντας.
The verb is similarly used in the. /e//7, or certificates of
pagan worship, by which those who “ poured out libations”
to the gods obtained immunity: cf. BGU I. 28711 (A.D. 250)
(= Selections, p. 116) ἔθυσα [κα]ὶ ἔσίπεισα)] [κ]αὶ τῶν
ἱΓεἸρείων [ἐγευ]σάμην, and similarly P Oxy IV. 65871, χύ.
XIT. 14647, P Ryl I. 125 (all of date a.p. 250). Curtius
(St. Paul in Athens, Exp VII. iv. p. 447) has drawn
attention to the fact that this, the simplest form of old
Pagan worship, is the only one which Paul takes over and
applies directly to himself: see Phil 217) 2 Tim 4°
For the subst. σπονδή of a ‘“‘libation” to a deified
Emperor, cf. BGU IV. 120012 (i/B.c.) εἰς tas] ὑπὲρ τοῦ
θε[οὔ] καὶ κυρίου Αὐτοκράτορος Κα[ίσαρος καθηκούσας]
θυσίας καὶ σπονδάς, and similarly P Oxy VIII. 1143"
(temple account—c. a.p. 1). Σπονδεῖον, the cup from which
the libation is poured, occurs in BGU II. 388 ii. 22 (ii/iii A.D.)
φιάλη ἀργυρῆ Kal σπον[δ]εῖ[ο]ν καὶ θυμιατήριον, and 72.
590° (A.D. 177-8).
It may be added that σπονδή came to be used of an
additional impost, particularly on vine-land, levied nominally
for a libation to Dionysus: cf. P Oxy VI. 9178 (ii/iii A.D.)
σπίονδῆς) Διον(ύσου ?) (δραχμαὶ) ἢ (τετρώβολον) x (adkois)
a, with the editors’ note. From this the transition was easy
to any “‘additional payment” or “gratification,” Gy Ἢ
Oxy IV. 73018 (Α.Ὁ. 130) σπονδῆς τῶν ὅλων παιδαρίοις
δραχμὰς τέσσαρας, ““ 4 drachmae for the slaves fora libation
on account of all the land” (Edd.), #6. I. 10129 (A.D. 142),
and 76. IX. 12072 (a.p. 175-6 ἢ). In P Lond 9481?
(A.D. 236) (=TIII. p. 220) a ship-master receives in addition
to his pay a jar of wine ὑπὲρ σπονδῆς, asa pourboire: cf.
P Oxy II. 610 (ii/A.D.) τὴν δὲ σπονδὴ(ν) χάρισαι. and
the similar use of the diminutive in 26. 525° (early ii/A.D.)
ἐὰν δέῃ τῷ ἀδελφῶι τῆς μητρὸς] τῶν υἱῶν ᾿Αχιλλᾶ δοθῆναι
σποίν]δάριον καλῶς ποιήσεις δοὺς λῳ[το]ῦ, ‘if a gratuity
must be given to the brother of the mother of Achillas’
sons, please get some lotus (Ὁ) ” (Edd.).
A figurative usage of the verb appears in the sepulchral
inscr. Prevsigke 4313! (i/ii A.D.) ἄφθονον ἐνθάδε δάκρυ
σπείσας ἐκ βλεφάρων κλαῖε...
σπέρμα,
“seed”: P Cairo Zen I. 59097}9 (x.c. 257) χόρτου
σπέρμα, P Par 631° (B.c. 165) (= P Petr III. p- 28) τὰ
σπέρματα κατενεγκεῖν εἰς τοὺς ἀγρούς, ‘to carry the seed to
the fields,’’ BGU II. 59724 (a.p. 75) ἀλλαξέτω σε αὐτὸν
(sc. σάκκον) ἸΤασίων καλοῖς σπέρμασει( -- σι), P Tebt II.
341° (A.D. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα
(. σπερμάτων) κατασπίο]ρᾶς τοῦ ἐνεστῶτος ὃ (ἔτους)
᾿Αντωνίνου Καίσαρος. . ., “it will be necessary to send
on account of loans of seed-corn for the sowing of the present
ΑΒ year of Antoninus Caesar . . .” (Edd.), and P Oxy I.
Part VII.
583
omtAas
117" (ii/iii A.D.) σπέρματα σικυδίων σπουδαῖα ἔπεμψα
ὑμεῖν, “1 send you some good melon seeds ’’ (Edd. ).
For σπέρμα in the singular in Gal 31%, see Milligan Docu-
ments, Ὁ. 105 ; and for the subst. σπερματισμός see P Lond
604° (A.D. 47) (ΞΞ 111. p. 71). We may note the proverb
Kazbel 1038° eig] πέλαγος σπέρμα βαϊ[λεῖν, of vain and empty
toil, and Musonius p. 8! πρὸς καλοκἀγαθίαν καὶ σπέρμα
ἀρετῆς. On the use of ἄτεκνος in Lk 2029 as compared with
οὐκ ἀφῆκεν σπέρμα in the parallel Mk 122° (cf. Mt 2255).
see H. Pernot La Langue des Evangiles (Paris, 1927),
Ῥ 17:
σπερμολόγος.
Although we have no fresh light to throw upon this NT
Gar. eip. (Ac 1718), it may be convenient to recall one or two
facts in its history. Used originally of birds “picking up
seed,” it came to be applied in Athenian slang to an
adventurer who gains a ‘‘hand-to-mouth ” living in the
markets by picking up anything that falls from the loads of
merchandise which are being carried about. Hence it
passed into the meaning of one gathering scraps of informa-
tion and retailing them at second-hand without any real
knowledge of their meaning. The AV, RV “* babbler,”
which goes back to Tindale, is thus not far from the sense,
one who talks idly to no definite purpose: see further
Ramsay Paul p. 242 f., and Knowling ad Ac dc. in £GT,
and cf. Norden 4gn. Theos p. 333, and E. Meyer Ursprung
u. Anfinge iii. p. 91.
Some of the older definitions are recalled by Chase
Credibility of Acts, p. 205—LEtym. Magnum ὃ εὐτελὴς Kal
εὐκαταφρόνητος ἄνθρωπος kal ἴσως ἀπὸ τῶν ἀλλοτρίων
διαζῶν: Hesych. φλύαρος : Suites εὐρύλογος ἀκριτόμυθος :
Onom. Vetus λάλος. Amongst modern renderings we may
mention—“‘ prater ” (xixth century), ‘“‘ beggarly babbler’’
(Weymouth), “fellow with scraps of learning” (Moffatt),
““rag-picker” (Goodspeed).
σπεύδω,
“hasten,” is used (1) zz¢vansitively, as generally in the
NT, in such passages as P Cairo Zen I. 5g1011° (B.C. 257)
Wa σπεύσηι περὶ ἸΤτολεμαίου, P Tebt I. 198 (B.c. 114)
βεβουλήμεθα σπεῦσαι, “I am anxious to make haste”
(Edd.), 26. II. 315%8 (ii/a.p.) ἔσπευσα δέ σοι γράψαι, P Oxy
IX. 12167 (ii/iii A.D.) θεῶν yap θελόντων σπεύδω ἐξορμῆσαι
πρὸς ὑμᾶς, ‘for with the help of the gods I am hastening to
set out to you,” and P Gen I. 554 (iv/a.p.) ἔσπευσα προ-
σαγορεῦσέ(-- σαί) σου τὴν ἀμίμητον καλοκαγαθίαν : and
(2) transitively in such passages as P Oxy I. 12122 (i1i/A.D.)
σπεῦσον οὖν τοῦτο, ἵνα εἰδῶ, and Cagnat IV. 288 al? τήν TE
πατρίδα σπε[ύ]δων ὅσ[ο]ν ἐφ᾽ ἑ[α]υ[τ]ῶι : cf. 2 Pet ge
σπήλαιον.
Souter’s note Zer. σοῦ, ““ἃ cave (especially as inhabited),”’
is supported by the Byzantine papyrus Preisigke 52957,
where in connexion with the letting of a house we hear of
καμάραν μίαν ἐν τῷ σπηλαίῳ σου. MGr σπηλιά, σπήλιο,
“cave” : see also Thumb Handbook ὃ 6. 6.
σπιλάς,
found in the NT only in Jude 12, is generally understood
as = “rock,” “reef,” in accordance with its poetic classical
75
σπίλος
usage: cf. Kaibe/ 2251f where it is said of a man who had
precipitated himself from a rock—
᾽Οστέα piv kal σάρκας ἐμὰς σπιλάδες διέχευαν
ὀξεῖαι, κρημνῶν ἅλμα ὑποδεξάμεναι.
Others prefer the rendering ‘‘spot,’’ “stain,’’ as if = σπίλος
(g.v.), which is found in the parallel passage 2 Pet 218: cf.
Lightfoot 7evzsion, p. 152f. More recently A. D. Knox
has shown good ground (JTS xiv. (1913), Pp. 547 ff., xvi.
(1915), p- 78) for taking the word as an adj. with ἄνεμος
understood, ‘‘a dirty, foul wind,” producing a correspond-
ingly troubled and stormy effect on the water: cf. Isai
Ps
oxthoc,
originally ‘‘ rock,” came in late Greek to be used =Attic
κῆλις, ‘‘spot,” ‘‘stain’’; hence the metaph. usage in
Eph 527. With the application of σπίλος to persons in
2 Pet 213 cf. Dion. Hal. Anzt. iv. 24, p. 698 τοὺς δυσεκκα-
θάρτους σπίλους ἐκ THs πόλεως ‘‘ the dregs of humanity from
the city.” See further Rutherford VP p. 87 f.
,
σπιλόω,
‘*stain,”’ is confined in the NT to Jas 3°, Jude®: cf.
Sap 15% and Zest. xzi. patr. Aser ii. 7 ὁ πλεονεκτῶν ...
τὴν ψυχὴν σπιλοῖ, kal τὸ σῶμα λαμπρύνει.
σπλαγχνίζομαι,
“am moved as to the σπλάγχνα ᾿᾿ (7.:.), and hence ‘fam
filled with compassion, tenderness.” Lightfoot on Phil 1°
writes that the verb does not seem to be classical, and was
“perhaps a coinage of the Jewish Dispersion,” and Thumb,
Hellen. p. 123 practically confirms this. It occurs in the
fragmentary vi/A.D. petition P Flor III. 29679 οὐκ ἐσπλαγχ-
νίσθη ὁ εἰρημέ(νος), and we may note its appearance in the
MGr sailor's prayer—
Σπλαγχίσου pe, Bopéa pov,
Tlatépa μου Bopéa.
“Ὁ have pity on me, my North Wind, father North Wind”
(see Abbott, Songs p. 164).
σπλάγχνον,
always plur. in NT (but see Phil 21), the σύδσεγα (Ac 118),
and hence metaph. the ‘‘ heart,” the “affections,” ‘‘com-
passion,”’ “pity.” For this, its more distinctively ‘‘ He-
braic” usage (see s.v. σπλαγχνίζομαι), cf. BGU IV. 113917
(B.c. 5) ὑπὲρ omdayxvov, “for pity’s sake,” and for its
literal application to a part of the body, cf. the astrological
P Ryl II. 635 (iii/A.p.), where the σπλάγχνα are dedicated
to Jupiter—Avos [σπλ]άνχνᾳ. See also from the inscrr.
Kaibel 691° (ii/i B.C.) ζωὴ δὲ πλείων μητρὸς ἐν σπλάγχνοις
ἐμή, and 26. 1034° τί[ν] ὑπὸ σπλάνχν[οις φροντίδα κεύθεις ;
Exx. of the word from various sources are collected in the
notes ad Herodas I. 57 and III. 42(ed. Headlam). For the
corr. adj. see P Osl 1. 1149 (iv/a.p.) ἔρωτι σπλαγχνικῴῷ.
The editor compares the use of εὔσπλαγχνος apparently in
the sense of ‘‘benevolent’’ in P Leid V%*-3 (iii/iv a.p.)
(= II. p. 31): see Eph 457, 1 Pet 98:
584
΄
σπορὸς
σπόγγος,
“‘sponge’’ (Mt 2748 a/.): cf. PSI V. 5357° (iii/B.c.)
σπόγγοι τραχεῖς, and 26. VI. 558? (B.C. 257-6) σφόγγων
(for form see Lob. PAry. p. 113). In P Oxy XI. 1384, a
y/A.D. collection of medical recipes, two theological extracts
are inserted ‘‘on account of their medical interest, perhaps
as a kind of charm,” say the editors; but rather, according
to Moffatt (2xf 7 xxvii. p. 424) as ‘‘illustrations . . . to
show that specific remedies had religious justification.” In
the second ‘‘ the angels of the Lord” are represented as
having gone up to heaven to seek a remedy for their eyes—*4 δ.
ὀφθαλμοὺς ovo <t>vrtes kal σφόγγον κρατοῦντες, ‘‘ suffer-
ing in their eyes and holding a sponge.’’ MGr σφουγγάρι.
In P Lond 113. 11 (a)? (vi/vii A.D.) (= I. p. 223) a certain
Apollos has the cognomen σπογγοκέφαλος (a title not in
1.58).
σποδός,
‘ashes’: Sy/Z 805 (= *1171)!? κονίαν ἀπὸ τῆς ἱερᾶς
σποδοῦ kal τοῦ ἱεροῦ tSatos,!® τρώγει]ν σῦκα μετὰ σποδοῦ
ἱερᾶς τῆς ἐκ τοῦ] βωμοῦ, ὅπου θύουσι τῷ θεῷ : cf. Heb ο18.
The adj. σπόδιαι, ‘“‘ash-coloured,”’ ‘‘grey,’’ is applied to
goats (alyes) in P Hib I. 120° (B.c. 250-49): cf. PSI VI.
5698 (B.C. 253-2).
σπορά
in its only NT occurrence, 1 Pet 1538, has the quasi-collec-
tive meaning ‘‘seed’’: cf. P Leid χε δι (ii/iii a.p.) (= IT.
Ῥ. 121) ἐφάνη yévva . . . πάντων κρατοῦσα σποράν, δι᾿ ἧς
τὰ πάντα ἐσπάρη, “semen, per quod omnia seminata sunt.”’
For the more regular usage ‘‘a sowing”’ of seed, we may
cite such passages as BGU II. 586" (no date) τὴν τοῦ
[ἐνεστῶτος ἔτους σποράν, P Ryl 11. 168° (a.p. 120)
(ἀρούρας) τρεῖς εἰς σπορὰν λαχάνου, P Grenf II. 57
(A.D. 168) τὴν ἐπικει[μέν]ην σποράν, and P Oxy I. 103°
(A.D. 316) ἄρουραν pelay εἰς σπορὰν λινοκαλάμης (‘‘ fine
flax’: cf. Josh 2°).
«
σπόριμος,
“ready for sowing’’: cf. P Oxy XIV. 1635° (B.c. 44-37)
κατοικικῆς γῆς σπορίμου, P Oxy I. 4511} (A.D. 95) κατοικικῆς
σειτοφόρου σπορίμου, “allotment corn land ready for
sowing,’ P Amh II. 688 (late i/A.D.) ἀπὸ καθαρῆς γῆς
σπορίμης, and P Kyl II. 164° (A.D. 171) ἂς (sc. ἀρουρὰς)
καὶ παραδώσω κατ᾽ ἀ[γρὸν] σπορίμας, “which also I will
transfer severally in good condition for sowing ’’ (Edd.). In
P Lond 413) (c. A.D. 346) (= II. p. 302) the writer asks for
nets since the gazelles are spoiling his crops, ἐπιδὴ τὰ
δορκάδι[αἹ (cf. Isai 1314) ἀφανιζουσειν το (/. ἀφανίζουσι Ta)
σπόριμα : cf. Mk 253.
σπόρος.
(1) ‘‘Sowing’’ or ‘‘seed-time’’: Ostr 1027° (Ptol.)
ἐπιγένη(μα) οὗ ἐμίσθωσά σοι κλήρου els τὴν σπόρον τοῦ KE
ἔτους, ‘‘the increase of the lot that I have let to them, for
the sowing of the year 25,’’ P Lille I. 585 (B.c. 260-59)
σπέρμα εἰς τὸν σπόρον, P Par 63% (B.c. 164) (= P Petr HI.
Ῥ. 19) ἡ περὶ τῶν κατὰ τὸν σπόρον [φ]ροντὶς κοινῆι πᾶσιν
ἐπιβάλλει τοῖς τῶν πραγμ[άτων κηδομένοις, ‘ consideration
for those engaged in sowing the seed is a common duty in-
σπουδάζω
cumbent on all those interested in the administration ”’
(Mahaffy), and P Tebt I. 607! (B.c. 118) μετὰ τὸν σπόρον
τοῦ αὐτοῦ (ἔτους). In P Ryl II. 147°° (a.p. 39) a complaint
is laid against shepherds for letting their sheep graze
down young barley and sheaves—katevépnoav ἀπὸ τῆς ἐν
σπόρῳ κρειθῆς Kal δραγμάτων.
(2) ‘‘Seed’’ sown, ‘‘crop’’: P Grenf IL. 3615 (B.c. 95)
(= Witkowski? p. 91) ἠκούσαμεν Tov piv καταβεβρωκέναι
τὸν σπόρον, ‘we hear that mice have eaten up the crop,”
and BGU IV. 1189}8 (i/B.c.-i/A.D.) of σημαινόμενοι ἄνδρες
πόρ[ο]ν ἔχουσι[ν] gifkia]ls καὶ κλήρους kal βοικὰ κτήνηι
καὶ σπόρους. The word is used in connexion with a report
on crops in P Tebt I. 24%? (B.c. 117) παρὰ τὸν ἐπιδεδομένον
im αὐτῶν σπόρον, P Oxy XIV. 1661° (a.D. 74) διὰ σπόρου
ζιἔτους) ποιῶ αὐτὸν ὑπογέωργον, ‘‘ by the list of crops of the
7th year, I make him a sub-lessee,’’ and P ἈΝ] II. 208?
(ii/A.D.) ἀναγρα(φεῖσαι) διὰ σπίόρου) εἰς ᾿Απολλωΐν . . .,
where the reference is to the list of crops registered for the
current year.
For ἄσπορος, ‘‘unsown,”’ cf. BGU III. 7038 (ii/a.D.) of
land νυνὶ ἀσπόρου καὶ &Bpdx [ov.
σπουδάζω,
“make haste,’’ and so ‘‘am eager,’ give diligence,’’
with the further idea of ‘‘ effort,” as in Gal 21°. For σπου-
δάζω followed by acc. c. inf., as in 2 Pet 115 for which
Mayor ad /. can supply only one ex. [Plato] Av. sec.
141 σπουδάσαντες τοῦτ᾽ αὐτοῖς παραγενέσθαι, we can cite
BGU IV. 108014 (iii/A.p.) σπούδασον ἡμᾶς καταξιῶσαι τῶν
ἴσίω]ν γραμμάτων, P Oxy VII. 106919 (ili/A.p.) θέλω δὲ
εἰδένε πῶς σπουδάδεις (/. σπουδάζεις) αὐτὼ γενέστε (ἡ. αὐτὸ
γενέσθαι), “1 wish to know that you are hurrying on the
making of it’’ (Ed.), and 24. VI. 93918 (iv/a.D.) (= Seec-
ions, p. 129) ἕτερά σε γράμματα ἐπικαταλαβεῖν ἐσπούδασα
διὰ Evdpoctvov, “1 am anxious that you should receive
another letter by Euphrosynus’’ (Edd.).
For the verb c. the simple inf. cf. 26. XIV. 17658 (iii/a.p.)
σπούδασον γράψαι μοι, and P Amh II. 1447 (v/a.D.)
σπούδασον οὖν τὸ μικρὸν] παιδίον ἡμῶν ᾿Αρτεμίδωρον [[.]]
θεῖναι ἐν ὑποθήκῃ, ‘‘ make haste therefore and put our little
slave Artemidorus under pledge’’ (Edd.) ; and c. the acc.,
cf. P Fay 11218 (A.D. 99) μὴ σπουδασέτωσαν ἅλω ανταλομ-
μινα, ‘do not let them be in a hurry with the . . . thresh-
ing-floor,’’ and P Bouriant 2089 (after A.D. 350) σπουδασάτω
τὴν χορηγίαν. This last papyrus shows us also 35 τοῦτο yap
σπουδάζει, ‘car c’est le but qu’on se propose ”’ (Ed.).
Other instances of the verb with varying meanings and
constructions are: P,Hib I. 774(B.c. 249) καθάπερ ὁ βασιλεὺς
σπουδάζει, ‘in accordance with the king’s desire,’’ P Oxy
VII. 1o61!® (B.C. 22) συντύχηι. Kal σπουδάσει ἕως ὅτου
τελεσϑῆ[ι, ‘‘ that he may meet him and do his best until it is
effected’’ (Ed.) (for constr. see Blass-Debrunner ὃ 369. 3),
P Oxy IV. 746° (A.D. 16) τοῦτο οὖν ἐάν σοι φα[(]νηται
σπουδάσεις κατὰ τὸ δίκαιον, “ please therefore further him
in this matter, as is just’? (Edd.), 26. I. 11374 (ii/a.p.)
σπούδασον ἕως οὗ ἀγοράσῃ μοι "Ovvadpis ἃ αὐτῶι εἴρηκεν
μήτ(ηρ) Εἰρήνης, ‘take care that Onnophris buys me what
Irene’s mother told him ’’ (Edd.), and from the inserr. Sy//3
434/52" (B.C. 266-5) φανερός ἐστιν σπουδάζων ὑπὲρ τῆς
κοινῆς τ[ῶν] “Ελλήνων ἐλευθερίας, and C. and B. ii. p. 470,
“ > «
585
σπουδή
No. 300 σπουδασάντων kt τῶν συνβιωτῶν κὲ Xp ἄλλων, of
co-operation in the building of a tomb.
σπουδαῖος.
“zealous,” “‘earnest’?: P Ryl ΤΙ. 2437 (ii/a.p.) νῦν.
ἐπιστάμεθά σου τὸ σπουδαῖον καὶ ὡς ἐπίκεισαι τοῖς ἔργοις
τοῦ κλήρου, “Μὰ now know your zeal and attentiveness
to the work of the holding’’ (Edd.). The adj. with the
corr. verb and noun are all seen in P Flor III. 3388%
(iii/A.p.) ἄλλον yap σπουδαῖον οὐκ ἔχωμεν μετὰ τοῦτον,
ὥστε, ἄδελφε, σπούδασον: καὶ νῦν τάχα ἡ σὴ σπουδὴ καὶ
φιλοστοργεία κατανεικήσῃ τὴν ἐμὴν . . . ἀκαιρείαν. Σπου-
δαῖος is used in the wider sense of ‘‘good’’ in P Oxy I. 11713
(ii/iii A.D.) σπέρματα σικυδίων σπουδαῖα ἔπεμψα ὑμεῖν, “1
send you some good melon seeds”’ (Edd.), 26. VI. 9298
“knowing your goodness to all’’ (Edd.), and similarly 2d.
VII. 10647 (iii/a.D.).
σπουδαίως,
“‘zealously,’’ ‘‘earnestly’’: PSI VII. 742° (v/vi Α.}.)
σπουδαίως μεταδοῦναί por διὰ γρ[αμμάτων Ὁ] τὸ τῆς ὑπο-
θέσεως. The comp’? σπουδαιοτέρως in Phil 278 is to be
taken as ἃ superlve ‘‘ with the utmost diligence ’’ in accord-
ance with a common practice in late Greek: cf. Blass Gr.
P- 33:
σπουδή.
(1) With σπουδή = “‘haste,”’ ‘“‘speed,’’ as in Mk 6585,
Lk 139, cf. P Ryl II. 231!% (A.D. 40) κατὰ σπουδὴν δέ σοι
ἔγραψα, P Tebt 11. 3158 (ii/a.p.) μετὰ σ]π[ο]υδῆς γράφω
ὅπως [μὴ pep]tpvys, “1 am writing in haste that you may
not be over-anxious’”” and P Oxy I. 635 (ii/iii A.D.) (amended
Archiv i. p. 128) προνόησον σὺν πάσῃ σπουδῇ ἐνβαλέσθαι
αὐτοῦ τὸν γόμον, ‘‘ please to see that his freight is embarked
with all despatch ”’ (Edd.).
(2) The word passes readily into the meaning “‘zeal,”’
“‘earnestness,’’ as in 2 Cor 711,12, cf. P Par 6315! (B.c. 164)
(=P Petr III. p. 28) πεῖραν λαμβάνειν τῶν ἐξακολουθούντων
ἐπιτίμων τοῖς παρακούουσί τινος τῶν μετὰ σπουδῆς [ἐ]νθυ-
μουμένων, ““ἴο experience the penalties which are inflicted
on those who wilfully misinterpret any of the regulations
which have been carefully conceived’ (Mahaffy), 76.145 τὴν
πᾶσαν προσενεγκάμενοι σπουδὴν κ[αὶ] προθυμίαν, ‘ making
use of the greatest zeal and forethought,’’ P Tebt I. 3319
(B.C. 112) (= Selections, p. 31) Thy πᾶσαν προσενέγκαι
σπουδήϊν, “display the utmost zeal,’’ in preparations for a
Roman visitor, BGU IV. 12097 (B.C. 23) οὐδὲν σπουδῆς
οὐδὲ κακοπαθίας παρέλιπον.
(3) The further meaning ‘‘good-will’’ may be illustrated
by P Tebt II. 3149 (ii/a.pD.) τῆς δὲ τῶν φίλων σπουδῆς
τυχόντος ἐπετύχαμεν, “by means of the good offices of our
friends we attained it ’’ (Edd.), P Oxy VI. 963 (ii/iii A.D.)
χάριν δέ σοι οἶδα, μῆτερ, ἐπὶ τῇ σπουδῇ τοῦ καθεδραρίου, a
woman thanking her mother for sending a stool, and 26. VII.
106838 (iii/A.D.) παρακαλῶ οὖν, κύριέ pov, imapte(= αι)
αὐτοῖς καὶ Ta τῆς σῆς σπουδῆς, ‘so I urge you, my lord,
to supply them with the marks of your good will”’ (Ed.).
(4) The way for the religious connotation of the word, as
in 2 Cor 87, cf. Rom 12%, Heb 611, may be said to be
prepared by such passages from the inscrr. as Magn 5351
σπυρίς
(iii/B.c.) ἀπόδειξιν ποιούμενος τῆς περὶ τὰ μέγιστα σπουδῆς,
and 74, 851? (ii/B.c.) ὅπ[ω]ς οὖν καὶ ἡ τοῦ [δή]μου πρός τε
τ[ὴ]ν θεὰν ὁσιότης τε καὶ σπουδὴ ἔγδηλ[ος γένηται (cited by
Thieme, p. 31).
(5) For the phrase πᾶσαν σπουδὴν ποιεῖσθαι, as in Jude®,
cf. P Hib I. 447 (B.C. 253) οὐ yap ὡς ἔτυχεν περὶ τούτων
τὴν σπουδὴν ποιεῖται ὁ διοικητής, ‘for the dioecetes is
showing no ordinary anxiety with regard to this” (Edd.),
PSI VI. 58427 (iii/B.c.) περὶ τῆς κυνὸς πᾶσαν σπουδὴν
ποίησαι’ οὐ γάρ ἐστιν ἐμή, 16. IV. 34019 (B.C. 257-6)
δεόμεθα πᾶσαν σπουδὴν ποιήσασθαι περὶ Πτολεμαίου, and
P Flib I. 719 (B.c. 245) ὡς ἂν οὖν λάβηις τὰ γράμμ[ατα] τὴν
πᾶσαν σπουδὴν ποίησαι ὅπίως ἀνα]ζητηθέντες ἀποσταλῶσι
πρὸς [ἡμᾶς] μετὰ φυλακῆς, “as soon as you receive this
letter use every effort to search for them (runaway slaves),
and send them to me under guard ”’ (Edd.). From the inserr.
Rouffiac (p. 53) cites Préeze 532° (ii/B.c.) πᾶσαν σπουδὴν
ποιούμενος, ἵνα... , and, in illustration of 2 Pet 1°, zd.
118? (i/B.c.) πᾶσαν εἰσφερόμενος σπ[ου]δὴν kal φιλοτιμίαν.
σπυρίς.
See s.v. σφυρίς.
στάδιος, στάδιον,
a measurement of distance = 600 Greek feet, or about
12 yards short of a ‘‘furlong,’’ which is used to translate
it in AV, RV of Lk 2413, a/.: cf. Preisigke 4019 (A.D. 10-11)
ἐπὶ σταδ[ίου]ς διακοσίους. As a stade was the length of
the Olympic course, the word came to be used of “‘a race-
course,” as in P ΝΥ] II. 9315 (iii/a.p.) where σταδίου
appears as the heading of a list of athletes: cf. 1 Cor 974.
In 26. 1577 (A.D. 135) the words ἐν [σἸταδίωι δευτέρωι occur
in connexion with the measurement of a plot of land, but
their meaning is ‘‘ quite obscure ’’ (Edd.).
στάμνος,
“an earthenware jar’’ for racking off wine, and then ‘‘a
jar’’ generally, holding e.g. money, P Par 3559 (B.c. 163)
(= UPZ i. p. 130) στάμνον, ἐν ᾧ kal ἐνῆσαν χαλκοί, P Tebt
I. “6385 (B.C. 113) στάμνον ἐν ὧι χα(λκοῦ) Ἄχ, “ἐᾷ jar con-
taining 1600 drachmae of copper’’; wine, P Oxy I. 1141°
a wine-jar’’; milk, BGU IV, 1055%® (b.c. 13) στάμμνον
ὀκτοκαίδεκα κοτυρὸν γάλακτος ; figs, 47chzv v. p. 381, No.
56° (late i/A.D.) στάμνον ἐν ᾧ ἦσαν ἑκατὸν πεί ν]τήκοντα
ἰσχάδες, ‘‘a jar in which were a hundred and fifty dried
figs’’; and anything cooked, P Lond 964? (ii/iii a.p.)
(= IIL. p. 212) ἀγόρασον στάμνον ἑψέματος.
It may be noted that the Doric 6 στάμνος (cf. Exod 1633)
is more common in the papyri than the Attic ἡ στάμνος.
For the dim. σταμνίον, see PSI TV. 41319 (iii/B.c.) taplxou
τὸ σταμνίον σύνταξ[ο]ν ἡμῖν ἐμπλῆσαι, P Cairo Zen 1.
5ροΙ 28 (B.C. 259) τυροῦ] Χίου στ[αμ]νίον a.
στασιαστής,
“a rebel,’’ ‘‘a revolutionary’? (Mk 157): cf. PSI IV.
442° (1ii/B.C.) ὅς ἐστιν στασιαστής. For the verb στασιάζω
(as in Judith 715) see OG/S 6657 (A.v. 48) ἐστασίασαν after
a long lacuna, and Menander ᾿Εἰπιτρέπ. 640f. κἀγώ σε ταὔτ᾽
ἐμοὶ φρονεῖν ἀναγκάσω | kal μὴ στασιάζειν.
586
oTavpow
στάσις.
For the original meaning “ἃ standing,’’ as in Heb 98,
cf. the use of the plur. for “‘buildings,’’ ‘“‘erections’’ in
P Petr III. 46 (3)! (iii/B.c.) εἰς τὰς στάσεις with the editor’s
note: see also Deissmann AS p. 158f., and cf. Sy// 790
(= %1157)8% (c. B.C. 100) ὁμοίως δὲ καὶ μὴ εἰσβάλλειν
θ]ρέμματα νομῆς ἕνεκεν μηδὲ στάσεως.
The usage in Ac 15”, 237» 10 = ‘‘strife,”’ ‘dissension,’”’ may
be paralleled from P Rein 1815 (B.C. 108) ἐπ᾽ ἀδίκου στάσεως
ἱστάμενος, “soulevant une querelle injuste,’’ P Strass I. 201°
(iii/A.D.) where certain persons, who have been longat strife,
agree στάσεις διαλύσασθαι, and P Oxy XVI. 18737 (late
y/A.D.) ἔτι τὴν Δυκοπολιτῶν στάσιν καὶ μ[α]νίαν φίαντά]-
Copat, “1 still see in imagination the riots and madness at
Lycopolis’’ (Edd.). See also P Lond 19127 (Claudius to
the Alexandrines — A.D. 41) τῆς δὲ πρὸς ᾿Ιουδαίους ταραχῆς
καὶ στάσεως, Ostr 11518 (ili/A.D. 2?) γράφω σοι τὴν στάσι(ν)
περὶ τοῦ κλήρ(ου), and Menander Fragy. 5603 στάσις
οἰκετῶν, “4 wrangle among house-slaves.”” In P Lond
1177383 (A.D. 113) (=TIII. p. 184) the word is used of a
“shift”? of workmen.
στατήρ,
“ἐᾷ stater,’’ used in late writers = τετράδραχμον (Mt
1727, 2616 Dabq): P Oxy I. 3712 (a.p. 49) (= Cérest. II.
p- 87) <ta@v> στα͵τήρων πίερ]ιόντων, ‘the staters re-
maining in my possession,” P Fay 11778 (A.D. 108) ὥτε
τέσσαρες [στ]α[τ]ῆρας καθ᾽ ὑμὸν γεγραφήκασι, ‘‘ when they
have charged you with four staters” (Edd.), and the curious
alphabetical acrostic P Tebt 11. 2788 (early i/a.p.) δέκα
στατήρων ἠγόραστε (/. ἠγόρασται), ‘it was bought for ten
staters” (Edd.).
σταυρός,
** cross. »
The metaph. use of σταυρός in Lk 958, ἀράτω
τὸν σταυρὸν αὐτοῦ καθ᾽ ἡμέραν, finds an interesting illustra-
tion in a Christian prayer of ἵνίν a.D., P Oxy VII. τοςϑ3
6 O(€d)s τῶν παρακειμένων σταυρῶν, βοήθησον τὸν δοῦλόν
σου Amdotay, “Ὁ God of the crosses that are laid upon us,
help thy servant Apphouas’”’ (Ed.). ‘‘ God is apparently
thought of as at once the sender and mitigator of trials”
(Ed.). In P Lond 19178 (c. A.D. 330-40) the writer calls
upon his correspondent—6rrws ἐφάρῃς τὰς χῖράς σίου πρὸς
τὸν δεσπότην θαιὸν ὡς τοίπως σταυρῷ, “that you may lift
up your hands to our Master God, in the semblance of a
cross’’: see the editor's note and cf. 79.
The sign of the cross is frequently prefixed to Christian
letters, e.g. P Iand I. 16 (v/vi A.D.), and in the late P Lips
I. 901° (Byz.) the scribe states that he has written the docu-
ment for the original sender, but that the latter has afhxed
three authenticating crosses with his own hand—éypapa
ὑπὲρ αὐτοῦ γράμματα μὴ ἰδότος βαλόντος δὲ τῇ ἰδίᾳ αὐτοῦ
χειρὶ τοὺς τρεῖς τιμίους σταυρούς f. A wall-scratching from
Egypt, Preisigke 2273, shows Σταῦρος δῶν “Χριστιανῶν.
σταυρόω
in its literal sense of ‘‘fence with pales” occurs in P
Bilabel 3013 (A.D. 577?) μετὰ τοῦ σταυρωμ[ένονυ . . . . - - 5
where the reference appears to be to aroom shut off with pales
or laths: see the editor's note. The late use = “‘crucify,””
σταφυλή
as in the NT, is seen in Polyb. i. 86. 4; and for the new
verb σταυρίσκω cf. Ev. Petr. 2.
σταφυλή,
“ἃ grape” (Rev 1418: see Swete’s note ad 1) : PSI IV.
345} (B.c. 256) Κριτίας σταφυλῆς φυλάκων, BGU IV.
111814 (B.C. 22) σταφυλῆς Botptas, P Oxy I. 11618 (as
amended II. p. 319) κ[ἴστην σταφυλῆς λείαν καλῆς, ‘a
box of exceedingly good grapes,” and BGU II. 417%
The word is used collectively in P Oxy XVI. 18348
(v/vi A.D.) ἡ σταφυλὴ ἐφανίσθη <€>vekev Tod νέου ὕδατος,
“*the grapes have been destroyed owing to the ἱπαπάδίϊοη Ὁ
(Edd.), 2d. τοι 35 (c. A.D. 5552) εἰς xp(elav) τῆς σταφυλ(ῆς)
τῶν πωμαρί(ίων) ἔξω τῆς πύλης, “for the requirements of
the grapes of the orchards outside the gate” (Edd.). Onan
ostrakon-letter of mid. iii/B.c., published in dAvchzv vi. p.
221, we have ἐκ τῶν κοφίνων σταφυλῆς βοτρί. ἔοι β.
A dim. σταφυλιων (σταφύλιον 2) is found in P Fay 1278
and σακκηγοῦντες are mentioned.
στάχυς,
“‘an ear of corn” (Mt 121, αΖ.), is found several times in
the farm accounts P Lond 131 ,vecfo #8. (a.p. 78-79)
(=I. p. 184): cf. Aristeas 63 βοτρύων kal σταχύων, ‘vine
clusters and corn-ears,” and M. Anton. vii. 40 βίον θερίζειν,
ὥστε κάρπιμον στάχυν, ‘our lives are reaped like the ripe
ears of corn.”
For the acc. plur. στάχυας, as in Gen 417, Mt 121, see
Thackeray Gr. i. p. 147. Mayser (Gr. i. p. 267) cites an
instance of the acc. plur. στάχυς from a papyrus of B.C. 236.
On the use of στάχυς in Judg 12°, see Plater Valgate
Grammar, p. 13 n.2 ΜΟΥ στάχυν, or, with prothetic vowel,
ἀστάχυ (a form that is found as early as Homer—//. ii. 148
ἄσταχυς). Among cognate words with meaning “‘ pointed,”
Boisacq (p. 904) notes the English ‘‘ sting.”
Στάχυς.
This proper name, as in Rom 169, is found in P Revill.
Mel. p. 29514 (B.c. 131-0) (= Witkowski®, p. 97) Πέλοπα kal
Στάχυν kal Σεναθῦριν. See also Magn 119%.
στέγη,
“a roof ’’ (Mk 21), a poetical subst. which has passed into
general use in the Kowg, e.g. P Petr 11. 12 (1)!4 (B.c. 241)
Kaber(= ηι)ρηκότας τὰς στέγας, ‘having taken down the
upper story ’’ (Ed.)—an action on the part of the owners to
avoid having Crown officials billeted on them (π]ρὸς τὸ μὴ
ἐπισταθμεύεσθαι). Cf. BGU III. 1roo2® (B.c. 55) τῆς
πρώτης στέγης τῆς οἰκίας, P Lond 1164 (/)** (A.D. 212)
(=III. p. 162) ἡ οἰκία τῶν αὐτῶν στεγῶν, and P Flor I.
151428 (A.D. 563) ἐν τῇ πρώτῃ στέγῃ .. . ἐν TH δευτέρᾳ
στέγῃ. In Sy/7 558 (= 2756)" (i/a.D.) τ(ὴν ὀπίσω τοῦ
προπύλου στέγην, the reference is to the covered vestibule
adjoining the gate of the Temple of Asclepius: cf. 26.18
στεγάσαι δὲ kal τοῦ προπύλου Td ὀπίσωι μέρος. A neut.
subst. is found in Sy// 813 (= 5 1179)" ἐπίὶ τὸ αἸὐτὸ στέγος
ἐζλθ]εῖν, and a dim. in P Oxy I. 109% (list of personal
property—iii/iv A.D.) στέγαστρον καινὸν ἄ, “41 new cover”
(Edd.). For στεγανόμιον, ‘‘house-rent,’’ see P Bouriant
20°. (after A.D. 350).
587
στέλλω
στέγω,
orig. ‘‘cover,’’ and thence either ‘* keep in”’ in the sense
of ‘‘conceal,”’ ‘‘hide,’’ or ‘“‘keep off’’ in the sense of
“bear up under,” ‘‘endure”’ (Hesych.: στέγει" κρύπτει,
συνέχει, βαστάζει, ὑπομένει). A good ex. of the latter
meaning, which is to be preferred in all the NT occurrences
(1 Thess 3°, 1 Cor 91*, 137), is afforded by P Oxy XIV.
1775} (iva./D.) ὃ γὰρ πατήρ pov πολλά μ[ο]ι κακὰ
ἐποίησεν, καὶ ἔστεξα ἕως ἔλθῃς : cf. for a literary ex. the
Alexandrian erotic fragment P Grenf 1.1: 18 (ii/B.c.) ζηλοτυ-
πεῖν yap δεῖ, στέγειν, καρτερεῖν, also for the general use in
late Greek Philo zz Flace. § 9 (ii. p. 526 M.) μηκέτι στέγειν
δυνάμενοι τὰς ἐνδείας. The more literal sense of ‘‘ ward
off? is seen in Sy// 318 (=*%700)*4 (ii/B.c.) ἔστεξεν τὴν
ἐπιφερομένην τῶν βαρβάρων ὁρμήν : cf. Polyb. iii. 53. 2
οὗτοι yap ἔστεξαν τὴν ἐπιφορὰν τῶν βαρβάρων.
We may add one or two exx. of the corresponding verb
στεγάζω = ‘‘ cover,” ‘roof over”: P Cairo Zen 11. 592517
(B.C. 252) ἵνα... καταλάβωμεν αὐτὴν (sc. οἰκίαν) ἐστεγασ-
μένην, P Lond 120418 (B.c. 113) (=TIII. p. 11) οἰκίας
ὠικοδομημένης καὶ ἐστεγασμένης, and P Ryl IL. 2337 (ii/a.p.)
τὸ ἕτερον ὑδρ[ο]ψυγεῖον αὔριον στεγάζεται, ‘the second
water-cooler is to be roofed over to-morrow ”’ (Edd.). For
the subst. στέγωσις -- ‘‘ roofing in,”’ see P Oxy XII. 14509
(A.D. 249-250) ; the new word ἐπιστέγωσις with the same
meaning is found in 1°. Στεγνός is used = ‘‘ water-tight ”’
of a boat in P Petr III. 46 (1)4 (iii/B.c.). See also PSI V.
4868 (B.C. 258-7), 26. 497° (B.C. 257-6).
στεῖρος,
“barren,” of a childless woman in Lk 17 a/.: for the form
see Moulton Gy. ii. pp. 118, 157f. Στεῖρα, 1.6. * στερια,
persists unchanged in MGr: see further Boisacq p. 906 f.
στέλλω.
(1) From the root meaning ‘‘set,” ‘‘place”’, this verb
comes to mean ‘‘send,’’ as in P Tebt I. 2449 (B.c. 117) τῶν
δὲ crahév[twv] διαφόρων, BGU III. 821° (ii/a.p.) πάντες
yap ἐστάλη[σα]ν, P Oxy XVI. 1843! (vi/vii A.D.) τὴν
σταλεῖσάν μοι παρ᾽ αὐτῆς μίαν ζυγὴν τῶν σαβάνων, ‘‘ one
pair of linen garments sent me by you ”’ (Edd.).
(2) Hence ‘bring together,’’ ‘‘make compact,” as of
setting or shortening the sails of a ship (Hom. //. i. 433,
Od. iii. 11), from which it is a natural transition to the
more general meaning ‘‘restrain,’? ‘‘check,” and in the
mid. ‘‘ draw or shrink back from” anything, whether from
fear (EHesych. : στέλλεται" φοβεῖται) or any other motive,
as in Malachi 2° ἀπὸ προσώπου ὀνόματός μου στέλλεσθαι
αὐτόν, 3 Macc 119 αἱ δὲ καὶ προσαρτίως ἐσταλμέναι (‘die
sich ganz zurtickgezogen halten,’’ Kautsch): cf. Hipp. Vee.
med. 10 (ed. Foesius) οὔτ᾽ ἂν ἀπόσχοιντο ὧν ἐπιθυμεοῦσιν,
οὔτε στείλαιντο, and the old gloss quoted in Steph.
Thesaur. s.v. where στέλλεσθαι ἴ5 explained by ἀφίστασθαι
ἀναχωρεῖν.
(3) This gives the clue to the meaning ‘‘hold aloof
from,” ‘‘ avoid,” in the two NT occurrences of the verb,
2 Thess 3° (Vg ut subtrahatis vos), and 2 Cor 839 (Vg
devitantes). The compd. ὑποστέλλω is used in the same
sense in Ac 207.27, Gal 212, Heb 1038.
(4) We may add two exx. of στέλλλομαι = “set out”
στέμμα
from the inscrr.—J/agn 208 ἔδοξεν δέ τισιν αὐτῶν ἐς τὰν
᾿Ασίαν ἀποικίαν στείλασθαι, and Kazbel 6914 πρώτην ὁδὸν
δὲ στέλλομαι πρὸς ᾿Αίδαν.
στέμμα
occurs in the NT only in Ac 14)’, where it refers to the
sacrificial garlands with which the victims were adorned (cf.
Field (ofes, p. 122). In P Ryl Il. 7731 (Α΄ Ὅς 192) it is
used in connexion with ‘‘guilds,” ot διέποντες τὴν τ]ῶν orep-
μάτων [διοίκησι]ν εἶπον, ‘‘ the administrators of the guilds
said’’ (see the editors’ note), and in P Fay 871° (a.p. 155)a
sum is paid τῴ ἐπὶ τῶν στεμμάτων προκεχι(ρισμένῳ), ‘to
the official in charge of the s/emmata” (see the editors’
note). The sepulchral Aa@zlel 858? shows στέμμασιν ada-
vatots. See further Headlam’s elaborate note ad Herodas
WAUUL 36%
For the verb orépw we may cite P Ryl II. 77%* (a.p.
192) στεφέσθω ᾿Αχιλλεὺς κοσμητείαν, ‘‘let Achilles be
crowned as cosmetes.’’
στεναγμός,
“(ἃ groan”’ (Ac 755, Rom 8295), occurs in the magic P
Lond 12178? (iii/A.p.) (=I. p. 109) between ποππυσμός
and συρισμός : cf. the late Pretsigke 49491* (A.D. 753)
ὀδύνη] k(al) λύπη K(al) στενα[γμός, also Awzbe/ 707° (ii/A.D.)
λύπας kal στεναχάϊς.
στενάζω,
‘Soroan”; Mk 784, Jas 55 (‘‘the word denotes feeling
which is internal and unexpressed,” Mayor ad 4). Cf.
Preitsighe 213415 (time of the Antonines) ‘Hpal80s θανούσης,
ἔπιτα στενάξας συριγμῷ ἀνταπόδος.
OTEVOS.
For the literal sense ‘‘ narrow,” cf. P Lond 1164 (e)!!
(A.D. 212) (= III. p. 160) ῥύμη στένή : a ῥύμη δημοσία has
been mentioned just before. See also Aristeas 118 διὰ τὸ
στενὰς εἶναι τὰς παρόϑους, ‘because the passes were
narrow.”
The metaph. use, as in Mt 713, Lk 1324, may be illustrated
from an amnesty decree of the Emperor Caracalla of July
11th, 212, where to avoid a too ‘‘ narrow ’’ interpretation of
a previous decree that all may return to their own homes
(els τὰς πατρίδας τὰς ἰδίας), it is emphasized that in reality
all restrictions as to place of dwelling are abrogated, P Giss
I. 40%. ΤῊ ἵνα μή τις στενότερον παρερμηνεύσῃ τὴν χάριτά
μου ἐκ τῶν ῥημάτων το[ῦ] προτέρου διατάγματος κτλ.
In the introduction the editor contrasts with στενότερον
παρερμηνεύσῃ the φιλανθρωπότερ[ ο]ν ἑρμηνεύω of an Epistle
of Hadrian, BGU I. 140!%f..
A similar use of the adv. occurs in P Vat A! (B.c. 168)
(= UPZ i. p. 303) οὐ yap πάντως Set στενῶς ἐπανάγοντά σε
προσμένειν ἕως Tov πορίσαι τι kal κατενεγκεῖν, where
Wilcken renders στενῶς ἐπανάγοντά oe, ‘wenn es dir
schmal geht ’’: see his note for other renderings. For the
subst. στένωσις see the Christian P Gen I. 145 (Byz.) διὰ
τὴν πολλήν pov otévwor[y, and cf. P Flor III. 29674
(vi/A.D.), P Oxy XVI. 18691! (vi/vii A.D.) τοῦ βράδους τὸ
αἴτιον τῇ στενώσει TOY πραγμάτων ἀνεθέμ[ην, “1 attributed
the cause of the delay to the difficulty of the affairs.”
588
Στέφανος
στεγοχωρέω.
For this late word, lit. ‘‘ keep in a tight ρίαςε,᾽" cf. P
Petr II. 12 (1)15 (B.c. 241) ἐπεὶ στενοχωροῦμεν σταθμοῖς,
“since we are short of billets” (Ed.). See also the Hawara
papyrus in Archiv v. p. 381, No. 56% (late 1/A.D.) στενοχω-
petv ἐν TO ka. . [.]w οὐκ ἠδυνάσθη.
στενοχωρία,
which is joined with θλῖψις in Rom 835 in the sense of
“‘anguish,’’ ‘‘ trouble,” is common in the texts of Hellenistic
astrology, e.g. Catal. VII. 169, 21: cf. Boll Ofendbarung,
p- 135. See also P Lond 167714 (a.p. 566-7) (= VI. p. 71)
θλίψεις kal στενοχωρίας ἃς ὑπέμεινα.
στερεός,
lit. ‘‘ firm,” ‘‘ solid,” is frequently applied to grain in the
sense of ‘“‘hard,” i.e. ‘ripe’: P Oxy IV. 836 (i/B.c.)
πυρὸν στερεὸν νέον καθαρὸν ἄδολον, 72. XIV. 1629
(B.C. 44) πυροῦ. . στερεοῦ ἀκρίθου, ““οἵ hard wheat,
unmixed with barley” (Edd.). In P Reinach 88 (8.6. 113-
112) τοῦ προγεγραμμένου πυροῦ στερεοῦ, the editor renders
στερεοῦ by ‘‘compacte”’: cf. 2b. 92° (B.c. 112).
Other exx. of the adj. are P Petr II. 4 (1)8 (B.c. 255-4)
els τὴν στερεὰν πέτραν, BGU IV. 1205%8 (B.c. 28) στερεὸν
μὴ κενόν, ‘strong not worthless,” said of a counterpane,
P Fay 1218 (c. A.D. 100) ζυγόδεσμον καινὸν στερεόν, ‘a
new strong yoke-band ” (Edd.), and the Christian P Hamb
I. 227 (iv/A.D.) ἐχθροὺς ἡμετέρους στερεαῖς ἐνὶ χερσὶ
πατάσσων (cf. Ps 34 (35)}).
In P Lond 1204!® (B.c. 113) (= III. p. 11) πῆχὺν
στερεοῦ denotes a measurement which is understood by the
editors to be akin to the πῆχυς οἰκοπεδικός = 100 square
cubits or τὴν of an aroura.
στερεόω,
‘(make firm” (Ac 3.9): cf. Alex. Trall. II. p. 583
Putschm. (12th book), where as a charm against gout the
sufferer is to write certain magic words on a gold leaf, and
to add ὡς στερεοῦται ὁ ἥλιος ἐν Tots ὀνόμασι τούτοις Kal
ἀνακαινίζεται καθ᾽ ἑκάστην ἡμέραν, οὕτω στερεώσατε τὸ
πλάσμα τοῦτο. .. (the passage is cited in P Osl I.
p. 88).
στερέωμα.
For the meaning ‘‘ firmament,” as in Gen 1°, cf. Wunsch
AF p. 17%? (iii/A.D.) ὁρκίζω σε τὸν θεὸν τὸν τῶν οὐρανίων
στερεωμάτων δεσπόΐζονται ᾿Ιάω ιβοηα.
Σ τεφανᾶς.
This proper name (1 Cor 115, 1618: 17) is eithera shortened
form of Στεφανήφορος, or a development of Στέφανος (cf.
Blass Gr. p. 71). See Lake Earlier Epistles, p. 328, on
Στεφανᾶς as the ἀπαρχὴ τῆς “Axalas.
Στέφανος.
It is hardly necessary to illustrate this common name, but
cf. P Hib I. 112°! (ες B.c, 260) Σ]τέφανος Σατόκον, P Oxy
III. 5171} (a.p. 130) διὰ Στεφά(νου) yp(apparews) σεση-
(μείωμαι), and P Giss I. 103? (Christian letter—iv/a.D.)
Στεφάνῳ διίακόνῳ ἀγ)]απητῴῷ vid.
στέφανος
στέφανος.
From denoting a “ garland” or “‘ wreath” generally,
στέφανος came to denote a ‘‘ crown of victory,’’ and as such
was applied by Paul to his converts, as in 1 Thess 2.5. It
should be noted, however, that the distinction between
στέφανος, ‘“‘crown of victory” (*‘ Kranz”’) and διάδημα,
“crown of royalty” (‘‘ Krone”) must not be pressed too
far as by Trench Sy. § xxiii., for στέφανος is not infrequently
used in the latter sense: see Mayor’s note on Jas 17%, and
add from our sources the use of στέφανος to denote the
“crown-tax ’” (aurum coronarium) for the present made to a
king on his accession or other important occasion, e.g.
P Petr 11. 39(e)it 33 (iii/B.c.) (as amended Wilcken Ostr. 1.
p. 275) ἄλλου (sc. στεφάνου) παρουσίας, P Cairo Zen I.
59036 (B.C. 257) where 3000 drachmae are collected as
© στέφανος τῶι βασιλεῖ, and P Fay 14° (B.C. 124) ot προκε-
χιρισμένοι πράκτορες τοῦ ἀναπεφωνημένου Novpnviw στε-
φάνου, ‘‘the appointed collectors of the crown-tax decreed
for Numenius,” a private individual. See further Wilcken
Ostr i. p. 295 ff., and for a more specific instance of ‘“‘a
crown of victory,” see the interesting letter P Lond 1178
(=TIII. p. 215 f., Selectzons,.p. 99), in which the Emperor
Claudius acknowledges the “golden crown” sent to him by
the Worshipful Gymnastic Club of Nomads on the occasion
of his victory over the Britons—!* τὸν πεμ[φ]θέντία pot
ὑφ᾽ ὑμῶν ἐπὶ τῇ κατὰ Βρετάννων νείκῃ χρυσοῦν σ᾽ τέϊφ[αἹνον.
A member of this Club may be referred to in P Ryl IT. 15335
(A.D. 138-161), when ‘‘allowances” are made to an athlete
onaccount of his ‘‘ athletic crown ’—trép οὗ ἔσχον ἀθλητικοῦ
στεφάνου.
Στέφανος is used in a more general sense, ““τενναγά,ἢ
“gratuity,” in P Goodsp Cairo 58 (ii/B.c.), where Peteuris
promises a reward of five talents of copper, eis στέφανον
χαλκοῦ (τάλαντα) πέντε, On account of some special service
(cf. Archivii. p. 578 f.). The dim. στεφάνιον is similarly used
in P Petr III. 14219 (iii/B.c.) στεφάνια τῶι ᾿Αδώνει, and
P Par 4213 (B.c. 156) (= UPZ i. p. 318) στεφάνιόν ἐστιν
xa(AKod) (ταλάντων) ¥.
A good ex. of the metaph. use of the word, as in Phil 4?,
Rey 311, is afforded by PSI IV. 4053 (iii/B.c.) μέγας yap
σου ὁ στέφανός ἐστιν ὑπὸ πάντων. . . εὐλογεῖσθαι: see
Archiv vi. p. 393. Some miscellaneous exx. of the word
are—P Oxy 1V. 736° (accounts—c. A.D. I) γενεσίοις
Τρυφᾶτος στεφά(νων) (ὀβολοὶ δύο), “on the birthday of
Tryphas, for garlands 2 ob.,” 7b. IX. 1211® (articles
for a sacrifice—ii/A.D.) στέφανοι ts, P Lond 964?° (prepara-
>
ἐπιλάθῃ μηδὲν τοὺς στεφάνους κίαὶ) τὰ τάβλια, and 10.
1164(i)22 (A.D. 212) (ΞΞ ΠΙ. p. 166) οἷς ἐνίκησα στε-
φάνοις.
Reference may be made to the monograph by Josef
K6chling De Coronarum apud antiquos vi atgue usu (in
Religionsgeschichtliche Versuche und Vorarbetten xiv. 2),
Giessen, 1914.
στεφανόω.
In P Cairo Zen I. 590607 (B.C. 257) Hierokles writes to
Zenon regarding a boy who was Zenon’s nominee in the
games, ἐλπίζω ce στεφανωθήσεσθαι, ““1 hope that you will
be crowned (i.e. victorious) through him”: cf. 2 Tim 25.
589
στιβάς
The verb is used technically of the ceremonial crowning of
magistrates, e.g. P Oxy VIIL. 1117° (c. a.p. 178) τῶν τοῦ
ἔτους ἐστεφανωμένων ἀρχ[όντων, P Ryl 11. 7797 (A.p. 192)
ὃ ᾿Αχιλλεὺς βούλεται στεφανωθῆναι ἐξηγητείαν, and
Preisighe 41014 τὸν προφήτην ἐστεφάνωσε.
For the late sense ‘‘reward,”’ cf. Polyb. xiii. 9. 5 ἐστε-
φάνωσαν τὸν ᾿Αντίοχον πεντακοσίοις ἀργυρίου ταλάντοις,
and see s.v. στέφανος.
The compd. verb στεφανηφορέω is seen in P Oxy VII.
1021! (A.D. 54) στεφανηφοροῦντας καὶ βουθυτοῦντας,
“wearing garlands and with sacrifices of oxen,” to celebrate
Nero’s accession ; the subst. in P Giss I. 278 (Trajan/ Hadrian)
(= Chrest. I. p. 29) στεφανηφορίαν ἄξω, to celebrate a
victory ; and the adj. in P Ryl II. 7734 (a.p. 192) στε-
dalvn|pdpov ἐξηγητείαν, ‘‘ the
exegetes.”
office of a crowned
στῆθος,
“breast ’’: P Magd 247 (B.c. 218) ὥστε καὶ ἀπογυμνωθῆ-
ναί pov τὸ στῆθος, P Tebt 11. 31619 (a.p. 99) οὐλὴ στήθ
μέσῳ, and BGU II. 4697 (a.p. 159-160) ἐν τᾷ στήθι
καυτή[ρ]ιον. In P Masp III. 671694? (Byz.) στήθους
ἐπιστ[άν]τος, the word appears to mean a small ‘‘hillock”
of sand (cited by Preisigke Worterd. s.v.). MGr στήθι
(ἀστήθι).
στήκω,
“*stand,” a new present (MGr στέκω) from the perf.
ἕστηκα, and retaining the same meaning: cf. Blass—
Debrunner Gr. § 73, Psaltes Gr. p. 245. The idea of
emphasis usually associated with the verb can hardly be
pressed in view of the late Greek love for such forms: cf.
Kazbel 970 (iii/A.D. 2) where it is interchanged with ἔστανεν
(from the late σταίνω)---
ἽΟ]ς ποτε γυμνασίῳ Φιλήμονος ἔστανεν “Eppiy
νῦν σ[τ]ήκω κἀ[ι]γὼ Τελέσφορος....
στηριγμός,
“*support,” and hence “steadfastness” in its only NT
occurrence (2 Pet 317). The word is found in a papyrus
dealing with the heavenly bodies, P Par 19>i#13 (a.p. 138)
(p. 237) Κρόνος ἐν Ὑδροχῷ, μοιρῶν T, λεπτῶν H, ἐν τῷ
B στηριγμῷ, ἰδίῳ οἴκῳ, ὁρίοις “Eppod. For στήριγμα cf.
P Lond 121°" (iii/A.D.) (= I. p. 100) 6 ἐπὶ τοῦ ἁγίου στηρίγ-
ματος σεαυτὸν ἱδρύσας.
,
στηρίζω,
“fix firmly,” ‘‘set fast,” as in Lk 95, 167° (cf. Dalman
Words, p. 30f.): cf. P Leid Vi¥*4 (iii/iva.p.) (= II. p. 31)
φιλείας στηρείζειν (/. φιλίας στηρίζειν)͵, PSI V. 452%
(iv/A.D.) κανόνι στηρίξαι ὑπὸ θατέρου μέρους τῶν κοινωνῶν.
The fut. and aor. forms in the NT are discussed by WH
Notes*, p. 177, and Winer-Schmiedel G7. p. 105 n*. For
the LXX and late use of the verb see Anz Suésidia, p. 276f.
στιβάς,
“fa litter of reeds or rushes” (Mk 115), and hence
‘© mattress,” as in an account of a sale P Oxy III. 520?°
(A.D. 143) ᾿Ιουλᾷτ[ος] στιβάδων y, “‘Iulas, 3 mattresses.”’
In Sy? 737 (= *1109)*? (c. A.D. 178) ὃ προσδεχθησόμενος
στίγμα
(e)ls τὴν στιβάδα, Dittenberger understands the word as =
sodalitas (see his note ad /.).
στίγμα,
“‘mark,’’ “brand,” occurs in the NT only in Gal 617
τοῦ λοιποῦ κόπους μοι μηδεὶς παρεχέτω, ἐγὼ yap τὰ
στίγματα τοῦ ᾿Ιησοῦ ἐν τῷ σώματί μου βαστάζω, where
there is general agreement in understanding by the στίγματα
the scars or wounds which Paul received in the course
of his Apostolic labours (cf. 2 Cor 6:6, 11°57),
origin of the metaphor is, however, by no means clear,
and though our sources do not help us much in the present
instance, it may be well to refer to some of the interpretations
The exact
which have been suggested.
(1) A common tendency is to derive the figure from the
practice of branding slaves, especially those who had run
away, or otherwise misbehaved. And here, to the numerous
reff. in Wetstein ad Δ, we may add two exx. of the
corresponding verb in the papyri—P Lille I. 2914 (iii/B.c.)
μηθενὶ ἐξέστω σώματα πωλεῖν [ἐπ᾽] ἐξαγωγῆι, μηδὲ στίζειν,
μηδ[ε] palor)i(fe]e[v, ‘‘let no one be permitted to sell
slaves for export, nor to brand them, nor to scourge them,”
and P Par 10® (B.c. 156) (= UPZ i. p. 573), where a
runaway slave is described as ἐστιγμένος τὸν δεξιὸν καρπὸν
γράμμασι βαρβαρικοῖς δυσίν, ‘branded on the right wrist
with barbaric letters”: cf. Herodas V. 66 with
Headlam’s note. But the idea of punishment is wholly
alien to the thought of the passage before us. Nor is there
any evidence that the practice of soldiers tattooing them-
selves with their commanders’ names, which others prefer,
was at all general.
(2) In his BS p. 349 ff. Deissmann works out at some
length another line of interpretation with the aid of a
bilingual Leyden papyrus of iii/A.D. The text runs—pq
pe δίωκε ὅδε. .. βαστάζω τὴν ταφὴν τοῦ ᾿Οσίρεως καὶ
ὑπάγω κατα[στ]ῆσαι αὐτὴν ε(ἰ)ς Αβιδος. .. ἐάν por ὃ
δεῖνα κόπους παράσχῃ, προσί(τ)ρέψω αὐτὴν αὐτῷ, ‘ per-
secute me not, thou there! I carry the corpse of Osiris,
and I go to convey it to Abydos. Should anyone trouble
me, I shall use it against him.’” Without going into details,
the general meaning, according to Deissmann, is clear: ‘the
βαστάζειν of a particular amulet associated with a god acts
as a charm against the κόπους παρέχειν on the part of an
adversary.’ Similarly, he thinks, the Apostle counsels his
Galatian converts, ‘Do be sensible, do not imagine that
you can hurt me—I am protected by a charm.” The
explanation is ingenious and has gained the weighty support
of Zahn Galaterbrief, p. 286: cf. also a note by J. H.
Moulton in £xp 7 xxi. p. 283 f. But, apart from other
objections, it is not easy to imagine the Apostle’s deriving
two
the suggestion of divine protection from a magical charm,
or adopting a smiling, half-mocking attitude towards the
Galatians, which Deissmann pictures, in a letter that is
in general so severe. [For a discussion of the Leyden
papyrus from a diferent point of view, see de Zwaan in /7S
vi. (1905), p- 418 ff.]
(3) On the whole, accordingly, it would seem best to give
the passage a wider and more general reference, and to
take it as indicating simply the personal relation of Paul
to his Master with all the security which that brought with
590
Στοϊκός
it. For such a meaning the commentators have supplied
various parallels. Thus in Herod. ii. 113 it is provided
that a slave in Egypt may secure virtual emancipation by
going to a certain temple of Herakles and having branded
upon him στίγματα ipa, to denote his consecration to the
god (cf. T. R. Glover Paul of Tarsus, p. 98 f., citing
L. R. Farnell Greece and Babylon, p. 194): similarly in
Lucian de Dea Syr. 59 it is stated—ori{ovrar δὲ πάντες
ot μὲν és καρπούς, οἱ δὲ és αὐχένας, Kal ἀπὸ τοῦδε
ἅπαντες ᾿Ασσύριοι στιγματηφορέουσι, and once more in
3 Macc 259 Ptolemy Philopator is described as compelling
the Jews to be branded with the ivy-leaf of Dionysus—
τούς τε ἀπογραφομένους χαράσσεσθαι, Kal διὰ πυρὸς εἰς
τὸ σῶμα παρασήμῳ Διονύσῳ κισσοφύλλῳ. [See also 5.7.
χάραγμα for σῆμα as a mark of identity in P Oxy XIV.
16801!.] Most recently Wilcken in the Fes/gabe fiir Adolf
Detssmann (Tiibingen, 1927) p. § f. has revived the reference
to the practice of the followers of the Syrian goddess, and
thinks that the Galatian passage need not mean more than
that Paul has given himself over to Jesus for His own
(‘dass er sich Jesu zu eigen gegeben habe”).
An ex. of the medical use of στίγμα is afforded by the
account of a cure in the temple of Aesculapius at Epidaurus,
Syil 802 (= *1168)%® (c. B.c. 320) Πάνδαρ]ος Θεσσαλὸς
στίγματα ἔχων ἐν τῶι peTHmor οὗτος [ἐγκαθεύδων ὄψιν
εἶδε, cf.8%.
στιγμή,
lit. a ‘‘prick”’ or “* point,” is used metaph. of time in Lk 45,
Isai 29°: cf. Plut. 2. 13 D στιγμὴ χρόνου ὁ βίος, M. Anton.
ii, 17, and the prepositional phrase ἐν στιγμῇ in Vett. Val.
ἘΡ- 131", 220".
στίλβω,
‘“shine,”’ ‘‘glisten”? (Mk 93) : cf. Aazbe/ 9181 Mapktavot
στίλβει τύπος ᾿Εἰλλάδος ἀνθυπάτοιο, 2. 810° ναοί μοι στίλ-
βουσιν ὑπ᾽ ἠόνος. In the epithalamium P Masp III. 673183
(Byz.) reference is made to σεμνὸν del στίλβοντα γάμον.
See also Bacchyl. XVII. 55 ὀμμάτων δὲ στίλβειν ἄπο
Aapviav φοίνισσαν φλόγα, ‘a fiery light, as of the
Lemnian flame, flashes from his eyes ’’ (Jebb).
στοά.
For this word which is used of the covered ‘ portico’’ or
““colonnade ’’ (AV, RV “‘ porch’) of the Temple in Jn 107%,
Ac 344, we may cite the following exx.—CP Herm I. 119
recto. 18 πρὸς τῇ καμάρᾳ ὑπὸ στοὰν ᾿Αντινοϊτικῆς πλατίας,
BGU IV, 11678 (B.c, 12) ἐν τῇ τετραγώ(νῳ) στοᾷ οἰκη-
τηρίο(υ), 7. 1127} (B.C. 8) εἰς τὸ τῆς στοᾶς λογιστήριον,
P Oxy XII. 14061 (edict of Caracalla—a.p. 213-17)
προετέθη ἐν Β[αβυλῶνι Ὁ] ὑπὸ στ[ο]ᾷ δημοσίᾳ, ‘ published
at B[abylon?] in the public colonnade ” (Edd.), 76. XVI.38
(A.D. 505) ὑπίὸ τ]ὴν νοτιν[ὴ]ν δημοσίαν στοάν, Michel
τοο 7 (¢, B.C, 200) εἴ κα μή τις στοὰν οἰκοδομῆσαι προαι-
ρεῖται, Sy// 588749 (c, B.C. 180) ἐνωπίωι τῶν στοῶν, and
C. and δ. i. p. 155, No. 61 (Α.Ὁ. 136-7) τὴν ἐξέδραν καὶ
τὴν στουὰν παρ᾽ ἑαυτοῦ ἀποκαθέστησεν.
Στοϊκός.
See s.v. Στωϊκός.
στοιχεῖον
στοιχεῖον.
It is not possible to trace here in detail the history of
this interesting word. The utmost that can be attempted
is to indicate some of its varied meanings, especially those
which throw light on its NT occurrences.
The root meaning starts from στοῖχος, a ‘‘row” or
“‘rank,”’ and from this the word passes to denote sounds
which can be arranged in a series such as the letters of
the alphabet: cf. BGU III. 959? (a.p. 148) στοιχί(είου) €
κολ(λήματος) if, and see P Par 631° (B.C. 164) στοιχειωδῶς,
“letter by letter.” Cf. Avth. Pal. ix. 547 (like Nos. 538,
539) to which Mr. H. Lang Jones kindly refers us,
nonsense verses containing all the letters of the Greek
alphabet—
AAHAON
Ta εἴκοσι τέσσαρα στοιχεῖα
Τρηχὺν δ᾽ ὑπερβὰς φραγμὸν ἐξήνθιζε κλώψ.
From this it is an easy transition to the thought of
‘elementary principles,’’ the ABC of a science, as in
Heb 51°, and in this connexion attention has been drawn
to Porphyry ad Marcel/am c. 24, where the iii/a.p. Neo-
platonist writes—téocapa στοιχεῖα μάλιστα κεκρατύνθω
περὶ θεοῦ" πίστις, ἀλήθεια, ἔρως, ἐλπίς (cf. 1 Cor 1313).
The meaning of ‘‘the primary constituent elements” of
the universe (cf. Suid.: στοιχεῖόν ἐστιν ἐξ οὗ πρώτου
γίνεται τὰ γινόμενα καὶ εἰς ὃ ἔσχατον ἀναλύεται) which
occurs in Sap 717, 1918, 4 Macc 1218, is frequently found
in 2 Pet 31°13, where the translation ‘‘elements’’ gives
excellent sense. But M. R. James (CGT ad /.) prefers the
rendering “luminaries,” with which we may associate the
word as an astrological term in P Lond 130° (i/ii A.D.)
(=I. p. 134) στοιχείωι Διός : cf. Diog. Laert. vi. 102 τὰ
δώδεκα στοιχεῖα, the signs of the Zodiac. In this connexion,
by the courtesy of Dr. Darwell Stone, we have been
provided with a long list of passages from Patristic writers
where, in addition to other uses, τὰ στοιχεῖα is applied
to heavenly bodies, and to the planets in particular. The
following exx. must suffice—Just. M. 4f. 2. 5. 2 τὰ
οὐράνια στοιχεῖα εἰς ἀὔξησιν καρπῶν καὶ ὡρῶν κτλ.,
Ep. ad Diogn. 7. 2 οὗ τὰ μυστήρια πιστῶς πάντα φυλάσσει
τὰ στοιχεῖα (mentioned after the heavens and the sea,
before sun, moon, stars), Epiph. adv. Haer. 7 ἥλιον καὶ
σελήνην kal τὰ ἄλλα ἄστρα καὶ τὰ κατ᾽ οὐρανὸν στοιχεῖα,
and the metaphorical application to distinguished men,
“great lights,” in Polycrates afud Eus. H.E. v. 24. 2
μεγάλα στοιχεῖα κεκοίμηται, implying a literal use for sun
or moon or planet.
Reference may also be made to Mr. F. H. Colson’s
Essay on ‘‘The Week” (Cambridge University Press,
1926), in which he suggests that the στοιχεῖα of Gal 43
and Col 25 may refer to the ‘‘seven planets,” from which
the days of the week are named (p. 95 ff.), and to A,
Dieterich drvaxas (Leipzig, 1891) p. 60 ff, where there
is an interesting statement regarding the application of
στοιχεῖα to the physical elements in the magical papyri
and the Orphic hymns, leading on to its application to
the rulers and the gods. In 7715 xxviii. (1927), p- δι ἢ
ΝΥ. Η. P. Hatch refers to four passages in a Syriac work
entitled Ze Book of the Laws of the Countries, commonly
Parr VII.
591
στολή,
ascribed to Bardaisan, which show that in Mesopotamia in
li/ili A.D. στοιχεῖα were understood as ** personal cosmic
powers.”’
Tor an extension to the thought of ““tutelary spirits,’’
“angels,” see Deissmann in £8 s.v. ‘‘ Elements,” who
applies it in the difficult NT passages Gal 43,9 and Col 28, 39,
understanding by Gal 4% ‘‘cosmic spiritual beings,” the
“angels” by whom according to 319 the law was ordained,
and by 45 ‘‘the heathen deities’? whom the Galatians had
formerly served, while in Co! 28, 30 it is again personal powers
who are thought of, ‘‘ the principalities and the powers ” of
215. It may be added that this interpretation can also be
illustrated from modern Greek usage, as when in Abbott
Songs p. 178° we read of τὸ στοιχεῖο᾽ τοῦ ποταμοῦ, ‘ the
spirit of the stream.’’ Cf. Thumb Handbook p. 356:
στοιχειό, “spirit,” ‘‘ghost,” and στοιχειώνω, “make a
ghost of,” ‘‘ become a spirit.”
στοιχέω.
From meaning ‘‘am in rows,”’ ‘‘ walk in line,’”’ στοιχέω
came to be used metaphorically, ‘‘ walk by or in,’ as a rule
of life : cf. Phil 315 (Vg zz cadem permaneamus regula), A
striking parallel to Rom 413 is afforded by Sy// 325 (= 3708) 5
(ii/B.c.) where a certain Aristagoras is praised for walking in
the steps of his father and forbears—kal αὐτὸς στοιχεῖν
βουλόμενος καὶ τοῖς ἐκείνων ἴχνεσιν ἐπιβαίνειν : cf. 75. 929
(= "685)}5. (8.6. 139) τῆς δὲ συνκλήτου στοιχού[σης τῆι
παρ᾽ ἑαυ]τῆι πρὸς πάντας ἀνθρώπους ὑπαρχούσηι δικαιο-
σύνηι, and from the inserr. Pyvene 11218 (B.c. 84) στοιχεῖν
τ[ῇ πρὸς Tov δῆμον φιλαγαθίᾳ, and 20. 110°} (i/B.c.) ταῖς κατὰ.
τὴν ἡλικίαν [ἀρεταῖς] στοιχεῖν (see Rouffiac, p. 34). See
also Musonius p. 102% στοιχεῖν ἀρίστῳ ὄντι TO λόγῳ
Σωκράτους. The construction with the dat., as in the NT,
is thus amply attested: cf. Blass Gr. p. 119.
The verb is common in the phrase στοιχεῖ μοι, “agreed to
by me,” e.g. P Oxy I. 1265} (a.D. 572) στοιχῖ μοι τὸ παρὸν
ἐπίσταλμα, 26, VIII. 11379 (a.D. 562-3) στέχι pe (1 στοι-
Xe μοι). Cf. also P Flor I. 65%* (a.p. 570-17) Αὐρήλιος:
+ +» στοιχῖ τοῦτο TO γρ[αμμάτιον ὡς π]ρόκειται, and BGU
IV. 1020" (vi/a.p.) ᾿Αβραὰμ Φοι(βαμμῶνος) στοιχεῖ.
For the subst. στοῖχος, cf. P Oxy VIII. 11191? (a.v. 254)
τοῦ στοίχου καταλαβόντος τὴν ἡμετέραν βουλὴν τῷ
ἐνεστῶ[τι ἔτει, “‘since the turn has come to our senate in
the present year ’’ (Ed.), and for the compd. σύστοιχος, cf-
BGU IV. 1205ii.9 (B.c. 28) οὐδὲ yap σύνστοιχοι ἑατῶν
[γ]ίνεσθε, ‘‘ for you contradict yourselves.’’
στολή,
“4 long robe”: P Cairo Zen I. 590543? (B.c. 257)
ῥίσκον [χ]ωροῦντα ὅσον στ[ο]λὰς δέκα, ‘a trunk containing
as much as ten robes,’’ P Oxy IV. 839 (early i/a.p.) ἦλθέ
μοι γυμνὸς κεκινδυνευκώς. εὐθέως ἠγόρασα αὐτῶι στολήν,
P Ryl Il. 1545 (a.p. 66) ἱμα[τίω]ν σ[τ]ολὰ[ς] δύο, P Oxy
XII. 144918 (a.D. 213-17) στολὴ καλλαΐνη, “a green robe,”
and Sy// 616 (= 31025)!° (a liturgical calendar from Cos—
¢. B.C. 300) ὁ δὲ ἱερεὺς . . ἔχων τὰ[ν στο]λ[ὰ]ν τὰν ἱεράν.
For στόλισμα see P Tebt II. 598 (a.p. 176-191) βύσσον
στολί(ίσματα), and for στολισμός (2 Chron 9' αἰ, Aristeas
96) see BGU I. 13 (iii/a.v.) εἰς [τ]ειμὴν ὀθονίων βυσσίνων
στολισμῶί(ν).
76
στόμα
στόμα.
For στόμα the ‘‘mouth”’ of ἃ river or canal, cf. P Strass
I. 55° (ii/a.D.) δίδομεν τοὺς ὑπογεγρα(μμένους) els acero-
φυλᾳκίαν ἀπὸ στώματο[-] (1. στόματο[ ]) ΨιΓ[[α]]ναλί )
(“the canal Psinal( γ᾽} ἕως κτήματος ἀμπελί(ικοῦ)
σίου Λεοντᾶτος, and OG/S g0** (Rosetta stone—B.C. 196)
τὰ στόματα τῶν ποταμῶν, ‘the mouths of the canals.”
For στόμα in prepositional phrases see P Giss I. 3612
(B.c. 161) at τέτταρες λέγουσαι ἐξ ἑνὸς στόματος γραίμ-
ματεῖ) Νεχούθει (with editor’s note and cf. Ac 2214), and
the common καθὼς kal ἐν στόματι ὑπηγόρευσα, as in P Mon
I. 1134 (a.p. 586). Στόμα πρὸς στόμα, as in 2 Jn™, 3 Jn,
occurs in the Berlin magic papyrus 139, ed. Parthey in Adz.
d. kinigl. Akad. d. Wissenschaften, Berlin, 1866, p. 121.
The ‘‘ Hebraisms” involved in such phrases are discussed
by Moulton Pro/eg. p. 99f.
στόμαχος,
in early Greek writers = “" throat,” but afterwards extended
to ‘‘stomach,”’ as in 1 Tim 52%, its only NT occurrence: cf.
P Leid W2viii. 36 (ji/iii A.p.) (= 11. p. 145) ἀμφοτέρας (sc.
χεῖρας) ἐπὶ τοῦ στομάχου. The word is used metaph. in
P Oxy III. 53314 (ii/iii a.p.) ὕ[ν]α μὴ ἔχωμεν cropdxov[s]
μηδὲ φθόνον, ‘that we may not be caused vexation and
annoyance” (Edd.): cf. Vett. Val. p. 216% γέγονε στόμαχος
(‘“‘anger’’) πρὸς δουλικὸν πρόσωπον.
στρατεία
(for the spelling, see Deissmann BS Ρ. 181 f.) ‘‘ military
service”: P Fay 914 (Α.Ὁ. 99) Avklor Βελλήνῳ Γεμέλλωι
ἀπολυσ[ί)μωι ἀπὸ στρατείας, ‘to Lucius Bellenus Gemellus
discharged from military service,” BGU I. 140! (time of
Hadrian) ο[ὃ]ς οἱ γονεῖς αὐτῶν τῷ τῆς στρατείας ἀνείλα[ν]το
χρόνῳ, Gnomon (= BGU V. 1) 34 (¢ A.D. 150) τοῖς ἐν
στρατείᾳ καὶ ἀπὸ στρατείας οὖσι συνκεχώρηται δια-
τίθεσθα[ι] καὶ κατὰ Ῥωμαϊκὰς καὶ “Ἑλληνικὰς διαθήκας,
and 2. 62, and BGU II. 6251} (beg. iii/A.D.), as read by
Olsson Papyrusbriefe p. 114, ὕδατε (= οἴδατε) τὴν ἀνάγκην
τῆς στρατείας. In the inscr. Preisigke 293) (Ptol.) ὁμοῦ
τὴν τιμὴν τῆι θεῶν στρατείαι "Apne συνμάχωι, Διὶ
᾿Ολυμπίωι κτλ., στρατείαι would seem ἰὼ have the
meaning ‘‘army” like στρατιά (¢g.v.), and this meaning
is also given by the editors to the word in P Oxy I. γι
(A.D. 303) τῶν τε ἡμετέρων τέκνων ἐν στρατείᾳ ὄντων Kal
ἀπασχολ[ο]υμένων ἐπὶ τῆς ἀλλοδαπῆς, “ my sons are in
the army and absent upon foreign service,” but the translation
‘€on military service ” is equally possible.
For the metaph. use of στρατεία, as in 2 Cor τοί,
1 Tim 118, 4 Macc 9%, cf. Epict. iii. 24. 34 στρατεία tls
ἐστιν ὁ βίος ἑκάστου καὶ αὕτη μακρὰ καὶ ποικίλη, and
Maxim. Tyr. xix. 4 στρατηγὸν μὲν τὸν θεόν, στρατείαν δὲ
τὴν ζωήν, ὁπλίτην δὲ τὸν ἄνθρωπον.
στράτευμα,
“ἃ body of soldiers’? (Mt 227, a/.): cf. BGU I. 26619
(A.D. 215-16) εἰς τὰς ἐν Συρίᾳ κυρι[αἸκὰς ὑπηρεσίας τῶν
γενναιοτάτω[ν] στρατευμάτων, Ostr 1595* (A.D. 258) ὑπὲρ
τιμ[ἢς] ἐλαίου τῶν ἐνταῦθα στρατευμάτωϊν, and Sy// 350
(= 3768)® (B.c. 31) αὐτὸς (Augustus) δὲ μετὰ τοῦ] στρατεύ-
ματος ὑγίαινον. For an important discussion of Lk 231}
592
στρατηγός
σὺν τοῖς στρατεύμασιν = ‘with his forces,” see A. W.
Verrall in JTS X. (1909), p- 340f.
στρατεύομαι
is common in the general sense “serve in the army,” ‘am
a soldier’? (whether on active service or not). See e.g.
P Rev Lxxiv-6 (gc. 259-8) τῶν στρατευομένων Kal τοὺϊς
SOG a0 OND ] κλήρους πεφευκότων, P Tebt 1. 515
(B.c. 118) τοὺς στρατευομένους “EAAnvas, “the Greeks
serving in the army”’ (Edd.), 74. 2745 (B.c. 113) ἀπό Te
τῶ]ν στρατευομένων καὶ τῶν ἄλλων τῶν τόπους κατ[ο]ικούν-
των, ‘from those in the army and the other inhabitants of
the district ” (Edd.), P Amh II. 32? (ii/B.c.) where certain
στρατενόμενοι defend themselves against the charge of
returning for taxation purposes their κλῆροι at less than their
true value, P Lond 1171 verso (c)? (A.D. 42) (= ΠῚ. p. 107)
where a distinction is drawn between στρατευόμενοι *‘regu-
lar soldiers” and μαχαιροφόροι ‘‘armed attendants upon
officials” (see further the editors’ note ad P Tebt I.
351%), P Hamb I. 3138 (A.D. 103) ἀπογραφὴν περιέχουσαν
ἐστρατεῦσθαι αὐτὸν [ἔ]τεσι Ks, and P Oxy XIV. 1666%
(iii/A.D.) φθάνω δὲ ὑμεῖν πρότερον γεγραφηκὼς περὶ τοῦ
μεικροῦ Παυσανίου ὡς εἰς λεγιῶναν στρατευσάμενον, “1
have previously written to you about the little Pausanias
becoming a soldier of a legion’”’ (Edd.).
The idea of active service seems to be implied in such
passages as P Par 6317 (B.c. 164) (= P Petr III. p. 34)
where the cattle belonging ἄλλοις Tots στρατευομένοις are
impressed into the service of the State, P Grenf I. 213
(Will—s.c. 126) τὸν μὲν ἵππον ἐφ᾽ οὗ στρατεύομαι, BGU
IV. 10977 (Claudius/Nero) ἀπῆλθεν εἰς παρεμβολὴν στρα-
τεύσαφθαι, cf. 8, Ρ Ryl II. 189° (Α.Ὁ. 128) receipt for
cloaks ts <o>tpatiwtikas χρείας τῶν ἐν τῇ ᾿Ιουία)δαίᾳ
στρατευομένων, ‘for the needs of the soldiers serving in
Judaea’’ (Edd.), and P Oxy VIII. 1103° (a.p. 360) τῶν
νεολέκτων τῶν στρατευθέντων, ‘the new levies raised by us
for military service ’’ (Ed.).
For the metaph. usage, as in 2 Cor 103 al., cf. BGU IV.
1127%8 (p.c. 8) ἐὰν δὲ κατά τι στρατεύηται o’ArodAdytos ἐν
τοῖς κατὰ τὴν παραχώρησιν, where Schubart notes that the
meaning must be “ Schwierigkeiten, Umstande machen,’’
“make difficulties, troubles,’’ comparing 23, 11317° (B.C. 17).
This is rather like our phrase, ‘‘ He has been in the wars.”’
Cf. the use of μάχομαι in the sense of “quarrel ”’ (Sco¢ézce,
“fecht’’), e.g. Menander Fragm. p. 86, No. 302° γυνὴ
κρατεῖ πάντων, ἐπιτάττει, μάχετ᾽ ἀεί. The use illustrates
the large metaphorical application of the term in the NT.
Cumont Les Religions Orientales Ὁ. xiv ff. (Engl. Tr. pp. xx,
213f.) has collected a number of passages on the ‘‘ Salvation
Army”’ ic ancient times. See also Harnack Militia Chresti
(1905), and Dibelius HZN7 ad 1 Tim 17°.
στρατηγός.
It would take us too far from our immediate object to
discuss the various uses of στρατηγός as a civic and military
title. Convenient reff. to the relevant literature will be
found in Preisigke Fachwirter, p. 158f. See also J. 6.
Tait in J. Ze. Arch. viii. (1922), p. 166 ff. In NT usage the
word is applied (1) to the commander of the Levitical guard
of the temple (Ac 4! a/.), a position next in honour to the
High Priest, and to the Captains of the temple under him
στρατια
ef. Schiirer Geschichte ii. p. 266 (= H/P Div. II.
vol. i. p. 259)), and (2) to the governors or magistrates of the
Roman colony at Philippi (Ac 16%“), ΤΕ is doubtful whether
the ἄρχοντες of v. 19 and the στρατηγοί of ν. 20 are the
same officials according to their Greek or Latin forms of
designation, or whether the ἄρχοντες are the chief magis-
terial authorities and the στρατηγοί, the local magistrates of
the town. Ramsay (S¢. Paul, p. 217f.) is inclined to
distinguish between them on the ground that a concise writer
like Luke would not likely have employed two clauses
where one was sufficient. He adds that in the case of the
Philippian magistrates the title ‘‘ Praetors” was ‘not
but was employed as a ‘‘courtesy
(Lk 22,8;
technically accurate,”
title.”
The designation στρατηγός = praetor 15
occurrence in the papyri, and hardly needs illustration, but
see P Oxy II. 29419 (A.D. 22) (= Selecttons, p. 35), BGU
IV. 109525 (A.D. 57), and P Fay 1185 (a.p. 110).
of constant
στρατιά,
“army,” ‘‘ host”: cf. P Bilabel 3611 (time of Trajan) ἐὰν
ἱκανὴ ἀνάβασις γένηται στρα[τιᾶς], μεθίστίαν)ται καὶ
βασιλικοὶ γ[εωργοί κτὰλ., and the fragmentary Preisigke
1481 (ii/A.D.) ].paria εἶναι, may represent év
σ]τρατιᾷ εἶναι. See also σοῦ, στρατεία.
which
στρατιώτης,
“a soldier”: cf. P Amh II. 39% (letter of a captain—
late ii/B.c.) tots ἄλλοις [στ]ρ[αἸ]τιώται[ς] πᾶσι χαίρειν,
P Oxy II. 2407 (a.p. 37) εἶ μὴν [μὴ συνε]ιδέναι με μηδενὶ
διασεσεισμέϊνωι ἐπὶ] τῶν προκειμένων κωμῶν ὑπὸ [...... 1-
os στρατιώτου καὶ τῶν παρ᾽ αὐτοῦ, “that I know of no
one in the village aforesaid from whom extortions have been
made by the soldier . . . or his agents” (Edd.) (cf. Lk
34), 7. 2769 (a.p. 77) Κλαυδίου Κέλερος στρατιώτου
λεγεῶνος δευτέρας, and 16. I. 645 (iii/iv A.D.) ἐξαυτῆς
παράδοτε τῴ ἀποσταλέντι ὑπ᾽ ἐμοῦ στρατιώτῃ. In P Fay
1355 (iv/a.D.) a son writes to his father urging him to pay
a debt ἵνα μὴ] δόξη plo]e στρατιώτας ἀποστῖλαι ἐπὶ σαὶ
καὶ συνκλισθῇς ἄχρις ἂν πληρώσῃς, ‘that I may not have
to send soldiers after you, and you be put in prison until you
pay” (Edd.). Reference may also be made to P Lond 417
(c. A.D. 346) (=II.p. 299f., Selections, p. 123 f.), where a
praefect asks for the forgiveness of a deserter TlavAw τοῦ
στρατιότη, under circumstances which closely recall the
Ep. to Philemon. For asoldier in the service of the Church,
apparently as its guardian and protector, see P Lond V.
1776} (vi/vii A.D.), with the editor’snote. See also Dibelius
HZNT ad Eph 6”.
For the adj. στρατιωτικός see P Ryl II. 256% (i/B.c.)
where a young man complains that he has been deprived
of Ta λειφθέν[τα poli [πατ]ρικὴν στρατιωτικὴν μάχαιραν,
16. 189% (A.D. 128) ts {ζσ)τρατιωτικὰς χρείας τῶν ἐν τῇ
Tov{a}Saig στρατευομένων παλλίῳλα λευκὰ πέντε, ‘for the
needs of the soldiers serving in Judaea five white cloaks”
(Edd.), and P Oxy I. 7147 (a.p. 303) στρατιωτικὰς
εὐθενίας, ‘supplies for the soldiers” (Edd.).
στρατολογέω,
“Senlist in the army,’’ in NT only in 2 Tim 24. Τὸ the
exx. in LS8 add Jos. Be//. ν. 9. 4 βοηθὸν ἐστρατολόγησε.
593
,
OTPHVLAw
στρατοπεδάρχης.
Mommsen :(Sz¢zn2gsb. d. preussischen Akademie, 1895,
No. XXVII) argues that this word, which occurs in the
TR of Ac 2815, means there prznceps peregrinorum, but
in P Lond 196° (c, A.D. 138-161) (=II. p. 153) the editor
prefers to understand the title as = princeps castrorum, and
compares Mommsen /.c. p. 498. See his note ad /. from
which the foregoing is derived.
We may add references to Vett. Val. p.
στρατοπεδάρχας ναυτικῶν Te καὶ πεζικῶν ἄρχοντας, and
to OGZS 605° (v/A.D.).
761% ποιοῦσι
στρατύπεδον.
For στρατόπεδον = ‘‘soldiers in camp,” ‘‘army,” as in
its only occurrence in the NT (Lk 2139), cf. Prezsigke 42757
(A.D. 216) ᾿Ιουλίαν Δόμναν Σεβαστὴν τὴν μητέρα τῶν
ἀν[ικήτων] στρατοπέδων, and similarly 507 55 (time of Cara-
calla). In BGUIII. 993-7 (B.c. 128-7) ἐν τῶι τοῦ βασιλέως
στρατοπέδωι, the word seems to have its ordinary meaning
“camp.”
στρεβλόω,
which is used metaph. = “‘ pervert, strain” in 2 Pet
315, is found ina broken context in BGU I. 195} (ii/A.D.)
.] στρε[βλώ]σαν[τ]ες τοῦ στρατιωτικοῦ. [. . . Seealso
Wiinsch 4F 315 as cited s.v. mvéw. A new ex. of the lit.
meaning “‘torture”’ occurs in Herodas II. 89 λαβών, Θαλῆ,
στρέβλου pe, “here, Thales, take me and torture me”’
cf. also Veta Epicuri VI. 118 κἂν στρεβλωθῇ δ᾽ ὁ σοφὸς
εἶναι αὐτὸν εὐδαίμονα, ‘and even if the wise man be
0 «6 27
put on the rack, he is happy” (Bailey).
στρέφω,
“turn”; (1) act.—P Lond 121°88 (iii/a.D.) (=I. p. 106)
ἄρκτε. .. ἡ στρέφουσα τὸν ἄξονα, (2) reflex. mid.—P Leid
W ‘87 (ji/iii A.D.) (= II. p. 101) λέγε στρεφόμενος, (3)
reflex. pass. —P Oxy I. 33% ὃ (late ii/a.p.) otp[a]pels καὶ
ἰδὼν Ἡλιόδωρον εἶπεν ἘΝ
For the form ἐστρεμμένα (for ἐστραμμένα) in P Eud 281
(before B.C. 165) see Mayser Gr. i. pp. 19, 410. The
verbal στρεπτός occurs with doubtful meaning in Aristeas
58.
On {με΄ relation of στρέφω and its compds. to the
Scriptural idea of ‘‘ conversion,” reference should be made
to a paper by Field, (Votes p. 246 ff. (see s.v. ἐπιστρέφω).
στρηνιάω,
first met with in the Middle Comedy (Rutherford WP
p- 475) =‘‘feel strong and hearty”: cf. the cognate
Lat. strenuus, Engl. ‘‘stern.’’ According to Hesychius
στρηνιῶντες = πεπλεγμένοι. δηλοῖ δὲ καὶ τὸ διὰ πλοῦτον
ὑβρίζειν, καὶ βαρέως φέρειν. It isin this bad sense ** wax
wanton” through wealth etc. that the verb is used in
Rev 187-9: cf. P Meyer 20° (15¢ half iii/A.D.) μὴ στρηνιάτω
Aovkids, ἀλλὰ ἐργαζέσθω. The comp’ καταστρηνιάω in
1 Tim 5! is rendered by Souter ‘‘exercise my youthful
vigour against’’: for similar kata-comp%s see Blass-
Debrunner Gr. ὃ 181.
oTpnvos
στρῆνος,
“*wantonness,”’ ‘‘ luxury” (Rev 188). Apparently the
earliest instance of this word is in the iv/B.c. comic poet
Nicostratus (see Kock CAF ii. p. 230, No. 42), if the frag-
ment is genuine. Unfortunately the word stands alone
without context. It occurs later in Lycophron 438 (iii/B.c.)
and the LXX: cf. 4 Kingd 1978 τὸ στρῆνός cov ἀνέβη
ἐν τοῖς ὠσίν pov—said of the Assyrian King.
στρουθίον,
“αι βραυζον " (ΜῈ ro™ 31, Lk 125. The word is a
dim. of στρουθός which is found in the food account P Oxy
VI. 9208 (ii/iii A.D.) στρουτ(οῦ) (Δ στρουθ(οῦ)) μεγάλ(ου)
δραχμαὶ ἢ. The editors think that the reference is to an
ostrich, and that the 8 drachmae may be part payment, in view
of 1.15. They also refer to P Lips I. 97 **viti- 18, 20; xxix. 19, 21
(A.D. 338), where there are entries of an artaba els τὰ
στρουθῶν. See also P Lond 239" (c. A.D. 346) (= II. p. 298).
It must be added that from a fragment of the commercial
law dealing with tariffs issued by the Emperor Diocletian in
ili/A.p. it appears that of all birds used for food sparrows
were the cheapest, thus throwing a fresh light upon our
Lord’s use of them in Mt 10?8#, Luke 126f (see Deiss-
mann LA, p. 272 ff.).
For a proper name Στρουθείν (-(v for -ίον) see Letronne
90! (i/B.c.) with the editor’s note. In spite of the difference
of meaning, στρουθός has been connected with Lat. /urdus,
Engl. ‘‘thrush,” ‘‘throstle ’’ (Boisacq, p. 920).
στρώννυμι, στρωννύω.
With the use of the pass. in Mk 1418 cf. P Lond 1164 (λ) 7
(A.D. 212) (=III. p. 164) πλοῖον... ἐστρωμένον καὶ
σεσανιδ[ωἸμένον, ‘a ship furnished and boarded over.” In
P Oxy I. 1382289431 (4.p. 610-11) a ‘‘ contractor of the race-
course ’’ undertakes στρῶσαι τοῖς Te περιβλέπτοις διοικηταῖς
kal λαμπροτάτοις χαρτουλαρίοις, “to find mounts for the
noble superintendents and the most illustrious secretaries”
(Edd.). Preisigke (γον ἐγ. s.v.) refers to an inscr. from
Roman Egypt published in Avchiv ii. p. 570, No. 150,
Φιλαντίνος ὁ Kal ᾿Αμμώνιος ἔστρωσεν διὰ Διοσκύρον
πατρὸς ἐκ τοῦ ἰδίου. The comp? συνστρώννυμι is found in
P Petr IIT. 43 (2) recto’ 15 (B.c. 246) συνστρώσας σχοινίοις,
“‘having made a network of ropes,” see the editor’s note on
p. 127 where for συνστρώννυμι = “pave,” reference is
made to Sy// 537(=*969)*' (B.C. 347-6) συνστρώσει τὸ
ἔδαφος λίθοις. Καταστρώννυμι, ‘spread out,” occurs in
PB Dor Ter vtt28s (pics 116}: ΞΕῸ ΤῊΣ
The subst. στρῶμα is common, e.g. PSI VI. 593%
(iii/B.c.) σκεύασόν pot στρώματα τρία ava μν(ᾶς) p, P
Bilabel 71° (i/A.D.) ἀπέϊστειλα ἐπιστολὰς περὶ τῆς]
στρωμάτων καϊτασκενῆςΘ, P Oxy X. 12777 (A.D. 255)
ὁμολογῶ πεπρακέναι σοι tplkAwwlo]y στρῳμάτῳν λινῶν,
“T acknowledge that I have sold to you ἃ three-sided
couch with linen coverings” (Edd.). Ina will of B.c. 123,
published by GH in Archiv i. p. 63 ff., the testator be-
queaths all his property to his wife, ‘‘ except a mattress and
a bed apiece” (πλὴν στρώματος ἑνὸς kal κλείνης) to his two
sons—perhaps, as the editors suggest, the Egyptian method
of ‘‘cutting off with a shilling.”
For the dim. στρωμάτιον, cf. PSI IV. 4013 (iii/B.c.) τὸ
594 σύ
στρωμάτιον ὑπὲρ οὗ σοι καὶ σήμερον διελεγόμην, and P Oxy
XIV. 16453 (A.D. 308) στρωμάτια τριβακὰ δύο, “two worn
mattresses,” and for στρῶσις cf. 2. 163177 (A.D. 280) τῆς
στρώσεως τοῦ χοῦ, ‘the spreading of earth,” and PSI III.
225° (vi/A.D.) μίαν στρῶσιν ἀκκουβίτου, “one spreading
of the couch”’ (cf. the verb in Ac 9%).
στυγητός.
For this NT dm. εἰρ. (Tit 33) = ““ hateful,’ ““Παϊεά,᾿ cf.
Philo de Decalogo 131 (ed. Cohn) στυγητὸν καὶ θεομίσητον
πρᾶγμα.
στυγνάζω,
“‘am gloomy,” ‘‘am sad” (Mk 1072): cf. P Leid Νὴ ν- 5
(ii/iii A.D.) (=II. p. 40) γελῶν ἐστύγνασε, and similarly
xi. 53, xi. 1. For adj. στυγνός cf. PSI I. 281 (magic tablet-—
(ιν A.D.?) στυγνοῦ σκότους, cf. 2°, and see Mt 16°; and
for adv. otvyvotépws cf. BGU VI. 13018 (ii/i 8.6.) ἠγωνίασα
μή ποτε στυγνοτέρωϊς ἔχεις τὰ πρὸς ἐμέ.
στύλος,
“pillar’?: BGU VII. 1713! (ii/iii A.D.) στύλων povo-
λίθων, P Giss I. 6913 (A.D. 118-19) διὰ τὴν τοῦ πεντηκοντά-
ποδος στύλου καταγωγὴν πλεῖστα κτήνη ἔχομεν, and BGU
IV. τοχϑι8 (ii/a.p.) πρὸς χρείαν τῶν τοὺς στύλ[ους
ἐΠργαϊ[οἹμένων. See also the diminutives in P Iand 11%
(iii/A.D.) κόμισον δὲ ἕν στυλάριν and OG/S 3328 (B.c. 138-
132) ἐπὶ στυλίδος pappaplyys. A new adv. στυλοειδῶς,
“fin the form of a pillar,” is found in Epicurus Z/. II. 104
(ed. Bailey).
The metaph. usage of στύλος, as in Gal 2%, is common
to classical, Jewish, and Christian writers: see Suicer
Thes. 5.
Στωϊκός
is the original spelling in Ac 1718 B, the form Στοῖκός in
δ ADE al. being due to the influence of στοά (cf. Moulton
Gr. ii. p. 73).
σύ,
“thou” (for enclitic forms, cf. Blass Gr. p. 165). On
the emphasis to be attached to the pronoun in the difficult
Mt 26% σὺ εἶπας, ‘‘ you say it,” ‘‘the word is yours,” see
Proleg. p. 85. For the personal pronoun taking the place
of the reflexive, cf. P Tebt I. 20° (B.c. 113) χαριεῖ σὺν
σοὶ αὐτὸν εἰσαγαγών, “you will do mea favour by personally
introducing him” (Edd.), and 2. 3013 (B.c. 115) καλῶς
ποιήσεις [[. .]] συντάξας καὶ παρὰ σοὶ ἀναγράφειν εἰς
αὐτὸν ἀκολο[ύθω]ς, *‘ please order the land to be entered
accordingly on your list too under his name” (Edd.): see
further Mayser Gr. II. i. p. 67, and for the indirect reflexive,
see Ζό. pp. 68, 71.
One or two irregular forms which occur in the vernacular
may be noted—oé for ool, P Oxy IV. 744° (B.c. 1)
(= Selections, p. 33) ἐὰν εὐθὺς ὀφώνιον λάβωμεν ἀποστελῶ
σε ἄνω, 7. I. 119% (ii/iii A.D.) (= Selections, p. 103) οὐ μὴ
γράψω σε ἐπιστολήν, οὔτε λαλῶ ce, οὔτε υἱγένω σε: σέν for
σέ, P Lond 41719 (c. A.p. 346) (ΞΞ 11. p. 299, Selections,
p. 124), ἐπειδὴ ἀσχολῶ ἐλθῖν πρὸς] σὲν αὐτεημερέ (1. αὐταὶ
ἡμέραι) : ἐσοῦ for σοῦ, P Oxy III. 5314 (ii/A.p.) τοὺς per
ἐσοῦ πάντας, 26. I. 119% (ii/iii A.D.) (= Selections, p. 103)
συγγένεια
ἢ οὐ θέλις ἀπενέκκειν (1. ἀπενεγκεῖν) μετ᾽ ἐσοῦ εἰς ᾿Αλεξαν -
δρίαν ; cf. also Dieterich Unéersuch. p. 190 ff. For the phrase
τί ἐμοὶ καὶ σοί ; in Jn 2%, see s.v. ἐγώ, and add a note by
Ὁ. Lattey in /ZS xx. (1919), p. 335 f., where the words are
taken as = “‘let me be.” See also Epict. iv. 2. ὃ μηδέν σοι
καὶ αὐτοῖς (sc. ἔστω).
συγγένεια,
“‘kinship,” and hence collectively ‘kinsfolk,” ‘‘ kindred”
(Lk 184, Ac 7314) : cf. P Oxy III. 4879 (A.D. 156), where a
petitioner states that he had been appointed guardian to two
minors seeing that neither on their father’s nor on their mother’s
side had they any other persons who could undertake the
duty from ties of kinship—ek {x} τῆς συνγενίας αὐτῶν, and
P Bouriant 2519 (v/A.D.) προσαγόρευε πᾶσαν τὴν συγγένειαν
“ἡμῶν. See also the sepulchral inscr. Sy// 895 (= 51245)"
(iii/A.D.) ὃ πατήρ pe ἀνέστησε ἥρωα συνγενείας (cum Lave
familiaré Romanorum—Ed.).
συγγενεύς,
‘*relative.” The dat. plur. συγγενεῦσι (Mk 64, Lk 244
1 Macc τοῦ A—WH Woves*, p. 165) can be cited from the
Pisidian inscr. /HS xxii. (1902), p. 358 No. 118; but
συγγενέσι is found in P Par 1574 (8.6. 120), P Tebt I.
61(6)* (B.c. 118-7), ad.
συγγενής,
“‘relative,’ with reference to blood-relationship: cf.
P Grenf Il. 78! (a.p. 307) cvyye[vets ἀ]δελφοί, and
P Fay 1. 1154 (A.D. 101) ἀγόρασον ἡμῖν Siar συγενῆ
χυρίδια (2. συγγενῆ χοιρίδια), “" buy us two pigs of a litter”
(Edd.). See also Aristeas 7 οὐ μόνον κατὰ τὸ συγγενὲς
ἀδελφῷ καθεστῶτι, ‘not only does thy character shew thee
to be my brother by birth ’’ (Thackeray).
The word is common along with κύριος in the sense of
“‘suardian kinsman”: eg. BGU III. 97538 (a.p. 45)
(= Selections, p. 42) peta γυρίου τοῦ ἑ(α)υτῆς συνγηνὸς
Σαταβοῦς, ‘“‘along with her guardian kinsman Satabous,”
P Tebt 11. 381° (a.D. 123) (= Selections, Ὁ. 77) Θαῆσις
+ + + μετὰ κυρίου Tod ἑαυτῆς συνγενοῦς Κρονίωνος, 20. 3111}
(A.D. 134), and P Lond 9038 (early ii/a.D.) (=III. p. 116).
For the extension of the word to denote all of the same
nationality (as in Rom 935) or of the same ¢77zée (as in Rom
167 11,21), see W. M. Ramsay ΟΖέζες p. 1771. For the first
of these uses we may cite the difficult phrase ovyyevets
κάτοικοι, as in P Tebt I. 61(4)*9 (B.c. 118-7) τῶν στρατευο-
μένων ἐν τοῖς συγ[γ]ενέσι τῶν κατοίκων ἱππέων, 7). 62°8
(B.c, 119-8) συγγενῶν κατοίκων ἱππέων : see GH ad τό. 329,
where the suggestion is thrown out that the class referred to
is perhaps to be connected with an arrangement by ‘‘nation-
alities.”” Schubart (drchivii. p. 153) thinks that the reference
is rather to a special class of κάτοικοι, perhaps ‘‘a more
distinguished regiment ” (‘‘ein vornehmeres Regiment ”’).
In any case this may lead us to the use of συγγενής as the
highest honorific title introduced by the Ptolemies (cf. the OT
apocryphal books and the use of ‘‘ cousin”’ by the King of
England): see e.g. P Amh II. 361 (c. B.c. 135) βοήθω[ι]
συνγενεῖ Kall ἐπιστρ]ατήγωι kal στρ[αἸτηγῶι τῆς Θηβ[αί-
δΊ]ος, and from the inscrr. OG/S 104° (c. B.C. 190) Χρύσερμον
. τὸν συγγενῆ βασιλέως ΤΙτολεμαίου καὶ ἐξηγητήν, 16.
2
Ὁ συκάμινος
137° (B.C. 146-116) Λόχον τὸν συγγενέα [καὶ] στρατηγόν,
and Perg 2485) (B.C. 135-4) ᾿Αθήναιος 6 Σωσάνδρον vids,
τοῦ γενομένου ἱερέως τοῦ Καθηγεμόνος [Atlovicov Kal
συντρόφου τοῦ πατρός μου, ὅτι μὲν ἡμῶν ἐστὶ συ[γ]γενής.
συγγενίς,
“‘kinswoman,” a late form (Lob. Phryn. p. 451 .}, is
found in the NT only in Lk 135: cf. P Amh II. 89
(A.D. 184) τῇ συνγενίδι μου... πρὸς γάμον συνελθ[ώ]ν,
“being married to my kinswoman,”’ and from the inscrr.
BCH xxiv. (1900), p. 33917 συνγενίδος. See also Blass-
Debrunner ὃ 59. 3 and Psaltes Gr, p. 152.
συγγνώμη.
See 5.u. συνγνώμη.
συγκ--
See passint συνκ---
συγκυρία.
With the phrase κατὰ συγκυρίαν in Lk 10%! we may
compare κατὰ δέ τινα συν(τυχεί)αν τελευτήσαντος αὐτοῦ
ἐν τῆι Διο(σπόλλ)ει in P Tor II. 853 (B.c. 119).
For the verb see P Hib I. 8219 (B.c. 239-8) περὶ τῶν els
ταῦτα συγκυρόντων, ‘in all that concerns this,” and its
common use in connexion with the ‘‘appurtenances”’ of a
house, e.g. P Tebt II. 38112 (a.p. 123) (= Selections, p. 78)
οἰκίαν καὶ αὐλὴν Kal τὰ συνκύρωντα (for form see OG/S
Ρ- 117) πάντα. Συγκυρέω is similarly used in P Oxy VI.
9072 (A.D. 276) χρηστήρια καὶ συνκυροῦντα πάντα,
“utensils and all appurtenances.”’ Inthe Greek Pentateuch
συνκυροῦντα is one of the four terms to denote ‘‘ suburbs "’
(see Thackeray Gr. i. p. 4 n.4): cf. P Lond 604? (A.D. 47)
(=IIL. p. 71) παρὰ. . . Ywrn[ptxo(v) kwpoypapp(atéws)
KpokoSe(Awy πόλεως kal τ[ῶν σ)]υνκυρουσῶν κωμῶν.
συ χες
See passim συνχ-
σύγχυσις,
“confusion,” ‘‘ disturbance’ (Ac 1938): cf. P Flor I. 3619
(beg. iv/A.D.) τὸν γάμον ἐν συνχίσι (/. συγχύσει)
ποιῆσαι, P Cairo Preis 415 (A.D. 320) ἵνα μηδεμίᾳ σ[ύ]νχυ-
σις κατὰ τοὺς αὐτοὺς (sc. καρποὺς) γένηται, ἐπιδίδωμι κτλ.»
and Syl/ 316 (-- 5684)7 (B.c. 139?) ἀρχηγὸς τῆς ὅλης
συγχύσεως. See also Epicurus 2. 11. 88 οὗ (sc. κόσμου)
λυομένου πάντα τὰ ἐν αὐτῷ σύγχυσιν λήψεται, ‘* whose
dissolution will cause all within it to fall into confusion ”
(Bailey), and Cicero ad Aét. vi. 9. 1 σύγχυσιν /itterularum,
vii. 8. 4 σύγχυσιν τῆς πολιτείας.
The verb ovyxéw is seen in BGU II. 5301" (i/a.p.)
(= Selections, p. 61) ὃ ὑδραγωγὸς συνεχώσθη ὑπὸ τῆς
ἄμμου, “the water-channel was choked with sand,” and
similarly P Tebt I. 5012. 21 (p.c. 112-1). Cf. also P Lond
1177935 (A.D. 113) (= III. p. 189).
ovl—
See συνΐ---
συκάμινος,
‘a mulberry tree” (Lk 17%): cf. P Cairo Zen I. 59083%
(B.C. 257) συκάμινος C, where C is perhaps = ἡμιωβέλιον,
συκὴ
P Leid Civ-14 (B.c. 160-159) (= UPZ i. p. 403) [[ζύτον]]
συκαμίνου (δραχμὰς) 5, P Grenf II. 164 (B.C. 137) πεπρακέναι
τὴν ὑπάρχουσαν αὐτοῖς συκάμινον, P Tebt II. 343° (ii/A.D.)
συκάμινος a φοι(νικῶνος) a, BGU II. 4927 (A.p. 148-9)
π]ροκειμένῃ συκαμείνῳ KAGSo[ .. ., and P Lond 121558
(ili/A.p.) (= 1. p. 91) γάλα συκαμίνου.
See also the form συκαμίνεον in P Flor I. 503? 56 (a.p. 268),
and the compd. in P Hib I. 70 (a)® (B.c. 229-8) apo(uvpav)
K συκαμινοακανθίνου λυτοῦ, ‘20 arourae of smooth (Ὁ)
mulberry—acanthus land’ (Edd.). The adj. συκαμίνινος is
found in P Cairo Zen II. 59188° (B.c. 255) περὶ τοῦ πλοίου
τοῦ συκαμινίνου συντάξαι, and P Flor 11. 247% (A.D. 256)
τὸ ξύλον τὸ συκαμείνινον. See also 5.7. συκομορέα.
συκῆ,
‘*fig-tree”? (Mt 2119, αὐ}: PSI V. 4995 (B.c. 257-6)
σπούδασον δὲ kal Kpadas ἀποστεῖλαι τῶν συκῶν. For the
adj. σύκινος see P Cairo Zen I. 590331" (B.c. 257) σύκινα
Xta, ‘*Chian jars containing figs,” and P Tebt II. 513
κοπήτω.
συκομορέα,
“a fig-mulberry” (Lk 195), to be distinguished from
συκάμινος (Lk 17°), ‘fa mulberry.” Hobart (p. 152)
thinks that the distinction may be due to Luke’s medical
knowledge, seeing that both trees were used medicinally.
For the spelling -éa for -ata, cf. Moulton (γ΄. ii. p. 81.
σῦκον,
“a fig’’: P Cairo Zen II. 592698 (B.c. 234) σ͵ήνκων καὶ
ῥοῶν, ‘‘figs and roses,’’ BGU IV. 112018 (B.c. 5) δισχίλια
σῦκα, P Oxy III. 529° (ii/a.p.) σφυρίδιν τραγημάτων
éx@(= 0)v ἀρίθμια σῦκα p, ‘‘a basket of dessert containing
100 figs” (Edd.), 26. XIV. 163174 (A.D. 280) σύκων
θερινῶν . . τετρακοσίων, ‘‘ 400 summer figs,’’and P Flor 11.
176*° (A.D. 256) ἐκ τῆς τῶν σύκων κακίας. This last docu-
ment shows us also the dim. συκάριον---ϑ τέσσαρα κερτύλλια
συκαρίων σαπρῶν. With our ‘‘as like as two peas” cf.
Herodas VI. 60 σῦκον εἰκάσαι σύκῳ. For συκών, “ fig-
garden,’’ as in LXX Jer 517, see BGU 11. 5633-3 (ii/a.p.).
συκοφαντέω.
This verb, which is fairly common in the LXX, but in
the NT occurs only in Lk 313, 19%, is used in P Par 611°
(B.C. 156), where an official warns a subordinate against
certain persons who were making unfair claims—évlwv δὲ
Kal συκοφαντεῖσθαι mpodepopéevwy—as being contrary to
the humane rule of the Ptolemies (4! ὅτι (ταῦτα) πάντα
ἐστὶν ἀλλότρια τῆς τε ἡμῶν ἀγωγῆς) : cf. 26. 15 μ]άλιστα
δὲ τῶν συκοφαντεῖν ἐπιχειρούντων [τελωνῶν. The sense of
“accuse falsely” rather than ‘‘ exact wrongly’ which Field
(Wotes, p. 56f.) prefers in the two NT passages (cf. W. M.
Ramsay in Hastings’ DB V. p. 396 note) comes out still
more strongly in P Tebt I. 43*° (B.c. 118) συκοφαντηθῶμεν,
(ΒΘ): οἱ Σὸν 86
συκοφαντίας τε καὶ διασισμοῦ χάριν, ““οΥ the sake of
calumny or extortion” (Edd.), also P Oxy III. 47238
(c. A.D. 130) οὐ yap... τοῦτο αὐτοῖς els συκοφαντίαν
εὕρημα, ‘this does not afford them an excuse for calumnies”
““be subject to false accusations”
596
—= $=
avAA—
(Edd.), and OG/S 3831? (mid. i/B.c.) ὅπως ἕκαστος...
ἀσυκοφάντητον ἔχῃ τὴν ἑορτὴν εὐωχούμενος, i.e. enjoy the
feast undisturbed by the calumnies of men. The same
sense appears in P Flor III. 382°? (a.p. 222-3) ὑπὸ τοῦ
πραγματικοῦ σε[["]]συκοφαντη[μ]ένος as would appear
from ὅπερ pov κα[τε]ψεύδετο in the next line.
Other exx. of the verb are P Cairo Zen II. 592124 (B.c.
254) ὅπως... [ὑπὸ μ]ηθενὸς συκοφαντηθῶσι, Chrest. 1.
2385 (c. A.D. 117) where the strategus writes warning his
subordinate to see to it that the measuring of the seed
should be so conducted that the native population shall not
suffer, ὅπως μὴ βαρηθῶσιν ἢ παραπραχθῶσιν οἱ ἐνχώριοι
ὁμολό[γη]μα τοῖς συκοφαντουμένοις is followed by ἃ refer-
ence to ὃ ψευδομαρτυρίαν. The subst. occurs in P Flor I.
6® (A.D. 210) in connexion with fiscal matters, τὸ τακτὸν
els τὸ πρόστειμον τῆς συκοφαντίας : see the editor's note.
On the origin of the term συκοφάντης, see A. B. Cook’s
art. in CR xxi. (1907) p. 133 ff., in which he shows that the
word means originally ‘fone who shows the fig,” 1.6. “one
who makes with his hand the sign known as ‘the fig,’” a
prophylactic gesture implying ‘‘ misrepresent in an out-
rageous fashion.”
συλαγωγέω.
In Col 28, the only place where the verb occurs in the
NT, Field (MVofes, Ὁ. 195) prefers the translation ‘‘rob” to
the RV ‘‘make spoil of,’’ on the ground that the latter
suggests ‘‘the idea of the Colossians themselves being carried
off, instead of their (spiritual) treasures,” and by way of
illustration he points to Aristaen, #f. II. 22 τοῦτον
κατέλαβον, ἄνερ, ἐγχειροῦσα συλαγωγῆσαι τὸν ἡμέτερον
οἶκον. But the RV rendering may find support from
Heliodor. 10. 35 p. 307 Bekker οὗτός ἐστιν 6 τὴν ἐμὴν
θυγατέρα συλαγωγήσας (cited by Dibelius HZNT ad /.).
συλάω,
“χοῦ. Exx. of this NT ἅπ. εἰρ. (2 Cor 118) are common
in (a) the papyri—P Ry] II. 13819 (a.p. 34) ἐσύλησέν pov
ἐν τῶι πύργωι ἱκανὰ apyade<t>a, “he robbed me of a
number of tools in the tower” (Edd.), BGU IV. 103678
(A.D. 108) συλήσαντες ὅσα [ἔϊχωι ἐν τῇ κέλλαι, P Tebt
II. 3305 (ii/a.D.) εὗρον τὴν οἰκίαν μου σεσυλημένην, ““1
found my house pillaged,” P Gen I. 475 (a.D. 346) μέχρι
δεῦρο μηδὲν εὑρηκέναι pe ἀπὸ τῶν συληθέντων, and P Lond
4128 (A.p. 351) (=I. p. 280) ἐσύλησέν pe ἔνδων τῆς
οἰκείας : (Ὁ) the inscrr.—Sy/7 190 (= 3.372)" (B.C. 288-281)
ἐϊγχειρήσαντας συλῆσαι τὰ ἀναθήματία, OCS 437°°
(i/p.c.) ἐὰν δέ τις συλη[θ]ῆι ἢ ἀδικη[θῆι Σαρδιανῶν κτλ.,
and Kaibel Addenda 545c! (=p. 528) Τίς Πλάταιαν
σύλησεν ;
For the subst. σύλησις see P Oxy VIII. 1121% (A.D. 295)
ἐκείνοις τοῖς εὐχερῶς συλήσει Kal ἁρπαγαῖς τῶν ἀλλοτρίων
ἑαυτοὺς ἐπιδίδουσι, ‘those who lightly give themselves
over to plunder and robbery of the property of others 3
(Ed.).
συλλ---
See passim συνὰ ---
συλλαμβάνω
συλλαμβάνω,
(1) ‘‘arrest,” ‘‘seize,” as in Mt 2655, a7.: P Cairo Zen
II. 59202? (B.C. 254) ὀρθῶς ἐποίησας συλλαβὼν τὸν ἐκ τοῦ
ζυτοπωλίου ταμίαν, “οι have done rightly in arresting the
steward attached to the beer-house,” P Hib I. 5439 (c, B.C.
245) (= LAE, p. 165) τὸ σῶμα δὲ εἰ συνείληφας παράδος
[[atrd]] Σεμφθεῖ, ‘if you have arrested the slave, deliver
him to Semphtheus,” P Ryl 11. 145° (a.p. 38) συνλαβὼν
᾿Αρτεμίδωρον, “having caught Artemidorus” with hostile
intent, P Oxy II. 283! (a.p. 45) συνέλαβον τὸν σημαι-
νόμενον δοῦλον, ‘I seized the above-mentioned slave,” and
P Tebt IT. 304" (A.D. 167-8) τὸν ἀδελφόν μου ᾿Οννῶφρις
(=ptv) ovdA<ADaBdvres τραυματιαιωνί-- αἷον) ἐποίησαν,
“seizing my brother Onnophris they wounded him ” (Edd.):
(2) “help,” “assist,” as in Lk 57, Phil 42; P Giss I. 1113
(A.D. 118) (= Chrest. I. p. 523) καλῶς οὖν ποι[ήσἼης,
φίλτατε, σ[υ]νλαβόμενος το[ὺ]ς ἐμούς, 23. 254 (ii/a.p.)
συνλαμβανόμενός μοι ἐν τῷ πράγματι, 16. 753 (ii/A.D.)
παρακ]αλῶ σε, ἄδελφε, συνλαβέσθαι [᾿Απολλ]ωνίωι, and
P Oxy VII. 1064? (iii/A.D.) γράφω σοι οὖν εἰδώς σου τὸ
σπουδαῖον ὅπως συνλάβῃς τῴ Απει, “so knowing your
goodness I write to you that you may assist Apis” (Ed.) :
(3) “conceive,” as in Lk 14, a/.: see exx. from medical
writers in Hobart p. orf.
Συνλήβδην, ‘in sum,” “in general,’’ occurs in P Fay 217
(A.D. 134). For σύλληψις see OGZS 9017 (Rosetta stone—
B.C. 196) with the editor’s note, also Preisigke Fachworter
J.v., and for συλλήπτωρ see OG/S 6549 (i/z.c.) Ν]είλωι
συνλήπτορι χαριστήρια.
συλλέγω,
“bring together, collect ’’: P Oxy IV. 743%! (B.c. 2)
τὰ viv ἐπειπέπομφα αὐτὸν πάντα συνλέξαι, ‘‘now I have
dispatched him to collect them all (sc. rents),’’ P Flor ITI.
356: (i/ii A.D.) συλλέγω(ν) τὰ ἐ[κ]φόρια, 16. 11. 1278
(A.D. 256) ἄχ[υρ]ον πανταχόθεν συλλέξας ἵνα θερμῶς
λουσώμεθα" χειμῶνος ὄντος, “he collected chaff from all
quarters that we might wash in hot water during winter,”’
P Oxy VIII. 1160%* (iii/iv a.p.) τὰ σεσύλληχα (for συνεί-
Anxa) δὲ Képpadra> τηρῶ αὐτὰ εἰς τὴν δίκην, “I am
keeping for the trial the money that I have collected’”’
{Ed.), and P Grenf 11. 772% (iii/iv A.D.) (= Selections, p.
120) στυ]νλέξαντες ὅσα εἶχεν καὶ οὕτως ἀπέστητε, “ having
collected all that he had you then went off.”’
For the verb with reference to speech, a use not found
in the NT, see PSI IV. 36822 (iii/z.c.) συνέλεγον αὐτῶι
᾿ἀπίόδ]ος τὸ ἐν[νόϊμιον τῶν αἰγῶν, and cf. 20. 3825
(ii/B.c.) γινώσκεις ὅτι συνειπάμεθά σοι τὴν πρῶιραν
ἐπισκευᾶν τοῦ πλοίου.
1) 66
lecting a fortune he will spend and lose it’”’ (Edd.), and
P Cairo Preis 41? (A.p. 320) πρὸς τὴν τούτων συλλογήν,
“for the collection of these (sc. fruits).’”
συλλογίζομαι,
“reason together ’’ (Lk 205), is found with the meaning
“compute” in such passages as P Tebt I. 823 (B.c, II5),
597
σύμβουλος
=II. p. 41), and Sy/ 510
P Lond 259187 (a.p. go-5) (
) συλλογισάμενοι τό τε Sdveov
(ΞΞ 5364)13 (after B.c. 297
καὶ τὴν τίμη[σιν.
συμβ---
See passim ovvB—
συμβαίνω
is common of events =‘‘come to pass,”’ “happen’”’:
P Petr IT. 19 (2)8 (iii/B.c.) δέομαι οὖν σου βοηθῆσαί μοι
ἵνα μὴ συνβῆι μοι καὶ ἐν τῆι φυλακῆι καταφθαρῆναι
PSI IV. 3401 (B.c. 257-6) νῦν οὖν συμβαίνει αὐτῶι
ἀσχ[η]μονεῖν, Ῥ Hamb I. 273 (8.6. 250) συνέβη οὖμ μοι
ἐνοχληθῆναι (‘be engaged’) ἐμ Φιλαδελφείαι, BGU IV.
1060%8 (time of Augustus) ἡμᾶς δὲ συμβαίνει τὰ καθήκοντα
αὐτῶν διορθοῦσθαι, P Oxy I. τος (Will—a.p. 117-137)
ἐὰν δὲ συμβῇ... ἀδιάθετον τελευτῆσαι, “if I should
happen to die with this will unchanged,’’ P Tebt IT. 335)?
(mid. ii/A.D.) ἐκεῖ οὐκοῦν συμβέβ[ηκε, ‘there therefore it
happened,” and P Oxy VII. 10655 (iii/a.p.) διὰ τὰ
συμβάντα μοι. In 20. 1. 5211 (a.p. 325) we have a report
regarding a daughter who had been injured ἐκ τοῦ συμ-
βάντος πτώματος τῆς οἰκίας αὐτοῦ, “by the fall of his
(her father’s) house which had occurred’”’ (Kdd.).
συμβουλεύω,
“advise,” “counsel,” (1) act.: cf. BGU IV. 10978
(Claudius/Nero) (as amended Berichtigungen, p- 97) οὐ
καλῶς érol[i]noas συνβουλεύσας αὐτῶι στρατεύσασθαι,
P Oxy XIV. 1762! (ii/iii a.p.) Uva αὐτῷ περὶ τούτων
συμβου[λε]ύσῃς : cf. the pass. in 76. I. 118% (late iii/a.p.)
συμβουλευθέντες ὑπὸ τοῦ ἀξιολογωτάτου ᾿Αμμωνίωνος.
(2) mid. : P Petr II. 13 (6)13 (B.c. 258-3) (as amended III.
p- 110) ὡς ἂν o[u]vBovdevoapévwr φα[ζίνηται, “as it
shall appear to you after you have considered the matter,”
OGTS 4417® (B.c. 81) Λεύκιος. [ . Σύλλας ᾿Επαφρόδιτος
δικτ]άτωρ συγκλήτωι συ[νεβουλεύσατο πρὸ ἡμερῶν ἕξ], and
see Herwerden Zex. s.v.
συμβούλιον.
This rare word = “" council,”’ as in Ac 2512, is well illus-
trated by P TebtjIT. 28619 (a.p. 121-138) where the presiding
judge is described as dvac[ra]s εἰς [σ]υμ[βούλιον κ[αὶ
σκεψάμενος (as restored by Wilcken Archiv v.
p- 232): cf. also Ac 26°. Other instances of the word are
BGU I. 288 (a.p. 138-161) κ[αἸθημένων ἐν συμβουλίῳ ἐν
τῷ πραι[τωρίῳ, II. 511/19 (written c A.D. 200) Jv συμ-
Bovdelm . . . . ἐκάθισεν, and P Ryl II. 7529 (judicial pro-
ceedings—late ii/A.D.) ἐν τῷ συμβουλίῳ εἶπεν.
Similarly we may cite Sy/7 316 (=% 684)" (ii/B.c.) μετὰ τοῦ
πα[ρ]όν[το]ς (σ)υνβουλίον, 74. 328 (= °741)8 (after B.c. 88)
ἐπὶ τοῦ συνβουλίο[υ, = coram and 726. 334
= 5747)" 39 αἱ. (8.6. 73).
consilto,
σύμβουλος,
“counsellor,” ‘‘adviser” (Rom 1134 LXX): P Petr II.
13 (6)}1} (B.c. 258-253) γέγραφα δέ cor. . . [σὐμἸβουλόν σε
els TO πρᾶγμα λαβεῖν, where the writer asks advice regarding
a building contract. In a v/a.p. school-book PSI I. 198
the questions are put—Tts στρατηγός ; “Ἕκτωρ. Τίνες σύμ-
5
Συμεών
βουλοι; Πολυδάμας καὶ ᾿Α[Γγ]ήνωρ, and in a sepulchral
inscr. at Alexandria Preisigke 1990 (A.D. 319) a certain
Antoninus is addressed συνκοπιάτα σύνβουλε ἀγαθέ.
- ,
Συμεών.
This name is found in P Amh II. 1521}, (v/vi A.D.) : see
also Preisigke Mamenbuch sv. Deissmann (AS, p. 316)
suggests that the use of Συμεών (for Σίμων) in Ac 151} may
be due to the solemn character of James’s speech.
συμιι---
See passim συνμ.---
συμμορφίζω,
“* share the form of” (see s.v. μορφή), and hence
the experience of,” is found only in Phil 31° and ecclesiastical
writers.
“€ share
συμπ
See passim συνπ ---
συμπαθής,
“sharing the experiences ’’ of others (1 Pet 358): οἷ. OG/7S
456°° (B.C. 27-11) προσενηνεγμένης αὐτῆς (sc. τῆς συγκλή-
Tov) TH πόλει συμπαθέστατα. For the subst. cf. 70. 470"
(time of Augustus) ty τῶν Ἑλλήνων συνπα[θείᾳ. In
Epicurus συμπάθεια has often the general meaning ‘‘corre-
spondence,” e.g. 4. 1. 48, 50 (ed. Bailey). Συμπαθηθῆναι
is one of the numerous list of passive aorists which are found
in the Byzantine chronicles, though not in Attic Greek : see
Psaltes Gr. p. 226.
συμπόσιον,
orig. ‘‘a drinking party,’’ ‘‘a banquet,” e.g. Predsighe
1106° (Ptol.) ot συνπόσιον γευόμενοι φιλαγαθίας ἕνεκεν τῆς
εἰς ἑαυτούς. From this itis an easy transition to the ‘‘room”’
in which the party was given (Hesych, : συμπόσιον" τόπος
εὐωχίας Kal πόσεως) : cf. P Ryl 11. 233° (ii/A.p.) τοῦ
μεικροῦ συμποσίου, ‘the small dining-room,” P Oxy VIII.
112814 (A.D. 173), the lease at a rent of 20 drachmae per
annum of a dining-room and the store-chamber within it—
τὸ συμπόσιον Kal τὴν ἐντὸς αὐτοῦ κέλλαν, 10. 1. 761%
(A.D. 179) συμπόσιον καὶ κοιτῶνα, and 16. VIII. 115959
(late iii/A.p.) ἔνεγκον τὸ τυλάριον τ[ὸ] παλαιὸν τὸ ἐν τῷ
συμποσίῳ ἄνω, “bring the old cushion that is up in the
dining-room "’ (Ed.). In P Flor I. 57 (a.p. 244-5) συμπόσιον
ὑπερῷον, συμπόσιον appears to be used as an adj.
In Mk 689 συμπόσια συμπόσια the word is extended to
the ‘‘companies”’ of diners: the construction can no longer
be regarded as Hebraistic, see Pro/eg. p. 97.
συμφ---
See passim συνφ---
συμφέρω.
From its trans. use ‘‘ bring together,”’ as in Ac 19}%,
συμφέρω passes into the intrans. sense ‘‘come together,” as
e.g. of marriage union in P Oxy III. 496!° (a.p, 127)
σ]υνφερομένων δ᾽ αὐτῶν εἴη μὲν ὑγεία, ‘when they come
together, may they enjoy health,’’ and so 26, 4971} (early
/A.D.).
98
συμφωνέω
The impers. συμφέρει, “it is expedient,’’ is specially
common, e.g. P Fay 1127 (a.D. 99) συνφέρι yap... -
αὐτὸν [σ]καφῆναι, ‘for it isan advantage that it should be
dug,’’ P Oxy III. 47144 (speech of an adyocate—ii/a.D.)
ovvdé[per τοίνυν τοὔλαττον pdvjov ὁμολογεῖν, ‘it is best
to acknowledge only the lesser fault’? (Edd.), P Ryl II.
24471 (ili/A.D.) οὐ συμφέρει ἀγοράσαι, ‘it is inexpedient to
buy,’’ P Oxy I. 121} (iii/A.p.) οὕτως ποίησον, kal συνφέρει,
and 26. IX. 122019 (ili/A.p.) τοῦτο συνφέρι εἵνα (for constr.
ef. Mt 5°°; 7 γοΐες. p. 210) μὴ ἀπόληται ἀμελίᾳ, ‘this will
be of use to prevent their perishing of neglect ’’ (Ed.).
For the participle, as in Ac 207°, Heb 1229, cf. PSI IV.
4401° (i1i/B.C.) πρὸς τὸ συμφέρον αὐτῶι, and P Auh II. 3375
(c. B.C. 157) τούτου yap γενομένου οὐθὲν τῶν ὑμῖν συμφερόν-
τῶν διαπεσεῖται, ‘for if this is done, your interests will not
suffer damage ”’ (Edd.).
σύμφορος.
For τὸ σύμφορον used as a subst. = “profit,” ‘“advant-
age,’’ as in 1 Cor 73°, 1083, cf. P Oxy XIV. 1676® (iii/a.p.)
τὸ σύνφορόν σοι ποίει, ‘do what suits you’’ (Edd.). For
συμφορά see P Oxy VIII. 1121! (a.p. 295) ὡς ἐμοῦ περὶ.
τὴν συμφορὰν οὔσης, “while I was occupied with my
trouble ’’ (Ed.), and Bacchyl. XIII. 3 f. συμφορὰ δ᾽ ἐσθλόν
τ᾽ ἀμαλδύνει βαρύτλατος μολοῦσα, “fortune can crush
worth, if she comes fraught with suffering” (Jebb).
συμφυλέτης,
“fellow-countryman.”’ For the force of this word, which
is found only in 1 Thess 215, cf. Milligan Zhess. ad 7, and
Intr. p. liii, Rutherford WP p. 255f. illustrates the
frequency of similar compounds in late Greek.
σύμφυτος,
“cultivated, planted”: cf. P Grenf II. 287 (B.c. 103)
μερίδα ἀμπελῶ(νος) συνφύτου, BGU IV. 1120°° (B.c. 5) τὰ
μεμισθωμένα σύμφυτα Kal εὐθηνοῦντα, ‘‘the land leased
planted and flourishing,’ P Oxy IV. 7293 (a. D. 137) σύνφυτσ
Kal ἐπιμεμελημένα kal καθαρὰ ἀπό τε θρύου kal βοτάνης kal
δείσης πάσης, ‘planted, well cared for, free from rushes,
grass and weeds of all kinds’’ (Edd.), and 76, XIV. 163154
(A.D. 280) τὰ μισθούμενα σύμφυτα, ‘the land leased to us
under cultivation.’”” For σύμφυτος in Rom 6° = ‘‘ grown
along with,” ‘‘united with,’’ cf. Field (Votes, p. 155, and for
the subst. σύμφυσις see Aazbe/ 502*° (ili/iv A.D.) μύσιν θεῶν
τίς μοι δότω Kal σύνφυσιν. The verb συμφύω occurs in
P Ryl II. 427 Fr. 88,
> 6
συμφωνέω,
‘“‘agree with,” ‘“‘agree together’’: P Lond 11664
(A.D. 42) (= IIL. p. 104) συνπεφωνηκέναι αὐτῶι, P Oxy IT.
2607 (A.D. 59) κα[τ]ὰ [τὰ] συ[μ]φωνηθέντα ἐμοὶ Kall}
᾿Αντ[ι]φ[ά]νει, “in accordance with what was agreed upon
between me and Antiphanes’”’ (cf. Ac 5%), 2d. VIII. 1148°
(question to the oracle—i/A.D.) εἶ βέλτειόν ἐστιν Pavlay τὸν
υἱό(ν) pov Kal τὴν γυναῖκα αὐτοῦ μὴ συμφωνῆσαι νῦν τῷ
πατρὶ α(ὐτοῦ) ἀλλὰ ἀντιλέγειν, ‘is it better for my son
Phanias and his wife not to agree now with his father, but to
oppose him?’’ (Ed.), 24. III. 530° (ii/A.D.) μὴ ἀγωνία δὲ
περὶ ἡμῶν, οὐθὲν yap φαῦλον περὶ ἡμᾶς ἐστίλ]ν kal συμ-
φωνοῦμεν ἀλλήλοις, “do not be anxious about us. for there
-
9
συμφώνησις
is nothing the matter with us and we are at harmony with
each other’’ (Edd.), 74. I. 133% (a.D. 550) συμφωνῖ
ἡμῖν πάντα τὰ ἐγεγραμμέ(να) ὡς πρόκιται, ‘‘ we agree to all
that is herein contained, as it is above νυυϊζέθη ᾿᾿ (Edd.), and
«δ 540 (= %972)8* (B.c. 175-2) συμφωνοῦντας πρὸς ἀλλή-
λους δοκίμως.
The verb is used with reference to φγίζο, as in Mt 20%, in
such passages as P Oxy XIV. 167217 (A.D. 37-41) ὁ φίλος
συντυχὼν ἔλεγεν συμ[πε]φωνηκέναι τοῖς ἐκ τῆς κώ[μ]ης
αὐτοῦ μετὰ χάριτος . . . ἐκ (δραχμῶν) AB, “ our friend said
that he had agreed with the people of his village thankfully
at the rate of 32 drachmae”’ (Edd.), 2d. [V. 72837 (A.D. 142)
ἔσχον παρὰ σοῦ τὰς συνπεφωνημένας ὑπὲρ τιμῆς χόρτου
ἀργυρί[ο]υ δραχμὰς διακοσίας ἑβδομήκοντα [ἕξ, “1 have
received from you the 276 drachmae which were agreed
upon for the price of the hay’’ (Edd.), and BGU II.
416° (A.D. 150) ἀπέχω τὴν συνπεπωνημένη (/. συνπεφωνη-
μένην) τιμήν, and Sy// 241 (= *535)® (B.C. 217-6) τὰ εἴκοσι
τάλαντα τὰ συνφωνηθέντα ὑπὲρ τῶν αἰχμαλώτων.
συμφώνησις,
“agreement,’’ occurs in the NT only in 2 Cor 615. For
συμφώνημα see P Flor III. 3797 (ii/a.p.) in connexion with
the settling of accounts.
συμφωνία
is fully discussed by Philipps Barry in 73. xxvii. part ii.
(1908), p. 99 ff. (cf. also xxiii. part ii. (1904), p. 180 ff.),
with the result that both in Dan 35 and Lk 15?° it is pro-
nounced to be the name of a musical instrument, perhaps a
“‘bagpipe.”” For the more general sense of ‘ music,”
“‘symphony,’’ cf. P Lond 968 (iii/a.p.) (= III. p. xlix) the
fragment of an account, including an entry ὑπὲρ συμφωνίας
τυμπάνων, and for the word = ‘‘a company of musicians,’
cf. P Flor 11. 748 (A.D. 181) ὁμολογῶ παρειληφέναι ὑμᾶς
μεθ᾽ ἧς ἔχετε συμφωνίας πάσης μουσικῶν τε kal ἄλλων
ὑπουργοῦντα[ς].. . ἐν τῇ προκειμένῃ κώμῃ, and P Oxy X.
12755 (iii/A.D.) ὃ προεστὼς συμφωνίας αὐλητῶν καὶ μουσι-
κῶν, cf.12, 24,
Συμφωνία is also found in a sense apparently unknown to
classical Greek = ‘‘agreement’’ in such passages as P Oxy I.
104° (A.D. 96) ὑπὲρ διαλύσεως Kal συμφωνίας περὶ τῶν
ὀφειλομένων ὑπ᾽ ἐμοῦ τῷ... ᾿Ατρῇ, P Rein 4415 (A.D. 104)
μετὰ τὸν τῆς συμφωνίας χρόνον τῆς γενομένης μεταξὺ αὐτοῦ
καὶ ᾿Ισιδώρας, and P Tebt II. 420° (iii/a.p.) (δραχμὰς) Ky
ὑπὲρ συμφωνίας τῆς &6Bp<d>yw(= ov), ““ 28 drachmae for
the agreement concerning the unirrigated land.’”’
σύμφωνος,
“‘agreeing’”’: cf. P Flor I. 485 (a.p. 222) συ]μφώνον
γράμματος, i.e, a contract agreeing with another contract
(2. συνέθετο) σύνφωνα, and P Oxy VI. 9149 (A.D. 486)
κατὰ τὰ μεταξὺ [σύμφ]ωνα, ‘according to the agreement
between us.” Cf. Sy/2 653 (= * 736)? (B.c. 92) σταθμοῖς
kal μέτροις συμφώνοις ποτὶ τὰ ϑαμόσια.
For the phrase ἐκ συμφώνου, “by agreement,” as in
1 Cor 7°, cf. P Par 6315? (B.c. 164), CPR I. 1114 (a.p. 108),
P Ryl II. 1627* (A.D. 159) καθὼς ἐκξυζμ) φώνου ὑπηγό-
Parr VII.
99
΄
συν
ρευσαν, “as stated by mutual consent” (Edd.), and P Oxy
XII. 147378 (ΛΑ... 201). The corr. adv. συμφώνως occurs in
P Oxy VII. 1032" (A.D. 162).
συμψηφίζω.
For this verb, which is found in the NT only in Ac 1919
=‘‘reckon up,” cf. a London papyrus of a.p. 114-115
edited by H. I. Bell in Archiv vi. p. 1029 ἕτερον τόπον
ἐπιτήδειον τοῦ els THY ἀνοικοδομὴν συνεψηφίσθαι δραχμὰς
τρι[σἸχιλείας κτλ. For the adj. Preisigke ( /Vérterd.) recalls
PSI V. 452% (iv/a.b.) οὐδ᾽ οὕτω ὁ λογιστὴς σύμψηφος
αὐτῶν ταῖς εἰρωνίαις γίνεται.
συν.
This ‘‘aristocrat” among the prepositions as compared
with ἐν the ‘‘ maid of all work” is comparatively rare in
the NT, having given place, as it did in Attic Greek, to
μετά c. gen. (cf. Blass Gr. p. 132).
(1) For its general meaning “‘with,” either ‘‘ along
with” or ‘‘in addition to,’’we may note—P Tebt I. 438
(B.C. 118) παρεγενήθημεν els ἀπάντησιν σὺν τῶι τῆς κώμης
κωμάρχωι [καί] τινων τῶν πρεσβυτέρων τῶν [γ]εωργῶν,
“να came to meet him together with the -komarch of the
village and some of the elders of the cultivators’ (Edd.),
i. 13} (B.C. 114) ἐφοδεύοντός μου σὺν “Qpwr κω(μάρχηι)
καὶ ΠΠατάνι. . . [[τὰ ἐν περὶ τὴν κώμην χωματικὰ ἔργα,
“as I was inspecting, in company with Horus the komarch
and Patanis, the embankment works near the village ’’
(Edd.), 25, 207 (B.c. 113) memépp(a>pelv] ᾿Αράχθην σὺν
Tots κωμογραμματεῦσι ἐσόμενον μέχρι TOU με παραγενέσθαι,
“T, have sent Arachthes to be with the komogrammateis
until I come” (Edd.), BGU II. 3939 (a.p. 168) ἐνοικίου
τοῦ παντὸς Kat’ ἔτος σὺν παντὶ λόγῳ (sma summarunt)
ἀργυρίου δραχμῶν εἴκοσι τεσσάρων, P Flor I. οτ᾽8 (ii/a.p.)
ὅϊπως δυνηθῶ ἐν τῇ ἰ]δίᾳ συμμέγων σὺν γυναικὶ καὶ τέκνοις,
“in order that I may be able to remain in my own house
along with my wife and children,’’ P Lond 3435 (a.p. 188)
(=II. p. 214) ὀφίλις μοι σὺν ἑτέροις ἐπὶ λόγου δραχμὰς
διακοσίᾳς, PSI III. 2087 (iv/a.p.) τοὺς σύν σοι πάντας
ἀδελφούς, and the address of the Christian letter P Oxy
XIV. 1774" (early iv/A.D.) κυρείᾳ pov ἀδελφῇ ᾿Ατιενατείῃ
Διδύμη σὺν ταῖς a[SeAdais.
(2) The preposition is also further applied to those
engaged in the same work or office—P Oxy II. 24233 (a.p.
77) ᾿Αρθοῶνις ᾿“Αρθοώ(νιος) Kal οἱ σὺν αὐτῷ ἱερεῖ(ς), BGU
IV. 102819 (ii/A.D.) Νίννῳ καὶ τοῖς σὺν αὐτῷ ἡλοκόπίοις)
(‘‘nail-smiths”’) τειμὴν ἥζλ]ων, 26. III. 6978 (a.p. 140)
᾿Ισχυρίων ᾿Αφροδί(ισίου) καὶ of σὺν αὐτῷ ἐπιτη(ρηταί),
P Gen I. 1610 (a.p. 170) (= Chrest. I. p. 112) παρὰ
Πεκύσιος Σαταβοῦτος ἱερέως σὺν ἑτέροις ἱερεῦ[ σι. ἱεροῦ
θεοῦ μεγίστου, and P Oxy I. o1® (A.D. 187) ὁμολογῶ
ἀπεσχηκέναι παρὰ cod διὰ “Ἡλιοδώρου καὶ τῶν σὺν αὐτῷ
ἐπιτηρητῶν.
(3) For the thought of the assistance or the will of God,
deo volente, we may cite the recurring σὺν θεῷ or σὺν
Oeots—P Tebt I. 58 vecto85 (B.c. 111) (= Chrest. I. p-
3551) ὥστ᾽ ἂν σὺν τοῖς θεοῖς καταστοχήισαμεν αὐτοῦ,
“*so by the grace of the gods we shall win him over(?)”, and
7b. verso?’ σὺν τοῖς θεοῖς σχεδὸν ἔσται ὁ διάλογος ἕως
τῆς ἃ τοῦ ΙΙαχών, ‘‘ by the grace of the gods the audit
will take place about Pachon 30” (Edd.), P Gen I. 4615
4d
,
συνάγω
(A.D. 345) σ]ὺν θεῷ ὡς ἂν δυνηθ[ῶ] σίοι] .. [ἐγγύας
ἀποκαταστήσω, and P Amh II. 1508 (a.b. 592) ἐκ νέων
κ[αρπῶ]ν τῆς σὺν θεῷ δωδεκάτης ἐπινεμήσεως, ‘from the
new crop of the, D.V., coming twelfth indiction ᾿᾿ (Edd.).
For a Christian ex. of the phrase see the well-known letter
of Psenosiris, P Grenf II. 7315 (late iii/a.p.) (= Se/ectzons,
p. 118) ὅταν ἔλθῃ σὺν Θεῷ, ‘ when he arrives by the help
of God.” For the rival theory that this letter refers not to
the banishment of a Christian woman during the great
persecution, but to the transport of a mummy for burial, see
Cronert, Raccolta Lumbroso, p. 515 ff.
The preposition occasionally passes into what is almost
an instrumental sense, as in P Par 12}7 (B.c. 157) σὺν
τοῖς θεοῖς καὶ TH σῇ τύχῃ EK θανάτου σέσωμαι. See also
P Tebt I. 20° (B.c. 113) χαριεῖ σὺν σοὶ αὐτὸν εἰσαγαγών,
‘you will do me a favour by personally introducing him”
(Edd.) (cf. 1 Cor 151°).
(4) Σύν = ‘in fellowship with,” as a technical term in
magic ritual, appears in such passages as P Par 5747999
(c. A.D. 300) λαμβάνω σε σὺν ἀγαθῆ Τύχη καὶ ayabd
Δαίμονι, and the cursing leaden tablet of iii/B.c. C/A
Append. (= 76 111. iii.) 108 δήσω ἐγὼ κείνην... σύν θ᾽
“Ἑκάτ(η)ι χθονίαι καὶ “Epwtow—both cited by Deissmann
LAE*, pp. 255, 303+
For the NT formula σὺν Χριστῷ we must again refer
to Deissmann, who in his monograph 2226 neutestament-
liche Formel ‘“‘in Christo Jesu’’ (Marburg, 1892) has
shown that σὺν Χριστῷ ‘‘nearly always means the fellow-
ship of the faithful with Christ after their death or after
His coming.” In this connexion he adduces elsewhere (see
LAE* p. 303 n.*) a striking parallel to Phil 12% in a
graffito from Alexandria, probably of the Imperial period,
where a deceased person is addressed in the words εὔχομαι
κἀγὼ ἐν τάχυ σὺν σοὶ εἶναι, “1 would that I were soon
in fellowship with thee.”
(5) For σύν c. gen. cf. Osty 2405 (A.D. 159) σὺν
Μηνοφίλου, and P Lond 113. 415 (a.D. 595) (=I. p. 209)
σὺν μισθοῦ ὅλου.
(6) For the pleonastic καί after μετά in Phil 45 (cf.
Deissmann 3.5. p. 265 f.) we can now compare σὺν καί in
PAS iii. 612 (Phrygia—Imperial) σὺν καὶ τῷ ἀνδρὶ αὐτῆς
(cited by Hatch, /BZ xxvii. (1908), p. 143).
συνάγω,
“bring or gather together.”
of the total amount, the full sum, received by sale or by
purchase, e.g. P Oxy 11. 285'® (c. A.D. 50) διέσισέν pe
ἄλλας δραχμὰς τέσσαρες μηνῶν ἕξ, κατὰ μῆνα
δραχμὰς δύο, al συναγόμεναι (δραχμαὶ) KS, ‘he also ex-
torted from me four more drachmae, and two drachmae
each month during six months .. .: total, 24 drachmae”’
(Edd.), P Tebt 11. 296% (a.p. 123) τὸ συναγ[όμενον τῆς
πρ[ο]σθήκης ἀνελήφθη, ‘the total amount of the increase
was received,” or P Oxy I. 55! (A.D. 283) where two
joiners ask for payment of 4000 drachmae as the totalamount
of wages due to them in connexion with the construction
The verb is frequently used
of a street—Tad συναγόμενα τῶν μισθῶν τοῦ ὅλου ἔργου.
It would seem, therefore, that by συναγαγὼν πάντα in
Lk 158 we must understand with Field (/Vo/es, p. 68) that
the prodigal converted his goods into money, sold all off
600
συναγωγή
and realized their full value, rather than that he ‘‘ gathered
all together ” to take with him.
For the meaning “ἡ hospitably receive, entertain,” as
in Mt 2535, Ac 1126 (cf. Hort Ecclesia, p. 61), and in
several places in the LXX (with eis τὸν οἶκον or the like),
cf. OGIS 130° (B.c. 146-116) of συνάγοντες ἐν Σήτει. . -
βασιλισταί, where Dittenberger takes the verb transitively,
and thinks the reference is to a club gathering or festal
meal. He compares Athenaeus VIII. p. 365c &eyov δὲ
συνάγειν kal τὸ per ἀλλήλων πίνειν Kal συναγώγιον τὸ
22 εἰ
συμπόσιον, and Theophrast. Charact. 30 (= xxvi. 36, ed.
Jebb) συναγόντων παρ᾽ αὐτῷ, ‘a club dinner at his house.”’
See also Kennedy Soz7ces, p. 128, and Menander Se/ections ad
᾿Εἰπιτρέπ. τος.
Other exx. of the verb are P Alex 48 (iii/B.c.) (= Wit-
kowski®, p. 51) ἔτι δὲ καὶ νῦν, εἰ μὴ τὴν μήκωνα συνάξεις,
οὐδείς σε ἀνθρώπων μὴ ὠφειλήσηι, P Eleph 87 (iii/B.c.) τὸ
συναγόμενον εἰς τὸ ἱερὸν ἀργύριον, P Tebt II. 38015 (a.p.
141) σ]ὺν ταῖς συναγομέναις τόκου αὐτῶν δραχμαῖς τετρα-
κ[ο]σίαις εἴκοσι, ‘with the interest accruing upon it, 420
drachmae’’ (Edd.), P Oxy XIV. 170118 (iii/A.D.) τοὺς] δὲ
συναχθέντας δραχμιαίους τόκους, BGU I. 9819 (Α.1). 211)
ὧν ἢ συναγομένη τιμὴ ἐν ἀργυρίῳ ἔϊμε]ινεν.
{The originality in Lk 3%? of the vulgar aor. συνάξαι
so (N4) as an element traceable to “‘Q” has been discussed by
J. H. Moulton in Za VII. vii. p. 413 and Cambridge
Biblical Essays, p. 485f., in connexion with the Synoptic
Problem. ]
συναγωγή.
(1) For συναγωγή in its literal sense of ‘‘a drawing
together” cf. the description of the awning of a boat in
P Cairo Zen I. 590548 (B.C. 257) πρυμνητικὴ. . . ἔχουσᾳ
συναγωγὴν εἰς πήχεις Ὑ, ie. ‘‘converging for a distance
of three cubits”’ (Edd.) ; also 31, 85.
(2) Hence, more generally, ‘a collecting,” ‘‘a gathering ’
(a) of things—P Cairo Zen IT. 59173°° (B.C. 255 or 254) ws
ἂν ἡ] συναγωγὴ τοῦ σίτου [γένηται, Chrest. 1. 304° (ili/B.c.)
εἰς τὴν συνα]γωγὴν τοῦ λοιποῦ (sv. κρότωνος), Chrest. I.
155° (a book catalogue from Memphis—beg. ili/A.b.):
Σωκ[ρα]τικῶν ἐπιστο[λ(ῶν)] cvvaywyal: cf. Cic. ad Adz.
ΧΥΪ, 5. 5 mearum epistularum nulla est συναγωγή.
(0) Of persons. The use of συναγωγή in the LXX to
denote an ‘‘assembly” for religious purposes, practically
synonymous with ἐκκλησία, is prepared for by such passages
27 66 >
where συναγωγή is used of the ‘‘assembling” of the θίασος
or corporation, and Sy// 653 (= %736)4® (Andania decree—
B.C. 92) ἐν TAL πρώται συννόμωι συναγωγᾶι τῶν συνέδρων,
where the reference is to the senate of Andania. Both
passages are cited by Hicks CA i. p. 43. See also the
Ptolemaic inser. of probably B.c. 112 reproduced by Strack
(Archiv iii. p. 129) which begins ἐπὶ συναγωγῆς τῆς yevn-
θείσης ἐν τῶι ἄνω ᾿Απολλ[ω]νιείωι τοῦ πολιτεύματος Kal
τῶν ἀπὸ τῆς πόλεως ᾿Ιδουμαίων, where the συναγωγή is
composed of τὸ πολίτευμα along with οἱ ἀπὸ τῆς πόλεως
᾿Ιδουμαῖοι, BGU IV. 1137° (B.c. 6) ἐπὶ τῆς γε[νη]θείσης
συναγωγῆς ἐν τῷ Παρατόμωι συνόδου Σεβάστης τοῦ θεοῦ
αὐτοκράτορος Καίσαρος ἧς συνα[γωγεὺς] καὶ προστάτης
Πρῖμος, an important document as expressly connecting a
συναγωνίζομαι
club or association, σύνοδος, with the Imperial cult (see
Archiv ν. p. 331 f.), and P Oxy IX. 12057 (a.p. 291) [ὑπὲρ
τῆς ἐλευθερώσεως καὶ ἀπολύσ]εως παρὰ τῆς συνα[γ]ωγῆς
τῶν ᾿Ιουδαίων is of interest as showing not only the ex-
istence of a Jewish colony at Oxyrhynchus, but the action
of the synagogue in the manumission of certain Jews referred
to in the document.
In a similar Jewish deed of enfranchisement from Kertch
of date a.p. 81, C/G II. 2114 bb, reference is made to the
joint-guardianship of the synagogue,?® σὺν [ἐϊπιτροπῇ τῆς
συναγωγῆς τῶν ᾿Ιουδαίων. In citing the inscr. Hicks (CR
i. p. 4) notes that ‘“‘the manumitted slave is pledged only
to one obligation, that of diligent attendance at the synagogue
worship.”
On the inscr. συνα]γωγὴ “EBpfatwy discovered at Corinth
see s.v. Ἑβραῖος, and note further the occurrence of the
word to denote a ‘‘ place of worship ”’ (cf. Jas 25) in an inscr.
dated A.D. 318-319, which was discovered at Lebaba near
Damascus and published by Le Bas and Waddington
Inscriptions grecgues et latines iti. No. 2558—
Συναγωγὴ Μαρκιωνιστῶν κώμ(ης)
“Λεβάβων τοῦ κ(υρίο)υ καὶ σωτῆρος ᾿Τη(σοῦ) Χρηστοῦ
προνοία(ι) IlavAov πρεσβίυτέρου) ---τοῦ Ax ἔτους,
“‘the meeting-house of the Marcionists, in the village of
Lebaba, of the Lord and Saviour Jesus Christ. Erected by
the forethought of Paul a presbyter—In the year 630 (1.6. of
the Seleucid era)”: cf. Schiirer’ ii. p. 443 n.o? (= A/P II.
li. p. 69), Harnack Afisston and Expansion,* p. 123 f., and
Zahn J/ntr.i. p.94f. See also s.v. προσευχή.
συναγωνίζομαι,
“strive together with” (Rom 1539) : Sy// 193 (= 8267)}8
(B.C. 290-289) συναγωνιζόϊμενος τῆι τοῦ δήμ]ου σωτηρίαι,
26. 286 (= *%606)? (B.C. 100) συναγωνισάμενοι τὴν ἐν
“Λυδίαι. . μάχην, and OG/S 2808 (c. B.c. 228) οἱ συναγωνι-
σάμενοι τὰς πρὸς τοὺς ΓΙαλ]άτας καὶ ᾿Αντίοχον μάχας
χαρισ[τ]ήρια. For the subst. see P Oxy XIV. 16763¢
{iii/A.D.) Δι]ονύσιος ὃ συναγωνισίτής polv, ‘‘ Dionysius my
fellow-worker,’’ and BGU IV. 1074! (a.D. 275) τοῖς τούτων
συναγωνισταῖς χαίρειν.
συναθροίζω,
“‘oather together, assemble.” This verb, which is
confined to Ac 121", τοῦδ, in the NT, occurs in a military
report P Oxy X. 12535 (iv/A.D.) συνηθρυκέναι τούς τε τὰ
κοινὰ διοικοῦνϊ ταςἿ πρώτους [μ]ετὰ ot τιμήν, ‘“‘have
assembled the public magistrates next to yourself in rank”
(Edd. ).
46
συναίρω.
According to Grimm-Thayer this verb with λόγον in the
sense of ‘‘settle accounts,” ‘‘ make a reckoning with,” as in
its NT occurrences (Mt 1831, 2519), is ‘not found in Grk.
auth.” But numerous exx. can now be furnished from the
papyri, e.g. P Lond 131 7ectol®* (accounts—a.D. 78-79)
(=I. p. 175) συ]ναίρων pera ᾿Εἰπιμάχο(υ) τὸν λόγον, BGU
III. 775%® (ii/A.p.) τὰ ἤδη πρόλημα (/. πρόλημμα) (“ what
has already been advanced’’) adés ἄχρης (/. ἄχρις) ἂν
yévope ἐκῖ kal συνάρωμεν λόγον, PSI VII. 8018 (ii/a.p. Ὁ)
601
συναλίζομαι
παντὸς λόγο(υ) συνηρμένο(υ), and P Flor III. 3721} (iii/a.p.)
ἕως Θὼθ παντὸς λόγου Ἰσυνηρμένου ὀφίλῳΓ.
For the mid. which is ‘‘more classical in spirit’’ (Proleg.
p- 160) cf. P Ryl II. 22919 (A.D. 38) δοκῶ yap συναιρόμενος
πρὸς σὲ λογάριον, “1 expect to make up an account with
you ’’ (Edd.), P Fay 109° (early i/a.p.) ὅτι συνῆρμαι λόγον
τῷ πατρί, ‘‘for I have settled accounts with his (?) father”
(Edd.), P Oxy 1. 113°? (ii/A.D.) ὅτι ἔδωκας αὐτῶι δήλωσόν
pot ἵνα συνάρωμαι αὐτῶι λόγον, ‘let me know what you
have given him that I may settle accounts with him’’ (Edd.),
and 76. XIV. 1669%° (iii/A.p.) ἵϊνα τοὺς λόγους τῶν φόρων
συνα[ιρώμεθ]α, “in order that we may make up the accounts
of the rents ’’ (Edd.).
Other exx. of the verb are P Rein 8? (8.6. 113-2) ἀπὸ
συναλλαγμάτων αὐτῶ]ι συνηρμένων, and 24. 31° (B.C. 109),
and BGU IV. 478° (iii/a.D.) (= Chres¢. I. p. 564), a father’s
letter of congratulation to his son on his marriage, ὅπως
γενόμενοι παρ᾽ ὑμῖν συνάρωμεν διπλῆν ε[ἰ]λαπίνην (‘ ban-
quet ᾽᾽) τεθαλυῖαν.
For the subst. σύναρσις, hitherto attested only in Byz.
writers, cf. Ost 1135° (A.D. 214) ἄχρι λόγου συνάρσεως,
P Amh II. ror (early ili/A.D.) ἐκ συνάρσεως λόγων, and for
συναίρεμα, ‘summary,’ see P Tebt 11. 3405“ (a.p. 206),
and cf. BGU VII. 1613 Bi 16 (A.D. 69-70), 1626? (iii/A.D.).
συναιχμάλωτος,
one of Paul’s numerous compounds in ovy-: cf. Deiss-
mann fau/*, p. 240f. Properly the word denotes ‘fa
fellow-prisoner of war,” and in its Pauline occurrences can
hardly be confined to the thought of sfzrrtua/ captivity : cf.
Abbott 7006 ad Col 4}°.
συνακολουθέω.
For the meaning “(Ο]]ΠΟνν along with,’’ as in Mk 1451, cf.
the fragmentary P Petr 11. 4 (2) (= p. [7]) συνακολουθείτω δέ
τις παρὰ σοῦ τῆι ομῇ , and P Tebt I. 39! (B.c. 114)
συνεί-- α)κολουθεῖν ἐπὶ τὴν σημαινομένην οἰκίαν, ““ἴο go
along with him to the house alluded to.’”’ An interesting
use of the verb is found in P Petr II. 13 (18 4)!® (B.c. 258-253)
περὶ] δὲ τοῦ κυρωθῆναι τὰ ἔργα γράψον Νέω[νι συΐναῖ]κο-
λουθεῖν τοῖς ἔργοις, where the editor renders “‘ but as regards
the audit (sanction) of the work, write to Neon? to keep
his eye on the works.”
συναλίζομαι.
We can cite no ex. of this rare verb from our sources, but
reference should be made to Professor H. J. Cadbury’s
careful study in 782 xlv. (1926), p. 310 ff., where he sets
aside both the ordinary interpretations of the verb in Ac 1
—ovvadifw, ‘eat with,’ and συναλίζομαι, ‘‘gather”
(transitive or intransitive), and regards συναλιζόμενος as
simply another spelling for συναυλιζόμενος, with the conse-
quent meaning ‘‘live with’’ in the sense of spending the
night together. Such an orthographic change of a for av is,
as he shows, common in the Κοινή, and may be illustrated
from such passages as BGU III. 713% (a.D. 41-42)
Τιβερίου Kparlov (= Κλαυδίου), 16. IV. 1079*° (A.D. 41)
(= Selections, p. 40) βλέπε σατὸν (= σεαυτὸν) ἀπὸ τῶν
*TovSaiwy, and P Lond 1912 (letter of Claudius to the
Alexandrines—a.D. 41) ἀπολάοντας : see also Moulton
Proleg. p. 47 and Gr. ii. p. 87. This would seem, on the
,
συναλλασσω
whole, to be the best solution of this crux interpretum,
but reference may also be made to Field Motes, p. 110f.,
where συναλίζεσθαι is taken in its ordinary sense of congre-
gari or convenire, and stress is laid on the present part., ***as
he was assembling with them,’ as he was on the way to
meet them (some of them being in the same company with
him) he gave them this charge.”
συναλλάσσω,
“reconcile,” found in the NT only in the conative impf.
Ac 7*8 συνήλλασσεν αὐτοὺς els εἰρήνην, ‘would have set
them at one again” (AV, RV) (cf. Field Motes, p. 115).
The following are exx. of the verb— BGU IV. 1120°8 (B.c. 5)
μενεῖ ἡ τῶν καρπῶν συνάλλαξις.. .. ols ἐὰν οἱ μεμισθω-
μένοι συναλλάξωσι, P Oxy I. 34 verso (a.p, 127) τὰ τῶν
σ[υνα]λλασσόντων ὀνόματα, ‘‘the names of the contracting
parties,” 16. 2371-96 (a.p, 186) ἵνα οἱ συναλλάσσοντες μὴ
κατ᾽ ἄγνοιαν ἐνεδρεύονται, ‘‘in order that persons entering into
agreements may not be defrauded through ignorance”’ (Edd.),
P Tebt 11. 413!” (ii/iii a.p.) ταῦτά σοι cvvak<d><ayn,
“it was arranged with you” (Edd.), and BGU IV. 1062!°
(A.D. 236-7) διὰ τοῦ αὐτοῦ... . συνηλλαχέναι TO τε ᾿Αμόι
καὶ Σύρῳ. For the subst. συνάλλαξις see P Fay 1152
(c. B.C. 115) κατανωτιζόμενος τ[ὸ] . . [. . ]ws ἔχον kal τὰς
συναλλάξεις, ‘turning his back on (justice) and the con-
tracts”’ (Edd.): for συναλλαγή, P Oxy I. 70% (iii/A.D.)
πᾶσα κυϊρί]ζα tvypados συναλλαγὴ πίστιν kal ἀλήθ[ειαν
ἔγχει, “every valid written contract is credited and accepted”
(Edd.): and for συνάλλαγμα, 20. 34 verso (A.D. 127)
ἐγλογιζέσθωσαν τὰ συναλλάγματα (cf. Archiv ii. p. 492 ff).
συναναβαίνω,
“20 up ὙΠ (Mk 1541, Ac 13%): PSI IV. gro?
(iii/B.C.) καλῶς ποιήσε-«-τε:- συναναβάντες ᾿Απολλωνίωι,
P Tebt I. 2111} (8.6, 115) ἐὰν δέ σοι κόπους παρέχηι
συνανάβαινε αὐτῶι, “if he gives you trouble go up with
him”’ (Edd.), P Hamb 1. 8718 (beg. ii/A.pD.) πείθομαι γάρ,
ὅτι καὶ ᾿ΑἸστρανῶβις συναναβήσεταί σοι, and OG/S 632%
(A.D. 141-2) οἱ συναναβάντες μετ᾽ α[ὐ]τοῦ ἔμποροι.
συναναμίγνυμι,
““mix up together,’’ thence metaph. in mid. ‘associate
with ’’ (1 Cor 5%, 2 Thess 314). For the corr. adj, συνανά-
μιγος (not in 1,38), see P Oxy IV. 718! (a.p. 180-192)
προσεφώνησεν [τὰς τέσσαρας ταύτας ἀρούρας τῆς βασιλι-
κῆς συναναμίγους εἶναι τῇ ὑπαρ[χούσῃ μοι γῇ τῶ]ν πεντή-
κοντα τριῶν, “stated that these 4 arourae of Crown land
were included in the 53 arourae belonging to me” (Edd.).
For the single comp! cf. P Eleph 29! (iii/B.c.) ἕως τοῦ σοι
συμμεῖξαι, and P Par 4935 (c. B.c. 161) (= UPZi. p. 309)
ἤσχυνται συμμεῖξαί μοι.
”
συναναπαύομαι.
In connexion with the use of this verb in Rom 153 =
“*rest along with,” ‘‘am refreshed in spirit with,”’ it is worth
recalling that in Eus. H.Z. iv, 22. 2 Hegesippus is quoted
as saying that he spent several days with the Corinthians,
during which συνανεπάημεν τῷ ὀρθῴ λόγῳ, “we were
mutually refreshed in the true doctrine.”
double comp! προσαναπαύομαι see Sap 818,
For a similar
602
συναπάγω
συναντάω,
(1) ‘meet with,” ‘‘encounter,’’ as in Lk 957 a/., P Lille
I. 6® (iii/B.c.) συναντήσαντες (corrected from συναντες)
τινές μοι ἔξω τῆς κώμης, P Cairo Zen I. 59056* (B.C. 257)
εἰς Καῦνον συνήντησεν 8 τε πατήρ σου Kal οἱ ad{eddol, 74,
II. 591799 (B.C. 255) οἱ [συ]νταξάμενοι (‘those who agreed
to appear”) ob συνήντησαν ἐπὶ τὴν [κρίσιν, P Lille I. 13°
(B.C. 244-3) ὃ παρὰ Nikwvos σιτολόγος οὐ συναντῶν (“ne
se trouvant pas la’’), PSI 1V. 438?° (iii/B.c.) διὸ οὐ συναν-
τῶσιν, and P Hamb I. 25! (p.c. 238) ἀνακληθεὶς οὖν
Κάλας τέτακται συναντήσεσθαι πρὸς σέ, and similarly’.
(2) ‘‘happen,” ‘‘befall,” as in Ac 207, PSI IV. 3925
(B.C. 242-1) εἰ ἔρρωσαι kal τᾶλλά σοι κατὰ τρόπον συναντᾶι,
and 19 συναντήσηι ἡμῖν τὰ παρὰ τοῦ βασιλέως κατὰ
A<dy>ov: cf. Sy// 279 (= Ξ36ο1)1" (B.C. 193) ἐκ τῆς συναν-
τωμένης ἡμεῖν εὐμενείας διὰ ταῦτα παρὰ τοῦ δαιμονίου.
Συναντάω does not seem to appear in Roman times, but
καταντάω is common (e.g. P Tebt I. 59*—B.c. 99).
Anz Subsidia, p. 277 f. For the double comp" συναπαντάω,
cf. PSI VI. 6899 (v/a.p.) πίρ]ός σε συναπαντῆσαι ἅμα
ταῖ[9] ἄλλαις ἐργάταις,
The subst. συνάντημα (lit. = ““ occurrence ᾽᾽), which in
Exod 914 is used to translate the Heb. word for ‘‘ plague,”
is found in the same sinister sense in the magic P Leid
See
τημα), οὐδὲ ἀλλό τι τῶν καθ᾽ “Αἰιδου πονηρόν, and in the
Christian amulet P Iand 615 (v/vi A.D.) πονηρὸν συ[[υ]]-
νάντημα, see the editor’s note,
συνάντησις,
“a going to meet,’’ which is read for ὑπάντησις (g.v.) in
the TR of Mt 883 (and LXX saege) may be illustrated from
Pelagia-Legenden p. 2257 ἐξῆλθεν δὲ συνήθως ἡ τροφὸς els
συνάντησιν αὐτῆς.
συναντιλαμιβάνομαι,
“lend a hand along with,” ‘‘ take an interest in” (Lk 10*°,
Rom 835). Deissmann (Z4£Z%, p. 87 f.) has shown that this
word, which is included by Thayer in his ‘‘ Biblical” list,
can be traced throughout the whole of the Hellenistic world.
Thus, in addition to its LXX occurrences (Exod 1833, a/.),
he quotes exx. from Delphi, Sy// 250 (= %412)? (c. B.C. 260)
συναντιλήψεσθαι τῶν τῆι πόλει συμφερόντων, ‘to help in
things profitable to the city” ; from Pergamum, erg 1838
(B.C. 263-241) τοὺς eis ταῦτα συναντιλαμβανομένους,
“those helping in this”: and from Egypt, P Hib I. 8215
(B.C. 239-8) καλῶς ody [π]Ἰοιήσεις συναν[ τι]λ[α]μβανόμενος
προθύμως περὶ τῶν εἰς ταῦτα συγκυρόντων, ““τποὰὰ wilt
therefore do well to take part zealously in the things relating
thereto.’’ To these we may add PSI IV. 3298 (B.c. 258-7),
76. VI. 5917? (iii/B.c.) καλῶς ἂν ofty tomjoar<s> συναν-
τιλαβόμενό[ς pov?. It will be noticed that all our exx. of
this verb are from iii/B.c., but 1,58 refer to a passage in
Diod. 14. 8.
συναπάγω,
“‘lead away with,” is used metaph. in the pass. ‘fam
carried away with” as with a flood: cf. Gal 215, 2 Pet 317.
On the AV, RV rendering ‘‘condescend to” in Rom 1215
see Field Motes, p. 163, where the corresponding use of
’
συναποθνῃσκω
συμπεριφέρομαι, “comply with,” ‘‘ accommodate oneself
to,”’ as in Sir 25! γυνὴ Kal ἀνὴρ ἑαυτοῖς συμπεριφερόμενοι,
is cited.
συναποθνήσκω.
For this double compd. = ‘‘ die along with” in 2 Cor 7°
(cf. Sir 19!°) Wetstein ed Δ. cites Athenaeus vi. 249 B
τούτους δ᾽ of βασιλεῖς ἔχουσι συζῶντας Kal συναποθνή-
σκοντας. See also Cicero ad κί, vii. 20. 2.
συναπόλλυμαι,
“*perish along with” (Heb 1194): cf. P Oxy III. 486%
(A.D. 131) μὴ σὺ]ν τοῖς ὑπάρχουσί μου κἀγὼ λειμῷ ovva-
πολῶμαι, ‘‘ that I may not in addition to the loss of my
property also perish with hunger ” (Edd.).
συναποστέλλω,
“send along with.’’ A good ex. of this NT dm. εἰρ.
(2 Cor 1238) is found in BGU IV. 1080!8 (iii/A.p. ?), where
a father bids his son write, and (along with the letter)
σ]υναπόστιλόν μοι σιππίου τρυφεροῦ λίτρας δέκα, ‘send
me ten litres of delicate flax.” Cf. also P Cairo Zen I.
590183 (B.C, 258) cvuvarécteda [δὲ Σιτ]ράτωνι [παρ᾽ ἡμῶν
νεανίσκον Kal ἐπιστολὴν typ[a]a πρὸς ᾿Ιεδδοῦν, PSI IV.
3779 (B.C. 250-249) ἀξιωσσ' (Δ ἀξίωσον), εἴ σοι δοκεῖ, cvva-
ποσταλῆναί μοί τινα ὃν ἂν δοκιμάζηις, P Hamb I. 274
(B.C. 250) συναφέσταλκεν δὲ καὶ γεωργοὺς y, and OG/S 54
(B.C. 311) ὑπὲρ τούτων συναπεστείλαμείν μετὰ Δημά]ρχου
Αἰσχύλον.
For a verb μεταποστέλλω i(not in 1,58), see BGU IV.
120718 (B.c. 28) (= Olsson Papyrusbriefe, p. 34) ἐὰν οὖν
πέμπῃς [ἀρ]γύριον, μεταπόστελλε (as read by Schubart)
εἰκοστόν.
συναρμολογέω,
“(Ἐξ together.” For this expressive compd. (Eph 25",
415) we may cite the closely related συναρμόττω, as in Sy//
537 (=*969)** (B.c. 347-6) λίθοις τὸ ἐντὸς ἅπαν ov-
ναρμόττουσι πρὸς ἀλλήλους.
συναρπάζω,
as a perfective of ἁρπάζω, denotes “" seize and keep a firm
hold of ” in Lk 839 (see Proleg. p. 113): cf. PSI IV. 3532
(B.C. 254-3) συναρπά[ζε]. τὸν φυλακίτην, and P Masp
III. 67295° (Byz.) συναρπάζειν τὰ ἰάσιμα τῶν ἀδεκ]ά-
στων.
For the meaning ‘‘seize and carry away,” as in Ac 2γ15,
see P Ryl Il. 1198 (A.D. 54-67) κατὰ πᾶν οὖν συνηρπασ-
μένοι ὑπὸ τούτου, “‘ we have therefore been robbed on every
side by this man” (Edd.). The subst. συναρπαγή is found
in a deed of sale Archiv iii. p. 41818 (vi/a.p.) δίχα π]αντὸς
δόλου kal φόβου kal Blas... καὶ περιγραφῆς πάσης καὶ
συναρ[παγῆς : cf. P Lond 777 (ν1 4.1.) (=I. p. 232).
συναυξάνω,
“cause to increase (grow) together.’’ An early ex. of
this NT ἅπ. εἰρ. (Mt 133°) may be cited—OG/S 23319
(iii/B.c.) σπουδάζοντες συναυξῆσαι τὸν τῶν ᾿Αντιοχέων
δῆμον. For the form συναύξω, .5γ1) 295 (-- 3629)3 (B.c.
182) τὰν οὖσαίν πρότερον εἸὔνοιαν. .. φανερὸς γίνεται
συναύξων, and P Fay 2015 (iv/A.p.) φιλανθρωπίᾳ τε καὶ
603
συνγνώμη
εὐεργεσίαις συναύξειν ταύτην τὴν ἀρχήν, ‘by liberality
and the conferring of benefits to increase the welfare of this
empire ” (Edd.)—an edict now assigned to Julian (Archiv ii.
p- 169).
συνβάλλω.
This favourite Lukan word is found with a variety of
connotations—(1) ‘‘throw together” and hence “‘ discuss,”
“confer” {(sc. λόγους) c. dat., as in Lk 1193 (ν.1), Ac 418 :
P Fay 129? (iii/aA.p.) ᾿Απολλῶτι συνέβαλον καὶ ἐτάξατο
πάντως καταβῆναι τῇ ἑνδεκάτῃ, ‘I arranged with Apollos
and he appointed for certain the eleventh for his coming
down” (Edd.), and OGZS 669 (i/a.p.) ἵν[α μηδ]εὶς τῶι
τοιούτωι συνβάλληι. (2) ‘‘ meet with,” ‘‘ fall in with,” as
in Ac 204: P Oxy XIV. 16684 (iii/A.D.) συνέβαλον τῷ
Σκωρὺ χάριν τῶν ἐργαστηρίων, “1 had a meeting with
Skoru respecting the workshops” (Edd.), and 74. 16698
(iii/A.D.) ἐνετειλάμην σοι... συμβαλεῖν IItodkepalw τῷ
σειτολόγῳ καὶ τὸν λόγον πέμψαι αὐτοῦ, “1 bade you to
meet Ptolemaeus the sitologus and send his account” (Edd.).
(3) in mid. ‘‘ contribute to,” ‘‘help,” as in Ac 1877: P Hal
I. 1198. (mid. iii/B.c.) συμβαλλέσθω τὸ μέρος ἕκαστος [el]s
τὸ ἀ[νάλωμα, ‘let each contribute his share towards the
expense,” P Par 637% (B.c. 164) (=P Petr III. p. 24)
συμβαλεῖται ῥοπὴν εἰς TO προκίμενον, ‘it would turn the
scale in favour of the matter in hand” (Mahaffy), P Vor I.
rv. (p.c. 116) (= Chrest. 11. p. 34) μέγα τι συμβάλλεσθαι
τεκμήριον, cf. 25.116 85 (p. 98 f.), P Lond 191518 (c. A.D.
330-340) ὑμῖς γνώντες συμβάλλεσθε αὐτῷ, ‘you, knowing
thereof, may help him,” cf.3°, and Syd? 187 ( =*346)*
(B.C. 302-1) γνώμην δὲ συμβάλλεσθαι [τῆς βουλῆς e]i[s] τὸν
δῆμον.
συνβασιλεύω.
For this verb ‘‘reign together” (1 Cor 45, 2 Tim 215)
cf. Polyb. xxx. 2. 4 κατὰ μὲν τὸ παρὸν συμβασιλεύει τ᾽
ἀδελφῷ. Mention is made of συμβασιλισταί, apparently
members of a royal military union (cf. Preisigke Kachworter
s.v. βασιλισταί), in an inscr. addressed to Ptolemy III,
published in Archiv v. p. 158.
συνβιβάζω
has its ordinary ;Greek sense ‘‘ bring together, com-
pact” in Eph 428, Col 253,19, but in 1 Cor 21° συνβιβάσει
(for form see Moulton Gr. ii. p. 187) the meaning is
“instruct,” as always in the LXX (Isai 4013: a/.): so
Ac 198, and cf. Ac 9??, 162°.
For a similar development of meaning, cf. ἐκβιβάζω in
such passages as P Oxy II. 260%% (a.p. 59) μέχρι od ἃ
ἔχωμεν πρὸς ἑαυτοὺς ἐγ[β]ιβασθῆι, “until our suit is
decided” (Edd.), Ρ Hamb I. 4! (a.p. 87) μέχρι οὗ
ἐκβιβάσω ἃ ἔχει πρός pe, and P Oxy IX. 11958 (A.D. 135)
ἐκβιβάζων τὰ ἐνεστῶτ[ά μοι π]ρὸς “Epplajiov, ‘in explana-
tion of my case against Hermaeus” (Ed.).
66
συνγνώμη,
in NT only in 1 Cor 75, with meaning “concession,”
‘“allowance” for circumstances (ex concesstone,
imperio, Beza). From this there is an easy transition to the
sense of ‘‘ pardon”: cf. P Cairo Zen I. 5904457 (B.C. 257)
καλῶς δ᾽ ἂν ποιοῖς καὶ συγγνώμην ἡμῖν ἔχων, P Tebt I. 278
non ἐχ
,΄
σύνδεσμος
(B.C. 113) (= Chrest. I. p. 389) διαλαβὼν μηδεμιᾶς τεύξεσθαι
συνγνώμης ὀλιγωρηθέντος τινός, ““ believing that you will
receive no pardon for any neglect’ (Edd.), P Flor I. 6115
(A.D. 86-88) συ[γ]γνώμην αἰτούμενος ἐπεὶ ἐπλανήθη περὶ
τὴν ἔντευξιν, P Oxy VI. 930919 (iv/A.p.) (= Selections, p.
129) συνγνώμην δέ, κύριέ pov, σχοίης pot [καὶ εὔνους]
ἀποδέξει με, ‘but pray, my lord, do you pardon me and
receive me kindly,” and BGU III. 836% (time of Justinian)
αἰτοῦντες συγγνώμην δοθῆναι αὐτοῖς.
σύνδεσμος
in its lit. sense of ‘‘ fastening” (cf. Col 21%) occurs in
Aristeas 85 τοῦ θυρώματος δὲ kal τῶν περὶ αὐτὸ συνδέσμων
κατὰ τὰς φλιάς, ‘‘the great doorway and the fastenings
which held it to the door-posts” (Thackeray). For the
metaph. usage in Col 3! Wetstein cites from Simplicius in
Epictet. p. 208 a parallel expression of the Pythagoreans :
καλῶς οἱ ΠΙυθαγορεῖοι περισσῶς τῶν ἄλλων ἀρετῶν τὴν
φιλίαν ἐτίμων καὶ σύνδεσμον αὐτὴν πασῶν τῶν ἀρετῶν
ἔλεγον. It may be noted that for τελειότητα in Col 1.
D*Gdeg read ἑνότητα. Σύνδεσις is used fof the ‘‘con-
tinuation ” of a text on the following page in P Oxy XIV.
173773 (ii/iii A.D.).
συνδέω,
“bind together.” For the pass. in Heb 133, the only
occurrence of the verb in the NT, cf. Preisigke 5282
(iii/A.D.), where Antinous asks his mother to hand over to
Antipater τὸ συνδεδεμένον ἐπιστολίδιον, the letter made up
of different papyrus sheets fastened together: cf. Herodian
lv. 12. 11 πάντα τὸν σύνδεσμον τῶν ἐπιστολῶν. See also
BGU I. 261° (ii/iii α.Ὁ.}) γράφεις μοι, ὅτι συνδέσσου (1.
συνεδήσω) τὰς χέρες Ζοιδοῦτι (but Wilcken Archiv iv.
Ρ- 209 prefers to read σύνδες (= σύνθες) σου κτλ.), and
CPR I. 23217 (ii/iii A.D.) τὸν [σ]υνδέοντα πῆλον.
σύνδουλος,
“‘a fellow-slave’’: BGU IV. 11412? (B.c. 13) παρὰ (cf.
Jannaris Gr. 1619>) τὸν σύνδουλόν σου Kal συνεξελεύ-
θερον, ““ except your fellow-slave and fellow-freedman,”’ and
76.8, P Lond 1213(a)4(a.D. 65-66) (= III. p. 121) μέτρησον
Σόφῳ συνδούλῳ, 2. 157 2.8 (ii/A.D.?) (= 11. p. 255) ἴδετε
τ[ὴ]ν οἰκίαν tod συνδούλ[ο]υ σου, and the late BGU II.
547* (Byz.) μὴ ὀχλῆσαι τῷ συνδούλῳ μου τῷ εὐλαβ(εστάτῳ)
Πέτρῳ τῷ διακόνῳ.
The distinction drawn by Moeris (p. 273) that ὁμόδουλος
is Attic and σύνδουλος Ifellenistic cannot be maintained :
see Headlam’s note ad Herodas V. 56.
συνδρομή.
This NT ἅπ. dey. (Ac 2189: cf. LXX Judith τοῖδ, 3 Macc
3°) inthe sense of ‘‘a tumultuous conconrse”” may be
illustrated from Polyb. i. 67. 2 εὐθέως διαφορὰ Kal στάσις
ἐγεννᾶτο, καὶ συνδρομαὶ συνεχεῖς ἐγίγνοντο. For its medical
sense of ““ἃ concourse ’’ of symptoms, see the exx. in Hobart,
Ρ- 192.
συνέδριον
is used in late Greek to denote ἃ ‘‘ council ’’ or ‘‘assembly ’’
of any kind, though generally of a representative character.
In the papyri the occurrences of the word are comparatively
604
4
συνεΐδησις
rare, but see P Par 157% (a judicial process—B.c. 120)
παραγγελέντος αὐτοῖς ἔρχεσθαι els τὸ συνέδριον, P Tebt 1.
2751 (B.C. 113) (= Chrest. I. p. 388) 80 ὧν ἐδηλοῦτο
ἀναγκαῖον εἶναι μεταπεμφθέντων εἰς κοινὸν συνέδριον τῶν
κατὰ κώμην δεκανῶν τῶν φ[υ]λακιτῶν, ‘in which it was
stated to be necessary that the decani of the police in the
villages should be summoned to a general meeting ’’ (Edd.),
CP Herm 1. 7% (iii/a.p.) ἐπεὶ ἠρέθημεν ἐν τῷ συνεδρίῳ
ἀκολ(ούθως) τοῖς ὑπομνημί(ατισθεῖσι) ἐπὶ τῆ[ς κ]ρατίστης
βουλῆς κτλ., 26. 521% (ili/A.D.) πρὸς τὰ θεῖ[α] εὐσέβε[ιαν]
ἐπινεύσειν τῇ δεήσει τοῦ κοινοῦ ἡμῶν συνεδρίου, 26. 521-9
(iii/A.D.) δόξα]ν τῷ κοινῷ συνεδρίῳ ἐπὶ [τοῦ κρ]ατίστου
δουκηναρίου, OG/S 22227 (B.c. 266-1) ὅπως κατὰ τὸ
δόγμα τ]οῦ συνεδρίου βουλεύσωνται [περὶ τῆς τοῦ ἱεροῦ
οἰκοδομ]ῆς KTA.—a decree of the Ionian States regarding
the celebration of the birthday of Antiochus I. Soter, and
C/G ΤΙ. 3417 (Imperial period) where the συνέδριον τῶν
πρεσβυτέρων is previously named γερουσία : see Deissmann
BS p. 156, and cf. Hicks CR i. p. 44, ‘‘at Ephesus and
elsewhere it is abundantly certain that οἱ πρεσβύτεροι and
τὸ συνέδριον were convertible terms with γερουσία.᾽᾿
As showing the variety of applications of the word see
the long list of exx. in Sy/78 Index, and the data in Schiirer
Geschichte® ii. p. 193 ff. (= H/P 11. i. p. 169f. note 461).
In the NT the word is applied to Jewish local courts of
justice attached to the Synagogue (Mt 1o!7, Mk 13%), and
hence to the great Council at Jerusalem, the Sanhedrin
(Mt 57%, a/.). See also Burkitt Syriac Forms, p. 23.
συνείδησις,
(1) lit. “‘co-knowledge,’’ hence ‘‘consciousness’’: P Par
Ρ. 422? (ii/A.D.) ὅταν ἰσελθῇς, καλῇ ὥρᾳ, εὑρήσις συνίδησιν,
“lorsque tu seras entré, ἃ la bonne heure, tu trouveras les
gens au courant de la chose(?)’’ (Ed.), P Ryl II. 116°
(A.D. 194) θλειβομένη τῇ συνειδήσει περὶ ὧν ἐνοσφίσατο ἔν
τε ἐνδομενείᾳ καὶ ἀποθέτοις, ‘‘oppressed by the conscious-
ness of what she had appropriated both of the furniture and
stored articles ’’ (Edd.), P Flor III. 3381? (iii/A.D.) οἶδα yap
ὅτι συψειδήσι (‘“‘coscenziosamente,’’ Ed.) σπουδάζεις ἐμοί,
P Oxy I, 1231} (iii/iv A.D.) ἤδη γὰρ οἱ τῶν ἄλλων πόλεων
συνείδησιν εἰσήνεγκαν τοῖς κολλήγαις αὐτῶν, εἰσῆλθαν,
“already the notaries of the other towns have acquainted
their colleagues, and they have come in”’ (Edd.), BGU IV.
1024 41-7 (iv/A.D.) τὴν συνείδησιν τ[ῶν πεπραγμένων (?)
. ., and P Par 211° (A.D. 616) ὁμολογοῦμεν γνώμῃ ἑκουσίᾳ
καὶ αὐθαιρέτῳ βουλήσει καὶ ἀδόλῳ συνειδήσει.
(2) The deeper sense of ‘‘conscience,’’ which the word
has in the Pauline writings, is often traced to the influence
of popular Greek philosophy: ‘‘it is one of the few technical
terms in St. Paul which seem to have Greek rather than
Jewish affinities,’’ say SH αὐ Rom 2'*. But it should be
noted that the word does not occur in Epictetus (47ag. 97,
Schweighauser, is now pronounced non-genuine), nor in
M. Antoninus (see Bonhoffer Zpzhtet. p. 156f.). The
word would seem, therefore, to have been ‘‘ baptized” by
Paul into a new and deeper connotation, and to have been
used by him as equivalent to τὸ συνειδός, for which we
may quote three exx. from our sources—P Oxy IIT. 53275
(ii/A.D.) ὑπὸ κακοῦ συνειδότος κατεχόμενος, ‘‘being op-
pressed by an evil conscience ” (cf. Sap 1711), P Reinach 52°
συνεῖδον
(iii/iv A.D.) ὑμεῖς δὲ ἠμελήσατε ἴσως οὐ καλῷ συνειδότι
χρώμενοι, and OG/S 48437 (ii/a.p.) τοὺς οὖν διὰ τὸ
συνειδὸς ὀμνύναι μὴ δυναμένους διδόναι τι αὐτοῖς.
Συνείδησις occurs in Menander Monost. 507 ἁπᾶσιν
ἡμῖν ἡ συνείδησις θεός : cf. 74.654; and for the comp?.
εὐσυνείδητος, as in M. Anton. vi. 30, cf. Preisigke 4426"
(¢. A.D. 274) εὐσυνείδητον πρᾶγμα ποιῶν.
On συνείδησις see further Norden Agxostos Theos p. 136,
n.1, Bohlig Gezsteskultur vom Tarsus, p- 122ff., and
Bonhiffer Epzktet. p. 156f.
συνεῖδον.
See s.v. σύνοιδα.
σύνειμι
(from εἰμί, ‘‘am”), ‘fam with” (Lk 918, Ac 2211): cf.
P Flor I. 99° (i/ii A.D.) (= Selections, p. 71) τοῦ συνόντος
ἀνδρός, “her present husband,” P Oxy VI. 90718 (A.D.
276) IIpeloka τῇ συνούσῃ μοι [γυναικί, ‘ Prisca my present
wife.” The verb is very common of coming together in
wedlock, e.g. P Tebt I. 10429 (marriage contract—B.C. 92)
μηδ᾽ ἄλλω[ι] ἀνδρ[}] συνεῖναι, ‘not to have intercourse
with another man,” P Ryl II. 1544 (A.D. 66) ‘adjrod
lived with Chaeremon as his wife” (Edd.), P Oxy II. 26718
(A.D. 36) ἐπεὶ δὲ σύνεσμεν ἀλλήλοις ἀγράφωϊ[ς], “and
since we are living together without a marriage contract”
(Edd.), 2. 11. 237%" 43 (A.p. 186) τούτῳ τῷ ἀνδρὶ οὐθὲν
[προσ ]ήκ[ει] συνῖναι, “‘she ought not to live with this
man.”
For the double comp%. συνένειμι, see P Oxy VI. 929)?
(ii/iii A.D.) ταῦτα δὲ πάντα συνγνενῆι els τὸν χιτῶνα τὸν
καροῖνον, ‘‘all these were inside the brown tunic.”
σύνειμι
(from εἶμι, ““σο᾽᾽), ‘come together,” is found in the NT
only in Lk 84. All Preisigke’s exx. from the papyri are
late, e.g. P Lond V. 1674%® (c. a.D. 570) and 7. 168631
(A.D. 565).
συνεισέρχομαι,
“enter together” (Jn 672, 1815): cf. BGU II. 388 ii. 26
(254 half ii/a.p.) (= Chrest. 11. p. 7109) μετὰ δὲ δύο
ἡμέ[ρ]α[ς] τοῦ συνεισελθεῖν το]ὺς ἄρχοντας εἰς τὴ[ν οἰκία]ν,
PSI I. 651*(vi/a.p.) συνεισέλθομεν εἰς τὴν παστάτί -- δ)α
(‘porch’) τοῦ θ(εο)ῦ.
συνέκδημος,
“ἃ wavelling-companion ’’ (Ac 1925, 2 Cor 815): cf. ΟΟ 15
49418 (i/ii A.D. Ὁ) cvv[é]ySnpos avaypadels ἐν [ailpapiw
[ΜἸεσσάλλα τοῦ γενομένου τῆς ᾿Ασίας ἀνθυπίά]του,
where the editor notes that ovvéy8npos = Lat. comes. See
also ον 657 (=%1052)® (i/B.c. ad zinzt.) συνέγδαμοι,
private individuals who had voluntarily accompanied a
legation to Samothrace in connexion with initiation to the
mysteries,
συνεκλεκτός,
“chosen together with,” occurs in the NT only in
1 Pet 513 with ἐκκλησία understood. In P Strass I. 7318
605
συνέρχομαι
(iii/A.D.) for ἐκπλέξας Keil reads <ovv>ekhé~as, from
συνεκλέγω, ‘raise or collect by borrowing.”
συνεπιμαρτυρέω,
“bear witness together with” (Heb 24): cf. Aristeas IOI
συνεπιμαρτυρήσας δὲ τούτῳ τὸν ἐχόμενον ἠρώτα, ‘he
expressed his approval and asked the next”’ (Thackeray).
συνεπιτίθημι.
The aor. mid. of this double comp"., συνεπέθεντο, is
found in Ac 249 - ‘joined in attacking.” The verb is
classical, and may also be illustrated from such passages
in the LXX as Deut 3257 ἵνα μὴ
ὑπεναντίοι.
συνεπιθῶνται οἱ
συνέπομαι,
“accompany” (Ac 204): see P Oxy XII. 14158 (late
iii/A.D.) where the prytanis in submitting his case to the
Senate adds, συ[ν]εσπόμενοι δὲ kal περὶ... ., “and we
will also add a statement regarding... .”
συνεργέω,
“work along with,” ‘co-operate with’; P Lond go8%>
(A.D. 139) (= IIL. p. 133) δεὸν αὐτὸν ἀποδοῦναι συνεργῶν
(2. συνεργοῦντα) τῆι γυναικί, P Leid W%": 18 (ii/iii a.p.) (=I.
Ρ- 133) Tov συνεργοῦντα ᾿Απόλλωνα, ‘‘adjutorem Apolli-
nem,” P Amh II. 1524 (v/vi A.p.) τοῦ θεοῦ συνεργήσαντος,
Musonius p. 2155 συνεργεῖ μὲν yap kal τῇ πράξει ὁ λόγος,
and M. Anton. vi. 42 πάντες εἰς ἕν ἀποτέλεσμα συνεργοῦ-
μεν, ““νγὲ are fellow-workers towards the fulfilment of one
object’’ (Haines). For the trans. usage ‘‘cause to work
together ’’ see Rom 8?8 AB with note by SH, who for this
use of συνεργεῖ compare Zest. x27. patr. Issach. 3 and Gad 4.
For the subst. συνέργεια, see P Lond 41 zerso4 (ii/B.c.)
(=I. p. 29, ΡΖ i. p. 286) σοῦ... ἐν τῆι τούτων
ἐνεργείαι ἐπιταθέντος, and P Leid D™ (8.6. 162) (=I.
p- 25, UPZ i. p. 231) προσδεόμενος δ᾽ ἔτι τυχεῖν καὶ ἐν
ToUTO<i>s συνεργείας.
συνεργός,
“ἃ fellow-worker”: P Fay 1210 (c. B.C, 103) προσ-
λαβόμενος cuvepyd[v] ᾿Αμμώνιον, “‘having taken as a
confederate Ammonius,” BGU 1. 36riii 19 (a.p. 184) 7
Tacets συνερ[γ]ὸς αὐτοῦ ἐγένετο, and 20. 168} (ii/iii a.p.).
Other exx. are Teles p. 46% ἔχων συνεργὸν τὸν πλοῦτον
τῇ αὑτοῦ κακίᾳ, Musonius p. 11° ὁμονοίας ἀγαθὴ συνεργός,
Menander ᾿Εἰπιτρέπ. 82f. ποιμήν τις. τῶν τούτῳ
συνεργῶν, “4 certain shepherd, one of his mates’’
(Waddell).
The neut. plur. is used as a subst. = “tools,” e.g. P Oxy
VII. 10698 (iii/a.p.) εἴ[ν]α λάβῃς τὰ σύνεργά pov Kall]
Tov μεισθὸν τῶν γερζενῶν, “so that you may receive my
tools (?) and the wages of the weavers” (Ed.), 22. VIII.
1159*° (late iii/A.D.) ἔασο]ν δὲ παρ᾽ αὐτοῖς τὰ σύν[ερ]γα
ἕως πέμψω τὰ ἀναλώματα, ‘leave the tools with them until
I send the expenses ’”’ (Ed.).
συνέρχομαι,
“come together,” ‘“‘assemble”: P Oxy IX. τι8γ5
(A.D. 254) συνελθε[ν σήμερον ἐν τῷ συνήθει τόπῳ, ‘to
assemble to-day at the accustomed place” (Ed.): cf. Mk
συνεσθίω
37°, αἱ, The verb is common in connexion with marriage,
asin Mt 138, e.g. BGU IV. 1o50° (time of Augustus)
συγχωροῦσιν ᾿Ισιδώρα Kal Διονύσιος συνεληλυθέναι
ἀλλήλοις πρὸς yapo(v), so 26. τορ88 (c. B.C. 20), 105°
(c. B.C. 10), P Tebt IL. 351 (ii/a.p.) olk((as) . . δοθείσης
αὐτῇ. . . συνερχο(μένῃ) TH ὁμομητίρίῳ) ἀδελ(φῷ), ‘a
house given to her on her marriage with her brother on
the mother’s side,’’ 24. 3344 (A.D. 200-1) σζυ]νῆλθον πρὸς
γάμον Ἑρμῇ, “1 was united in marriage to Hermes”
(Edd.): cf. also Gnomon 47 (=BGU V. p. 23) (c. A.D.
150) aot} συνελθοῦσα Αἰ[γ]υ[πτίῳ] Kar ἄγνοιαν ὡς
ἀστῷ ἀνεύθυνός ἐστιν, and the use of the subst. συνέλευσις
in PSI V. 450? (ii/iii A.D.), with which the editor compares
P Oxy XIL. 1473° (A.D. 201) ἅμα τῇ τοῦ γάμ[ο]ν αὐτῶν
προσελεύσει.
For the Lukan sense ‘‘accompany” (Lk 23°°, Ac 9589),
cf. BGU II. 5964 (a.p. 84) (=Sedections, p. 64) καλῶς
ποιήσεις συνελθὼν [ΑἸϊλουρίωνι τῶι κομίζοντί σοι τὸ
ἔπ[ι]στ[ό]λιον, ‘‘ please accompany Ailourion who conveys
this letter to you,” and 26. 38018 (iii/A.pD.) (= Selections,
p: 105).
συνεσθίω,
“T eat in company with” (Lk 15?, a/.):
31179)19 συμπιεῖν καὶ συμφαγεῖν καὶ
στέγος ἐ[λθ]εῖν.
cf. SyiZ 813(
ὐ
ér[L τὸ αἸὐτὸ
σύνεσις
in its wider sense ‘‘intelligence,’’ “ἢ understanding,” as in
Lk 21’, is seen in such a passage as OG/S 323° (B.C. 159-
138) συνέσει kal παιδείαι προάγων. For its more ‘‘ critical”
aspect as distinguished from σοφία, the apprehension of
general principles, see Abbott 7CC ad Col 13. ‘The noun
> in the Andanian mystery inser. Sy//%
“
occurs = ‘‘ decree’
73012 (B.C. 92) σύνεσιν ἀνενεγκάντω els TO πρυτανεῖον.
συνετός,
while sometimes pass. in earlier writers, is always act.
in the NT, ‘‘intelligent,” lit. ‘‘one who can put things
together” (Mt 11°5 αὐ : Proleg. p. 222): cf. Kazbel 654%
(ili/A.D.) τὴν συνετὸν ψυχὴν μακάρων eis ἀέρα δοῦσα, and
Aristeas 148 παραδέδωκεν 6 νομοθέτης σημειοῦσθαι τοῖς
συνετοῖς, ‘the lawgiver has taught the understanding to
note” (Thackeray). See also s.v. ἀσύνετος,
συνευδοκέω,
‘approve of,” ‘fagree with.’’ An early ex..of this com-
mon Hellenistic verb is found-in P Grenf II. 2635 (B.c. 103)
συνευδοκοῦντες τῶν προγεγραμμένων. Cf. for the dat.
constr., as in Lk rr’, Rom 132, P Oxy XIV. 1644??
(B.C. 63-2) ἐπὶ δ]ὲ πᾶσι τ]οῖς mpoyeypappévors συνευ-
δοκοῦσιν [οἱ τ]ῶν ὁμ[ολο]γούντων μ[άρτυ)ρες, 20. II.
237%! 4 (A.D. 186) συνευδοκῆσαι βουληθείσαι --ς"-- αὐτῷ
ὑποτιθεμένῳ τὴν οὐσίαν ταύτην, ‘‘when we wished to
agree to his mortgaging the property in question” (Edd.).
For the absol. use, as in Ac 227°, cf. BGU IV. 112098
(B.C. 13) ὡμολ(όγησεν) ὁ ΤΙρώταρχ(ος) συνευδοκ(ούσης)
καὶ τῆς γυναικ(ός). The subst. συνευδόκησις is seen in
the sale contract P Oxy X. 1276! (A.D. 249) οὐ προσ-
δεόμενος με[τ]αδόσεως οὐδὲ ἑτέρας συνευδοκήσεως ἡμῶν,
606
,
συνέχω
“without requiring a notification or any further concurrence
on our part” (Edd.), and similarly 2. XIV. 16383
(A.D. 282).
συνευωχέομαι,
“feast along with,” c. dat., as in 2 Pet 213, occurs in
BGU 11. 596%° (a.p. 84) (= Selections, p. 64) ἐρωτηθεὶς
κατελθὼν συνευωχηθῆ[ι}] ἡμεῖν, ‘“‘you are also invited to
come down and feast along with us.”
The simple verb εὐωχέομαι may be cited from OG/S
1684 (B.C. 115) εὐωχηθεὶς ἐπὶ τοῦ Ἡραίου, 26. 383157
(mid. i/B.C.) ὅπως ἕκαστος. . . ἔχῃ τὴν ἑορτὴν εὐωχούμενος
ὅπου προαιρεῖται. For the subst. εὐωχία see P Oxy III.
49474 (A.b. 156) where a testator provides for a sum to be
paid to his slaves and freedmen for a feast to be celebrated
yearly at his tomb on his birthday—els εὐωχίαν αὐτῶν
ἣν ποιήσονται πλησίον τοῦ τάφου pov κατ᾽ ἔτος τῇ
γενεθλίᾳ μου.
συνέχω.
(1) For the literal meaning of this word ‘‘hold together,”
“keep together,” cf. P Cairo Zen II. 591555 (B.c. 256)
μὴ πλείους δὲ πέντε ἡμερῶν σύσχηις TO ὕδωρ, with refer-
ence to not keeping a piece of land flooded for more
than five days; P Tebt 11. 4ro™ (a.p. 16) ἐρωτῶ σε
ταχύτερον συσχεῖν τί] πρᾶγμα, “1 beg you to close the
matter with all speed” (Edd.); and 74. 3907 (a.p. 167)
᾿Οννῶφρις συν[έχ]ω τὰς δραχμὰς ἐγατὸν εἴκοσι τέσσαρ[ας,
“IT Onnophris have received the 124 drachmae,” in con-
nexion with a loan on mortgage.
(2) With the usage of the verb in Lk 228 of the officers
who held Jesus zz charge Deissmann (8S p. 160) compares
P Petr II. 201-10 (B.c. 252) where in an official minute we
read of certain sailors who went to Herakleopolis, καὶ
συν[έϊσχεν αὐτοὺς Ἡρακλείδης ὃ ἀρχιφυλακίτης, “and
Herakleides, the chief of the police, arrested them.” Add
for the same sense P Magd 427 (B.C. 221) προσαπήγαγέν
pe els τὴν φυλακὴν καὶ συνέσχεν ἐφ᾽ ἡμέρας δ, P Lille I.
7} (11,8...) εἶπεν τῶι δεσμοφύ(λακι) δι’ ἣν αἰτίαν συνέσ-
χημαι, and cf. BGU IV. τος 3 Ὁ Ὁ and 1054°® (both B.c. 13)
where συνέχεσθαι is used of debtors who are ‘‘ held” until
a loan is repaid, and P Lond 191438 (letter regarding the
Meletian schism—a.D, 335(?)) τοῦτ᾽ οὖν ἤκουσεν ᾿Αθανά-
σιος ὅτι ᾿Αρχέλαος συνεσχέθη, πάνυ ἀθυμεῖ ᾿Αθανάσιος,
“φρο, Athanasius heard this news, that Archelaus
arrested, and Athanasius is very despondent”’ (Ed.).
(3) An interesting parallel to Lk 438 is afforded by
P Oxy VI. 896%4 (A.D. 316) where a man is described as
πυραιτίοις. . . cvvex[dpevov, ‘seized with a slight fever”
(Edd.): cf. P Flor III. 296% (vi/a.p.) τῇ συνεχούσῃ pe
ἀρρωστίᾳ.
(4) The more tropical sense of the word in Phil 123 may
be illustrated by P Oxy II. 28175 (a.p. 20-50) where a
wife petitions the ‘‘ Chief Justice” that her husband who had
deserted her should be compelled ‘‘ perforce” to pay back
her dowry, ὅπως ἐπαναγκασθῇ συνεχόμενος ἀποδοῦναι
κτὰ. Field (Λολες, p. 128) reading συνείχετο τῷ πνεύματι
in Ac 18® finds that the verb expresses ‘‘some strong
internal feeling.”
(5) With the description of the spirit of the Lord as
τὸ συνέχον τὰ πάντα in Sap 17 may be compared the
was
συνζάω
inscr, to Attis of A.D. 370, cited by Cumont Les Religions
Orientales p. 77, cf. p. 267 (Eng. Tr. pp. 62, 226), as
Kal συνέχοντι τὸ πᾶν, and the further reference to Eleusis
as συνέχοντα τὸ ἀνθρώπειον γένος ἁγιώτατα μυστήρια
(Zosimus iv. 3. 2).
(6) The adj. συνεχής may be illustrated by P Hamb I.
655 (A.D. 141-2) ἐν By[ol o]ppaly]ige [συν]εχέσι ἀλλή-
aus, and the adv. συνεχῶς by P Oxy 11. 2375}: 19(a.v. 186)
τοῦ ‘Qplwvos συνεχῶς ἐπαγγελλομένου (‘continually
threatening’).
συνζάω,
““live along with” (Rom 68 a/.): cf. the ii/B.c. epigram
on Menander discovered in Rome, Kazbe/ 1085 1£—
᾿Ἐχρῆν μὲν στῆσαι σὺν “Epwtt φίλῳ σε, Μένανδρε,
ᾧ συνζῶν ἐτέλεις ὄργια τερπνὰ θεοῦ.
See also Aristeas 130.
συνζεύγνυμι,
“‘yoke together, P Giss I. 34% (A.D. 265-6)
(= Archiv vy. p. 137) συνεζευγμένων τῶν γενομένων ἐπ᾽
αὐτῷ ὑπομνημάτων, and Wiinsch AF p. 207 (iii/A.p.)
εἴ τις ἄλλος ἵππος τούτοις μέλλει συνζεύγνυσθαι.
The verb is used metaph. of union in wedlock, as in Mt
19°, Mk τοῦ, in P Flor I. 36° (beg. iv/A.D.) τοὺς παῖδας
[ov]ve[Clevta, and Aazbe! 37278 (c. iv/A.D.)—
»» 66s ?
join”:
Kuptakoy yap ἐϊ γ]ὼ λιπόμην ἐφ᾽ ἐλπίσι ταύτης,
Νόννης γαμετῆς συνζευχθῆναι θαλάμῳ.
συνζητέω.
For the NT meaning “" discuss,” ‘‘ debate” (Mk 811 αλ)
cf. P Oxy III. 53217 (ii/A.p.) ποιήσῃς pe πρὸς σὲ ἐλθεῖν
συνζητήσοντά σοι, ““ cause me to come to you and dispute
with you about it” (Edd.), and 26. XIV. 1673%° (ii/A.D.)
τοῖς Tov ὄνον λαβοῦσι συνεζήτησα πολλὰ Kal κατέπλεξα,
«ΕἼ had much discussion and complication with the men
who took the donkey” (Edd.).
συνζήτησις,
“* discussion” (in TR of Ac 289), is one of the Greek words
used by Cicero, ad Fam. xvi. 21. 4 non est enim setunctus
zocus a prdodoyla ef guotidiana συζητήσει.
in Epicurus “7. Ixxiv. (ed. Bailey, p. 116).
It is also found
σύνζυγος,
**yoke-fellow.” We can produce no evidence for σύνζυγος
as a proper name, though its use as such in Phil 45 seems
probable (WH marg.): see Kennedy ZG7 ad Δ For its
use as an appellative Thieme (p. 32) cites the Magnesian
graffito 328 (prob. i/A.pD.) σ]ύζυγοι Βαίβιος Κάλλιπος :
cf. 321.
συνήδομαι,
“delight in” (Rom 733): P Oxy XIV. 1663$ (ii/iii A.D.)
συνήδομαί ye ἱτ]ῷ φίλῳ σοίυ] κηδεμόνι ἀγαθῷ καὶ
ἔπι --ει:- κεστάτῳ εἰς τὰ πραγμάτια, “1 congratulate you
on your dear protector who is good and capable in his
affairs’’ (Edd.): cf. OG/ZS 45319 (B.Cc.39-35) ὑμεῖν τε
συνήδομαι ἐπὶ τῷ ἔχειν τοιοῦτον πολείτην, εἰ saefe in
inscrr.
Part VII.
607
συνίημι
συνήθεια
(1) ‘‘intimacy,” “friendship,” as in 4 Macc 2! a/.,
P Cairo Zen I. 590427 (B.c. 257) ᾿Αλέξανδρος... οἰκεῖος
καὶ αὐτῶι δέ μίοί εἰσι συ]νήθειαι, P Amh 11. 1459
(iv/v A.D.) τὸ γνωστὸν τῆς πρὸς ἀλ[λήλο]υς συνηθείας,
“the knowledge of our intimacy.”
(2) “habit,” ‘‘custom,” as in Jn 1839, P Fay 11814
(A.D. 110) ots ἔχομον συνήθιαν πέμπιν, “for the persons we
are accustomed to send them to” (Edd.), P Tebt II. 2875
(A.D. 161-90) kata τὸν [yv]épova καὶ τὴν συνήθειαν.
“according to tariff and custom” (Edd.), 7. 376)”
(A.D. 162) ἀκολούθως τῇ τῶν ἀρουρῶν [συν]ηθείᾳ, ‘in
accordance with the custom of the land,’ P Fay 341
(A.D. 161) τὴν τῶν προτέρων ἐτῶν συνήθειαν, and Sy/Z
418(= *888)!4 (A.p, 238) κατωλιγωρήθη διὰ τὴν συνή-
θειαν τῆς τοιαύτης ἐνοχλήσεως. Cf. PSI I. 508 (ἵν ν Α.Ὁ.}
κατὰ συνήθι[αἹν.
For a technical use of συνήθειαι to denote ““ customary
gifts” to officials, see Chrest. I. 283 (vi/a.D.) and the
numerous citations in Preisigke /Vorterd. s.v.
A few exx. may be given of the adj. συνήθης--Ρ Tebt 11.
29417 (A.D. 146) ταῖς συνήθεσι προθεσμίαις, ‘at the accus-
tomed dates,” P Oxy XIV. 16921! (a.p. 188) μεταφορὰ
τούτου eis τὸν συνήθη τόπον, P Fay 38% (iii/iv a.p.)
φροντίσατε ἐξαυτῆς τὴν συνήθη παραφυλακὴν γείνεσθαι,
“see that you at once provide the necessary guard,” and
Kaibel 1002? ὡς συνήθεις kal φίλους ἠσπάζετο. For the
adv. see P Amh II. 7o' 8 (¢. Α.Ὁ. 115) τὸ συνήθω[ς}
διδόμ[ε]ν[ο]ν.
συνηλικιώτης.
For this NT ἅπ. elp. (Gal 113) Ξε ‘‘a contemporary,”
Preisigke (Worterd. s.v.) cites C7G 111. 4929.
συνθάπτω.
For the lit. use of this comp4, ““ bury along with,” which
is metaph. in Rom 64, Col 21, cf. P Eleph 213 (a Will—
B.C. 285-4) ἐὰν δέ τις αὐτῶν μὴ θέληι ἢ Tpadeiv ἢ,
συναποτίνειν ἢ μὴ συνθάπτωσιν, ἀποτεισάτω κτλ.
συνθλάω.
For συνθλάω ‘‘crush together,” ‘‘ break in pieces,” of
divine punishment, as in Mt 2144, Lk 2018, cf. Pss 67(68) 25.
109(110) >f
συνθρύπτω.
According to Hobart p. 249 θρύπτω is a medical term
for the crushing of a calculus, and he thinks that the
comp%, may have been similarly employed, and, in pur-
suance of his theme, points out that it is peculiar to Luke
(Ac 2113) among Greek authors. But LS® cite at least
one other passage, Theod. Prodr. 4. 325 συνεθρύβη. For
the simplex θρύπτω see P Oxy III. 471°° (ii/a. pd.) εὔμορφον
kal πλούσιον μειράκιον ἐθρύπτετο, where the editors render,
“this handsome and rich youth gave himself airs.””
συνίημι.
For the metaph. meaning ‘“‘ perceive,” ‘‘ understand,”
which alone is found in the NT, see P Cairo Zen I. 59061®
(B.C. 257) συνίημι καὶ αὐτός, ἀλλὰ σὺ ἱκανὸς εἶ διοικῆσαι
καὶ ἀποστεῖλαι ὡς ἀσφαλέστατα, where συνίημι takes the
78
συνίστημι
place of ἐπίσταμαι in the closely parallel 59060%. The
literal meaning ‘‘bring together” is probable in PSI VI.
6657 (ili/B.C.) γεωργοὺς δὲ ods οὐ συνίημι, but unfortunately
the verb is followed by a lacuna.
ovvioTH it
is very common in the papyri, and is used with a great
variety of meanings. We can notice only the principal
ones, and those most nearly related to the NT occurrences
of the word.
(1) From its original meaning ‘‘set together,” ‘*com-
bine,’’ συνίστημι passes into the sense of ‘* bring together as
friends,” ‘‘introduce,’’ ‘‘recommend,” as in P Petr II.
11(1)° (iii/B.c.) (= Selections, p. 7) πέπεισμαι ῥαιδίως pe
τῶι βασιλεῖ συσταθήσεσθαι, “I am sure that I shall easily
be introduced to the King,’ P Oxy IV. 787 (A.D. 16)
ἐρωτῶ σε οὖν ἔχειν συνεσταμένον, “I ask you therefore
to hold him as recommended,” 26, II. 2025 (a.D. 25)
παρακαλῶ oe μετὰ πάσης δυνάμεως ἔχειν αὐτὸν συνεστα-
μένον : cf. Rom 161, 2 Cor 31, ad.
(2) The meaning ‘‘appoint,” as a technical legal term,
is seen in such passages as P Oxy II. 26118 (B.c. 55) where
a woman states that she has appointed her grandson to act
as her representative in a lawsuit—ovveorakévar αὐτὴν
τὸν προγεγραμμένον υἱωνὸν Χα[ιρ]ήμονα ἔγδικον, 106. 1.
975} (B.C. 115-6) συνέστησα τὸν ἀδελφὸν ἐμοῦ Νικάνορα
ἐπὶ mace (/. πᾶσι) τοῖς προκειμένοις, and P Giss I. 259
(li/A.D.) συνέστησα yap αὐτὸν διὰ τό σε τότε κατα-
πεπλευκέναι. With this may be compared ὁ συνεσταμένος
= ‘‘the nominee” in P Oxy II. 320 (a.pD. 59) Σεκούνδου
Tov συνεσταμένου ὑπὸ τῶν μετόχων ayo(pavdpwv), and
330 (A.D. 78-83).
See also P Tebt I. 27% (B.c. 113) ἐπὶ τοῦ συσταθέντος
πρὸς σὲ διαλογισμοῦ, ‘‘at the inquiry instituted against
you” (Edd.), P Amh 11. 335 (c. B.c. 157) σ]υνεστηκυίας
ἡμῖν καταστάσεως ἐπὶ [Ζω]πύρου τοῦ ἐπι[μ]ελητοῦ, ‘a
trial has been arranged before Zopyrus the epimeletes,” and
P Lond 19127! (A.D. 41) εἴ ται kal συνείστασθαι τὴν ἀρχὴν
δεῖ, “‘ whether the order should be constituted” (Ed.).
(3) From this it is a natural transition to ‘‘ establish,”
“‘prove,”’ as in Rom 3° αἱ., cf. BGU IV. 1062!" (a.p.
230-7) ἔτι δὲ Kal συστήσασθαι τοὺς ταύτης λόγους.
(4) For the intrans. use ‘‘stand with (by),” as in
Lk 9%, cf. the legal phrase μετὰ συνεστῶτος or συνεστώ-
των, of a person or persons ‘‘acting with’’ or ‘‘ standing
by” another, in such passages as P Oxy VI. g124 (a.p.
235) ἐμίσθωσεν Αὐρηλία Bnoots . .. μετὰ συνεστῶτος
Αὐρηλίου Θέωνος. .. Αὐρηλίῳ Πατύτι. . ., ““Αὐτεῖϊα
Besous, acting with Aurelius Theon, has leased to Aurelius
Patus...,” and P Ryl II. 165° (a.p. 266), with the
editors’ notes. Also P Oxy X. 1273} (A.p. 260) Αὐρήλιος
Θέων ὁ καὶ Νεπωτιανὸς συνέστην αὐτῇ καὶ ἔγραψα ὑπὲρ
αὐ[τ]ῆς μὴ εἰδυίης γράμματα, and P Lond 97829 (a.b. 331)
(=IIL. p. 234) συνέστην τῇ συμβίᾳ pov.
The verb is also intransitive in such passages as PSI
II. 173) (ii/B.c.) τοῦ οὖν καιροῦ τῆς τῶν γενημάτων
συναγωγῆς συνεστηκότος, BGU IV. 1102° (deed of divorce
—B.C. 13) τῆς συστ[ά]σης αὐτοῖς συνβιώσεως, and P
Oxy III. 6531" (A.p. 162-3) συνέστηκ[ε]ν ὡς ἔκρινεν ὃ
χιλίαρχο[ς, ‘the matter stood as the chiliarch decided.”
,
608
’
συνκαλεω
(5) For the meaning ‘“‘hold together,” ‘cohere’’ in
Col 117 Lightfoot ad Δ cites Philo Quis rer. div. her.
58 ed. Wendland (=I. p. 481) συνέστηκε kal ζωπυρεῖται
προνοίᾳ θεοῦ, Clem. Rom, 27 ἐν λόγῳ τῆς μεγαλωσύνης
αὐτοῦ συνεστήσατο τὰ πάντα, and for the meaning ‘‘con-
sist” in 2 Pet 35 see Field λῆρος, p. 242.
(6) Miscellaneous exx. of the verb are—P Amh II. 31
(B.C. 112) ἐπὶ τῆς συσταθείσης πρακτορείας ἐν τοῖς
Μεμνονείοις, of agents ““engaged,upon exacting payment
in the Memnonia” (Edd.), P Ryl Il. 691% (B.c. 34) συνέ-
στησεν ἐπιδιδό(ναι) τὸ ὑπόμνημα, ‘obliged us to present
this petition” (Edd.), P Oxy IX. 11884 (a.p. 13) ὡς
πρὸς ὑμᾶ(ς) τοῦ περὶ τ(ῶν) ἀγνοη(θέντων) Ady(ov) συστα-
(ϑησομένου), “knowing that you will be held accountable
in any inquiry concerning facts that remain unknown”
(Ed.), BGU I. 2215 (a.p. 114) (= Selections, Ρ- 75) ἄλογόν
μοι ἀηδίαν συνεστήσατο, ‘picked a senseless quarrel with
me, so P Lond 3425 (a.p. 185) (ΞΞ 11. p.
For the subst. συστάτης = ‘‘delegate,’’ see P Oxy VIII.
I116° (A.D. 363), with the editor’s note.
For the double comp4. ἀποσυνίστημι, cf. P Hamb I.
271 (B.C. 250) ἔγραψάς por περὶ IIrodepatov . ., ὅτι
ἐμοὶ αὐτὸν ἀποσυστήσαις, “you write me regarding
Ptolemaeus, that you recommend him to me.”
συνιστορέω,
“reckon together,” is not found in the NT, but to the
exx. cited s.v. ἱστορέω we may add P Par 1555 (B.c. 120)
συνιστοροῦντες ἑαυτοῖς οὐδὲν βέβαιον ἔχουσι ἐξέκλιναν,
P Tebt I. 2452 (ἘΠῸῚ 117) συνιστοροῦντες TA πλήθη τῶν
ὑποστελλομένων, “reckoning up together the amounts of
what had been concealed” (Edd.), and P Tor I, 1viii 2
(B.C. 116).
συνκάθημαι,
“am sitting with.” Ina case heard before the Emperor
Claudius, Chvest. I. 14% 5, certain senators sit along with
the Emperor apparently as _assessors—ovvka[Onpévoy αὐτῷ]
συνκλητικ[ῶ]ν, and 15 συνεπένευσαν δὲ καὶ of συν]κα-
θήμενοι [π]άντες σ[υνκλητικοὶ εὖ] εἰδότες κτλ. : οἴ. Ac
26° See also the record of lamp-oil in P Cornell 198
(B.C, 256) τοῖς παρὰ Διοσκουρίδου γραμματεῦσιν καὶ
σ[υ]γκαθημένοις τὴν νύκτα ἐπὶ λύχνον κο(τύλαι) B.
συνκακουχέω,
“endure adversity with,” c. dat.in Heb 112°, According
to Grimm-Thayer the verb ‘‘is not found elsewhere,” but cf.
the corr. form συνκακουργοῦντες in BGU I. 15 i+ Ἢ (a.p.
194).
συνκαλέω,
““call together” (Mk 1516 a/.): cf. BGU II. καὶ it 5
(c. A.D. 200) συνκα[λέσας ovpBovdetov(?)... 2.2.4. M5
and P Lond V. 1711°8 (A.D. 566-573) a marriage contract
in which along with other interesting conditions a husband
promises his wife not to introduce any unsuitable person
into the house—mpocopodroy@ ἐγὼ 6 σὸς yapérns μὴ
συγκαλέσαι τινὰ ἀνακόλουθον κατ᾽ οἶκον ἐπὶ σέ.
,
συνκαλύυπτω
For ἡ σύνκλητος, ‘the senate,” cf. P Oxy I. 33 versoiv-8
(late ii/A.p.) dpa ἡ σύνκλητος ἢ σὺ ὁ λήσταρχος ; ‘was it
the senate, or you, the arch-pirate?’’ (Edd.): cf. P Tebt
1. 5187 (p.c. 118) raft} πορεῖα πρὸς τὴν σύνκλητον,
“transport for the assembly.”
συνκαλύπτω,
“veil completely” (Lk 1252): cf. Syl 804(=21170)8
(i/A.D.) ἐπεὶ δὲ ἐγενόμην ἐν τῷ ἱερῷ, ἐκέλευσεν ἐπὶ δύο
ἡμέρας συνκαλύψασθαι τὴν κεφαλήν.
συνκάμπτω,
“*bend completely ” (Rom 1119): cf. Sy// 802(= * 1168)28
(c. 111/B.C.) συγκάμψας τὰν χῆρα.
συνκαταβαίγω,
““come down along with” (Ac 255). For the late
Rutherford WP
metaph. meaning ‘‘condescend,”’ see
Ρ. 485f.
,
συνκατάθεσις.
a3) ἐε
With συνκατάθεσις -- ‘‘agreement, union,” in 2 Cor
616, the only occurrence of the word in the NT, we may
compare BGU I. 194" (A.p. 177) ot ἀπὸ τῆς κώμης avade-
ξάμενοι ἐκ συνκαταθέσεως τὰς λειτουργείας ἐπιβαλλούσας
αὐτοῖς, and P Flor I. 588 (iii/a.p.) δίχα γνώμης ἐμῆς καὶ
συνκαταθέσε[ω!ς.
συνκατατίθημι.
For the lit. meaning ‘‘ deposit together,” cf. Kazbel 3674
(ii/A.D.) ἐμαυτὴν ζῶσα συνκατέθηκα τάφῳ. From the idea
of putting down the same vote or opinion with another, the
verb came to be used in the middle = ‘‘agree with,” as
in P Lond 196! (c. a.p. 138-161) (=II. p. 153) ᾿Αγριπ-
πείνου συνκαταθεμένου ᾿Ιουλιανὸς εἶπεν κτὰ., BGU II.
388% 4 (ii/iii_a.D.) ἐπύθετο, εἰ γνώρι[μα] αὐτοῦ τὰ γράμ-
ματία, καὶ σ]υνκαταθεμένου [ΠΠόστου]μος εἶπεν κτλ., and
Cagnat IV, 336%° (time of Trajan) περὶ πάντων ἃ ἐν
αὐτ]οῖς ἠξιώσατε συγκατεθέμην.
συνκαταψηφίζω.
According to Grimm-Thayer this verb = “‘ number along
with” is ‘‘not found elsewhere” than in Ac 126; but for
the form we may cite BGU IV. 1208ii-84 (B.c. 27-6)
συνκαταριθμεῖσθαι.
συνκεράννυμι,
“‘mix together,” ‘‘compound” (1 Cor 1233): cf. ΑἸαεδεὶ
54774 (i/A.D.) συνκεράσαι ψυχ[ῆι] πνεῦμα φιλανδροτάτηι,
and for the. pass., as in Heb 45, .5γ.43 78385 (after B.c. 27)
᾿Επιγόνη ᾿Αρτέμωνος αἰσ[ίοις] γάμοις συνκερασθεῖσα. See
also Apoc. Petr. 3 συνεκέκρατο δὲ τὸ ἐρυθρὸν αὐτῶν τῷ
λευκῷ: The subst. σύνκρασις occurs in P Lond 121513
(iii/A.D.) (=I. p. 100) ὁ ἔχων ἐν σεαυτῷ τὴν τῆς κοσμικῆς
φύσεως σύγκρασι(ν).
συνκινέω.
With this verb = “‘move,”’ “‘stir up,’’ in Ac 613, its only
NT occurrence, cf. Polyb. xv. 17. I συγκινεῖ πως ἕκαστον
ἡμῶν ὁ ξενισμός.
609
συνκομίζω
συνκλείω
is used literally, as in Lk 5°, in the sense of ‘‘shut
together,” “enclose,” in such passages as P Fay 127
(c. B.C. 103) ovvKdelg[av]r[é]s pe els τὴν. οἰκίαν,
Preisigke 528011 (a.p, 158) Τούρβων κατασχών pe
εἰσήγαγ[εϊν is τὴν παρεμβολὴν Kal συνέκλεισέν pe, P Fay
1357 (iv/A.D.) συνκλισθῇς ἄχρις ἂν πληρώσῃς, “you will
be put in prison until you pay’’ (Edd.), and P Lond 237°
(c. A.D. 346) (= II. p. 293) eis τὰ κάστρα τὰς ἀν[ν]ώνας οὐ
συνέκλι(-- εἰ)σιν, ‘did not lock up the corn in the
granaries.”
For the verb with reference to time cf. Sy// 32618
(¢ B.C. 107) τοῦ καιροῦ συγκλείοντος εἰς χειμῶνα (for
constr.* cf. Rom 1133. The subst. occurs in P Oxy II.
275°° (A.D. 66) (= Selections, p. 56) ἐπὶ συνκλεισμῷ τοῦ
ὅλου χρόνου, and P Flor I. 5011. (aA.p. 268) μέχρι συν-
κλεισμοῦ Tod διελθόντος a (ἔτους).
συνκληρονόμος,
“‘fellow-heir,’” which occurs gzater in the NT, is classed
by Cremer ® p. 584 as ‘funknown in profane Greek,” but in
addition to Cremer’s own reference to Philo kg. ad Gatum
§ 10, Deissmann (ZAZ?, p. 92) cites the word from an
Ephesian inser. of the Imperial period, Ar7t. Mus. Ἴδε.
III. p. 249, No. 633 Εϊὐτυχίδος. . . . σ[υγ]κληρονόϊμον
αὐτ]οῦ, cf. especially 1 Pet 37. Other exx. from Byzantine
Greek are P Mon I. 6! (A.D. 583) συνκληρονόμον αὐτὸν
ποιῆσαι, and P Masp III. 67340 werso! τῷ[ν pel’ ἐμὲ
κληρονόμων ἢ [ovy]kAq[polyopel[v.
συνκοινωγός,
‘*fellow-sharer,” ‘‘joint partaker,” c. gen. pers. as in
Phil 17, occurs in P Bilabel 19(6.)? (A.D. 110) Δίδυμος
᾿Απολλωνίου ᾿Αλλίωνι ᾿Απολλωνίου συνκοινωνῶ χαί(ίρειν).
συγκομίζω,
“bring together, collect’: cf. P Ryl II. 1224 (a.p.
127) συνκομισάμενος τὰ πλεῖστα μ]έρη τῆς ἐκβάσεως τῶν
ἐδαφῶν, ““Πανίηρ gathered the greater part of the produce
of the fields” (Edd.), P Tebt II. 591 (ii/iii A.D.) ἐγὼ yap
ἡ (4 εἰ μὴ συνκομίσω τὸν χόρτον ἐν τρισὶ ἡμέραις οὐ
δύναμε (7. -μαι) αὐτὰ καταλῖψαι, and P Flor 11. 150°
(A.D. 267) ὅταν γὰρ δεήσει τὰ παρά σοι θέρη συνκομισ-
θῆναι πλείονα ἕξει βοηθεῖν σε.
Souter (Zex. s.v.) suggests that in Ac 83 the verb may
mean, not ‘take up” for burial (see Field ores, p. 116 f.)
but ‘‘get back,’’ ‘“‘recover”; cf. the use of the mid. in
such passages as BGU IT. 5308 (i/a.p.) (= Sevectzons, p. 62)
μόνον διαγράφω τὰ δημόσια μηδὲν συνκομιζόμενος, “ only
I continue paying the public taxes without getting back
anything in return,’ and P Flor I. 58° (iii/A.D.) τοὺς
φόρους συνκομιζομένη : see also Job 5 ὥσπερ θιμωνιὰ
ἅλωνος καθ᾽ ὥραν συνκομισθεῖσα.
For the subst. συνκομιδή cf. P Cairo Zen I. 590493 (see
the editor’s note), P Fay 135% (iv/a.D.) Tod καιροῦ καλέ-
σαντος τῆς συγκομιδῆς, ‘as the season requires the gather-
ing’ (Edd.), and P Lond too1 (a.p. 539) (= III. p. 271)
καιρῷ συγκομιδῆς [κα]ρπίῶ)γ.
3) εἰ
2
συνκρίνω
συνκρίνω.
In the difficult passage 1 Cor 218 AV and RV follow the
late usage of συνκρίνω = παραβάλλω (cf. Lob. Phryn.
p- 278f.) and translate ‘compare’ (so also Field ZVotes,
p- 168), but Lightfoot (Modes, p. 180f.) prefers the meaning
“combine” (cf. RV marg.) and cites Theod. Mops. ad /.:
διὰ τῶν τοῦ πνεύματος ἀποδείξεων τὴν τοῦ πνεύματος
διδασκαλίαν πιστούμεθα. Others take the verb as = “in-
terpret,” in keeping with its application in the LXX to the
interpretation of dreams (Gen 40%, 4112, Dan 57; cf.
Polyb. xiv. 3. 7 συνέκρινε καὶ διηρεύνα τὰ λεγόμενα).
We can produce no clear evidence bearing on any of
these renderings from our sources, where the prevailing sense
of the word is ‘‘decide,’’ especially with reference to
must suffice—P Lille I.
1 verso®? (B.C. 259-8) ὕστερον δὲ ἐπισκοπούμενος τὸ
περίχωμα συνέκρινεν (‘a décidé”) τὰ χώματα ποῆσαι,
P Meyer 14 (B.c. 144) περὶ τῶν αὐτῶν συγκρ[ιθ]έντων,
P Fay 12% (6. B.C. 103) συνκρίνωσι πραθχῆναί (Δ πραχ-
θῆναί() por... τῆς ἀδίκου ἀγωγῆς, ‘“‘give judgment that
they shall perforce pay me for the illegal abduction ” (Edd.),
P Ryl IL. 651 (judicial sentence—B.Cc. 67?) ovvexptvapev,
P Giss I. 6114 (a.. 119) τοῦ τυράννου συνκρίναντίος τὸν]
σωματισμόν, and P Flor 1. 567 (A.D. 234) συνέκρειν[α
γραφῆ]ναι καὶ πεμφ[θῆ]ναι τῆς ἐντεύξεως ἀντίγρα(φον).
For σύνκριμα cf. P Amh II. 68%4 (late i/A.D.) τῶι κυρίῳ
ovvkp[ (part, and for σύνκρισις cf. P Lond 359% (i/il A.D.)
(=TII. p. 150).
judicial decisions. A few exx.
συνλαλέω.
For συνλαλέω, ‘talk together with,” c. dat. pers., as in
Mk οὗ αἱ, cf. P Hib I. 664 (B.c. 228) συνλαλήσω σοι,
“T will have a conversation with you,” P Eleph 298
(iii/B.C.) περὶ ὧν σοι συνελάλησα σοι (szc) ἐχθές, and CPR
I. 1828 (a.p. 124) Βλαίσιος . . . συλλαλήσας ᾿Αρτε[μι]-
δώρῳ τ]ῷ νομ[ι]κῷ [π]ε[ρὶ το]ῦ πράγματος. See also from
the inscrr. OG/S 22058. (mid. iii/B.c.) συνλελαλήκασιν
ὑπὲρ ἁπάντων ἀκολ[ού)θως τοῖς ἐν τῇ ὁμολογίαι yeypap-
μένοις.
συνμαθητής,
“*fellow-disciple.”” For this NT ἅπ. εἰρ., Jn 1115, Bauer
HZNT ad 1. cites Plato Euthyd. 1 p. 272°, Pollux VI. 159,
Diog. Laert. VI. 2, Mart. Polyc. 17. 3. On compounds
with συν-- in late Greek, see Rutherford VP, p. 255f.
συνμαρτυρέω,
“bear witness with” (Rom 2 aZ): cf. BGU I. 8618
(A.D. 155), where the signature of each attesting witness is
accompanied by the words συνμαρτυρῶ kal συνσφρακιῶ.
and for ovppaptipopar see the note to PSI VI. 696°
(iii/A.D.).
συνμερίζω,
“distribute in shares.” The mid. occurs in 1 Cor 918 in
the sense ‘‘have a share in’”’: cf. the subst. συμμεριστής,
which is read by Preisigke (Worterd. s.v.) in BGU II. 6008
(αι A.D.) ἑκάσ]τοτε αὐτοῖς συνμεριστὶς γένομαι ἀκο-
λούθως [τῇ] δι[α]θ[κῃ.
610
σύνοδος
συνμέτοχος.
P Lond V. 1733" (A.D. 594) ἅμα τῶν ἄλλων συμμετόχων
ἡμῶν, with reference to the ‘‘joint-possessors " of a house
συνμιμητής.
One of Paul’s favourite comp’. in συν--, found only in
Phil 317 συνμιμηταί μου γίνεσθε, ie. ‘vie with each other
in imitating me,’’ ‘Sone and all of you imitate me,” so
Lightfoot ad Δ, comparing the verb συμμιμεῖσθαι in Plato
Polit. p. 274 Ὁ.
,
συνοδεύω,
“journey along with” (Ac ο7): Vett. Val. p. 2487
συνοδεύουσα τῷ καταναγκάσαντι δαίμονι. A corresponding
verb συνοδοιπορέω in P Giss I. 27% (ii/A.D.)
(= Chrest. I. p. 29).
occurs
συνοδία,
“‘a company of travellers,’’ is found in the NT only in
Lk 244, For συνοδείτης cf. BGU IV. 1137% (B.C. 6) ὑπὲρ
Συντρόφου τοῦ Καίσαρος συνοδείτου, P Lond 1178" (A.D.
194) (=III. p. 217, Selections, p. 99) γεινώσκετε! ὄντα
[ἡμῶν] συνοδείτην “Hppetvov, where the reference is to the
adoption of Ilerminus as the ‘‘member” of a gymnastic
club, and Prezstgke 4549!° (A.D. 226), where an inscr.
dealing with a cult assembly ends—rd προσκύνημα [Tis]
συνόδου kal τῶν συνοδειτῶν kal τοῦ γράψαντος. See also
Kaibel 6133 (11{.0.}---
Ἤμην ποτὲ μουσικὸς ἀνήρ,
ποιητὴς καὶ κιθαριστής,
μάλιστα δὲ καὶ συνοδείτης.
σύνοδος.
This is not a NT word, but, in view of its later ecclesi-
astical importance, its use in Hellenistic Greek for a
“‘club”’ or ‘‘society’’ may be illustrated as in the interest-
ing diploma of membership in Ἢ ἱερὰ ξυστικὴ περι-
πολιστικὴ ᾿Αδριανὴ ᾿Αντωνιανὴ Σεπτιμιανὴ σύνοδος,
““The Worshipful Gymnastic Club of Nomads under the
patronage of Hadrian, Antoninus, Septimius” (P Lond
117838 (A.D. 194) (=III. p. 217, Selections, Ὁ. 99)): cf.
also P Oxy VI. 908% (A.D. 199) where a certain Serapion
claims that as a member of the Dionyseum and the sacred
club—téav ἀπὸ τοῦ Διονυσείου kal τῆς ἱερᾶς συνόδου --
he is exempt from taxation, P Grenf II. 67% (a.p. 237)
(= Selections, p. 108) a letter from the president of the
village council of Bacchias—hyoupévov συνόδου κώ[μη]ς
BaxxtdSos—regarding the hire of dancing girls, P Oxy
ΧΙ]. 1412!9 (c. A.D. 284) ἐν τῇ παρούσῃ συνόδῳ, with
reference to a special meeting of the Senate; and from the
inscrr. OGZS 48617 (beg. i/A.D.) ἡ σεβαστὴ σύνοδος τῶν
νέων, and 16. 713° (iii/A.D.) ἀπὸ τῆς ἱερᾶς θυμελικῆς καὶ
ξυστικῆς συνόδου, ‘from the worshipful theatrical and
gymnastic club.”
For σύνοδος with definite religious associations see
sv. συναγωγή and Deissmann 4 Z* p. 375; and for an
interesting parallel to 1 Cor 3° see Reitzenstein Pozmandres,
Ρ- 154 n°.
» ,
σύνοιδα 611 συνπαρειμι
cA ΄
σύνοιδα, συνοχή,
perf. used as a present, “share my knowledge with,” lit. “compression” (as in Aristeas 61), came to be used
*‘am privy to”: cf. Ac 5?, 1 Cor 4*, and see such passages
as BGU IV. 1141 (B.c. 14) χειρογραφῆσαί oe Set περὶ
τοῦ μὴ συνειδέναι τούτοις τὸν Ξύστον, ‘‘you must state
in writing that Xystus knew nothing of these things,”
P Oxy IT. 240° (A.D. 37) μὴ συνε]ιδέναι pe μηδενὶ δια-
σεσεισμέζνωι, “that I know of no one from whom extor-
tions have been made,” 74. VI. 8982 (a.p. 123) συνειδυῖα
ἑαυτῆι πολλὰ τῶν ἐμῶν ἀνηρπακνίηι, ‘ being conscious of
the theft of much of my property,” Cfrest. II. 88 ᾽ν. 9
{c. A.D. 141) of ἐπίτροποι συνειδότες ὡς ἀνόνητος αὐτοῖς
ἐστὶν ἡ λογοθεσία, and Sy/7 567 (= 3983)7 (ii/A.p.) μηδὲν
αὑτοῖς δεινὸν συνειδότας ---α condition of purity.
5.7. συνείδησις.
See also
συνοικέω,
“‘live together’’ of man and wife, as in its only NT
occurrence, I Pet 37: PSI I. 644 (i/B.c.?) συνοικ[ἡσουσά
σοι ὧ]ς γνησ[ία] γαμετή, P Oxy II. 237% 33 (a.p. 186)
εἰ συνοικεῖν ἀλλήλοις θέλοιεν, ““1( they wished to live
together,” and 7d. XII. τ54815 (a.D. 202--3) ἡ - . θυγά-
{τηρ) pov συνοικοῦσα τῷ ἀνδίρὶ) ᾿Απολλωνίῳ. Cf. the
similar use of συνοικισία in P Eleph 12 (B.C. 311-10), and of
συνοικίσιον in P Oxy II. 266! (a.p. 96) κα[τὰ συ]νγραφὴν
συνοικισίου, ‘in accordance with a contract of marriage,” αἱ.
The verb is used more generally in P Amh II. 141°
(A.D. 350) γνήσ]ιός pou ἀδελφ[ὸς . . Ἰσσος συνοικ[εῖ por,
“*my full brother . . ssus lives with me,” and Chrest. 11.
96% 10 (after A.D. 350) ὃ παῖς kal cuv[o]ik(et> τῇ ἀδελφῇ.
CE. also συνοικίζω in Sy/7/3 709! (c. B.C. 107) πόλιν ἐπὶ
τοῦ τόπου συνοικίξας. A new verb συνοικιάζω occurs in
P Lond V. 1735" (late vi/a.D.), apparently in the sense
of enlarging the house by adding new buildings to it (see
the editor’s note). For the subst. συνοικία cf. P Petr III.
65(4)® (iii/B.c.), the report of a searcher for stolen goods
ἐν τῆι Ἡρακλείτου συνοικίαι: in 20. 737 (iii/B.c.) the word
is = ‘‘lodging-house.” Cf. also BGU VII. 157325 (a.v.
I4I-2) (τέταρτον) μέρος συνοικίας, and the dim. συνοικί-
διον in 26.32,
συνοικοδομέω.
For the literal use of this verb = “" build together,” which
is used metaphorically in its only NT occurrence (Eph 22%),
ef. P Oxy XIV. 1648® (late ii/a.D.) τὰ συνῳκοδομημί(ένα)
Badixa ἐργαστήρια, ‘‘dyeing-workshops constructed jointly”
(Edd.), and Sy/7 431(=*913)?® (before B.c. 330) ἡ viv
οὖσα (ἀγορὰ) συνωικοδομῆται.
συνομιλέω,
“talk with” (Ac 1077): cf. BGU II. 40115 (as amended
P- 356) (A.D. 618) φανερῶς συνομειλῶν pera Θεοδώρας, and
for the adj. see Vett. Val. p. 109* σύνοικος καὶ συνόμιλος
γενόμενος.
συνομορέω,
“‘border on,” ‘‘am contiguous ἴο,᾽ is found only in
Ac 18. For the simplex opopéw, cf. P Amh II. 68%
{late i/A.D.) τῆς ἄλλης ὁμορούσης γῆς.
metaph. in Biblical Greek = “straits,” ‘‘anxiety” (Lk
21, 2 Cor 24): cf. the magical P Lond 122% (iv/a.D.)
(=I. p. 117) διάσωσόν pov ἀπὸ πάσης συνοχῆς,
Kaibel 1040 σ[ζυν]οχή τις ἔσται σοι κακῶν τε καὶ
καλῶν], and Vett. Val. p. 2° κρυβάς, συνοχάς, δεσμά,
πένθη, ef saefe. An early ex. of the noun is afforded by
P Lond 354*4 (c. B.c. 10) (= II. p.
ce
165) where the refer-
ence is apparently to This may also be
the meaning in Didache i. 5 ἐν συνοχῇ δὲ γενόμενος
ἐξετασθήσεται περὶ ὧν ἔπραξε. See further Deissmann LAZ
p. 95 n.*, and Boll Ofendarung p. 135.
imprisonment.”
"
συνπαθέω.
We have no early exx. of this verb = “suffer along
with,” as in Heb 4%, τοῦ, but cf. Acts of Paul and
Thekla 17 ὃς (sc. ὃ Χριστὸς) μόνος συνεπάθησεν πλανω-
μένῳ κόσμῳ, and Pelazia-Legenden p. τοῦδ ἣ φιλανθρωπία
αὐτοῦ (sc. τοῦ θεοῦ) ἀνείκαστος οὖσα συμπαθήσει τὸ
πλῆθος τῶν ἀνομιῶν pov.
συνπαραγίνομαι,
‘arrive along with”: PSI V. 502535 (B.c. 257-6)
ὠιχόμεθα πρὸς Ζωίλον καὶ ἠξιοῦμεν αὐτὸν συμπαραγενέσθαι :
cf. Lk 235 and the TR of 2 Tim 475. See also the astro-
logical Vett. Val. p. 6433.
συνπαραλαμβάνω,
“take along with” (as helper), as in Ac 1581: where
Ramsay (Galatians, p. 293) points out that the word im-
plies ‘‘a private companion or minister, whois not sent forth
on the mission as an envoy, but is taken by the envoys on
their own authority.”” Cf. BGU I. 226% (aA.p. 99) περὶ
As ἐνεχίρισε συνπαραλαβὼν ἑαυτῶι τὸν τοῦ ἑτέρου pov
ἀδελφοῦ ᾿Εἰριέως, and P Lond 358° ((. A.D. 150) (=I.
Ρ. 172) συμπαραλαβόντας αὐτοῖς Ἡρακλείδην ὑπηρέτην.
See also Ρ Ryl II. 1898-9 (A.D. 128), where the verb appears
δὲς in a receipt issued by the receivers of public clothing—
Διογέν[η]ς παρέλαβα. ᾿Ονησᾶς συνπαρέλαβα. Φιλόξενος
συνπαρέλαβα. ‘‘ Received by me, Diogenes. Received
also by me, Onesas. Received also by me, Philoxenus.”
συνπάρειμι,
‘am present along with” (Ac 2572: cf. PSI IV. 43978
(B.C. 244-3) συμπαρῆν δὲ τούτοις καὶ Γλαυκίας, P Fay 12}
(c. B.C. 103) σὺν τούτοις καὶ ἑτέρους συμπαρόντας, ** others
besides themselves being present,” BGU IV. 1137° (Β.ς. 6)
συμπαρ͵]όντων τῶν πλείστων, and P Oxy I. 42° (A.D. 323)
δι π]λῇ τῶν θεατῶν συνπαρεσοίμέϊνωϊν τῇ] τέρψει, “the
spectators will be present at two performances” (Edd.).
Other exx. in Mayser Gr. 1. p. 503.
For a semi-technical use of συνπάρειμι, like συνίστημι
(g-v-(4)), cf. P Ryl IL. 1208 (a.D. 167) συνπάρειμι α[ὐ]τῇ
κα(ὶν ἔγραψα ὑπὲρ αὐτῆς μὴ εἰδυίης γράμματα, “1 act
as her representative, and write for her seeing that she does
not know letters”: cf. ? with the editors’ note.
συνπάσχω
συνπάσχω,
“suffer together” (Rom 817, 1 Cor 1235): cf. P Oxy VI.
9047 (v/A.D.) μὴ υἱὸν δυνάμενον ἅμα μοι συνπαθῖν, and
πάσχων κείνοις [olo|rep κεινεῖτο προσώποις. See also
Cic. ad Atticum xii. 11. Atticae hilaritatém libenter audio ;
commotiunculis συμπάσχω.
συνπέμπω,
“send along with.”’ For constr. c. acc. and dat., as in
2 Cor 8%, cf. P Oxy 11. 237" 3 (a.p. 186) οὐδὲν δὲ ἧττον
συνπέμψας τῇ ἐπιστολῇ. Other exx. of the verb are
P Flor 11. 215!* (A.p. 256) τὸ δὲ ἐπιστόλιον ὃ συνέπεμψα
πρὸς “Hpwva, and OG/S 3155 (B.c. 164-159) συν[πε]μφ-
θῆναί τινα αὐτῶι παρὰ σοῦ. For the meaning ‘‘send
to the help of,” see Cirest. I. 114% (B.C. 123) παρακα-
λέϊσα]ντες Kall] ἡμᾶς συ[ν]πέμψαι αὐτοῖς ἐξ ἡμῶν ε[ἰ]ς
“Eppav (Ou) τοὺς ἴσους ἄνδί(ρας) 8.
συνπεριλαμιβάνω.
The participle of this verb, which is = ‘‘embrace” in
Ac 2010, is common in land-surveys in the sense of ‘‘in-
cluded,” e.g. P Tebt I. 6248 (B.c. 119-8) where it is stated
that so many arourae are taken up by a shrine of Isis—
Ἰσιείου συ(μπεριειλημμένου Ὁ) : see the editors’ note, where
reference is made to 26. 8139 (late ii/B.c.), 849 (B.c. 118), a/.
συνπίνω.
See s.v. συνεσθίω.
συνπίπτω.
For this verb = “‘ fall together,” ‘‘ fall in,’’ as in Lk 649,
cf. P Oxy IX. 118824 (A.D. 13) ἀκάνθας συνπεπτωκίνίας)
δύο, ‘‘two fallen acacia trees,” 76. II. 24838 (a.p. 80)
κοινωνικῆς ἐπαύλεως συνπεπίτω]κνίας, and 7). III. 51018
(A.D. 101) μέρεσι οἰκίας συμπεπτωκνυίης, ‘shares of a
house that has fallen in.” Cf. the use of the subst. in
BGU II. 475? (ii/A.p.) ἄλλων (sc. τόπων) . . . δηλωθέντων
εἶναι ἐν συμπτώσι, andof the adj. συμπτώσιμος in P
Goodsp Cairo 134 (A.D. 341) ἀπὸ διαβ[έσε]ως παλαιᾶς
συμπτωσίμοις (/, συμπτωσίμου) οἰκίας.
The verb is also used = ‘‘meet with anyone,” as in
P Par 40} (before B.c. 161) (= UPZ i. 621°) τοῦ δὲ
ἀδελφοῦ cov συμπεσόντος μοι, P Tebt I. 585° (8.6. 111)
ἐὰν δεῖ συνπεσῖν τῶι ᾿Ανικήτωι σύνπεσαι, “if you must
meet Anicetus, meet him.”
A compd. συνεμπίπτω is seen in P Oxy II. 24353 (a.p.
79) σὺν τοῖς Kal els τούτους συνεμπεσουμένοις φορτίοις
πᾶσι, ‘‘together with all the fixtures that may be included
in them” (Edd.).
συνπληρόω.
(1) For the Lukan usage (951, Ac 21) ‘‘ complete,”
“fulfil,” with reference to time, cf. BGU IV. 1122? (B.c. 13)
ἐπὶ δὲ τοῦ συνπληρω(θῆναι) τοῦτον (sc. χρόνον), and the
corresponding use of the subst. in P Grenf II. 337 (B.c. 100)
eis συμπλήρωισιν ἐτ[ῶν πέν]τε, P Giss I. 5622 (vi/a.p.)
πρὸ συμπληρώ(σεως) το(ῦ) αὐτ(οῦ) Sexace>rots [χρόνου :
cf. P Oxy XIV. 16261 (Α.Ὁ. 325) τὰ δὲ φανησόμενα ἄχρι
συνπληρώσεως τῆς ἐπιμελείας ἀπολήμψεται παρὰ τῶν
αὐτῶν δεκανῶν, ‘‘and shall receive from the said αἰδεαϑὶ
612
συνστοιχέω
the sums found to have accrued up to the termination of
his duties as superintendent” (Edd.).
(2) The verb in the sense of ‘‘accomplish,” ‘‘ make up,”’
is seen in such passages as P Par 6357 (B.c. 164) (= P Petr
III. p. 22) ῥαιδί]ω[ς] τὰ τῆς xplas σ[υ]Ἱνπληροῦν, ‘‘to
accomplish swith ease what was required’’ (Mahaffy),
Chrest. I. 16774 (B.C. 131) προνοήθητι ὡς μάλιστα μὲν
συνπληρωθήσεται τὰ τοῦ παρελθόντος ἔτους κεφ[ά]λαια.
Cf. P Petr II. 38(α)33 (iii/B.c.) ἤδη μιᾶς μὲν ἅλω
συνπεπληρωμένης, ‘one threshing-floor being already
filled ’’ (cf. Lk 878), and the subst. in P Fay 441° (B.c. 16?)
εἰς συνπλήρωσιν χαλκοῦ (ταλάντων) πέντε, “making up
a total of 5 talents of copper” (Edd.), P Tebt II. 573
(late i/B.c.) ἔκθεσις els συνπλήρωσι[ν] (δραχμῶν) ιβ,
P Oxy I. 1141" (ii/iii A.D.) πώλησον τὰ ψέλια εἰς συμ-
[[ἠρω]]πλήρωσιν τοῦ κέρματος, ‘sell the bracelets to make
up the money’’.(Edd.), and 26. XIV. 171314 (A.D. 279)
els δὲ τὴν συνπλήρωσιν τοῦ προκειμένου παντὸς κεφαλέου
(= αίου).
συνπολίτης,
“ fellow-citizen,” a comp%. condemned by the Atticists
(Rutherford WP p. 255f.), but found in Eph 219: cf. BGU
Il. 632° (ii/A.D.) παρὰ ᾿Αντωνε[ίζνου tod συνπολ[ε]ίτου
ἡμῶν, Preisigke 4317°%° (c. A.D. 200) ὕβρισμαι. . παρὰ
πάντων τῶν συμπολιτῶν, and P Oxy VIII. 1119!® (a.p.
254) συμ]πολεῖται ἡμέτεροι προσῆλθον ἡμεῖν διὰ βιβλει-
δίων, ‘‘ our fellow-citizens have approached us in a petition ”
(Ed.).
The verb occurs in what appears to be a school exercise
written on the verso of P Oxy I. 79 (A.D. 181-192), where,
after a reference to the death of someone, the writer
continues σὺν τοῖς o[tplatidtais . . . συμπολιτευόμεθα.
See also OG/S 143° (B.C. 146-116), with note.
συνπορεύομαι,
“‘Journey together” (Lk 711 a/.): PSI IV. 325318 (B.c.
254-3) Tov μεθ᾽ αὑτοῦ συμπορευόμενον.
συνπρεσβύτερος,
“*fellow-elder” (1 Pet 51): cf. OGZS 33011 (c. B.c. 120)
πάντα τὰ συνφέροντα κατηργάσατο μετὰ τῶν συνπρεσ-
βευτῶν τῶι δήμωι.
ovvo—
See passim συσσ----
συνοτέλλω,
which is used of time, ‘‘draw together, shorten ”’ in
1 Cor 728, is applied to the “curtailing” of expenses in
P Ambh 11. 7o0(a)8 (c. A.D. 115) κελεύσαντος συσταλῆναι
τὰ πολλὰ τῶν ἀναλωμάτων τῆ[ς γυ]μνασιαρχίας, Ρ Εν]
66
and Sy// 730 (= 5 1102}}} (B.c. 175-4) ἵνα συνσταλῶσιν
αἱ λίαν ἄκαιροι δαπάναι.
συνστοιχέω,
as a military term ‘‘keep in line with,’’ is found in
Polyb. x. 23. 7 ἐφ᾽ ὅσον συζυγοῦντας kal συστοιχοῦντας
διαμένειν. For the metaph. usage ‘‘ correspond exactly to’’
,
OUVVOTPQATlL@T1)S
in Gal 4, cf. the adj. in BGU IV. 1205 (8.6. 28) οὐδὲ
yap σύνστοιχοι (‘‘iibereinstimmend’’) ἑατῶν [γ]ίνεσθε,
and in Epicurus 32. I. 76 τὰ σύστοιχα τούτοις, ‘kindred
phenomena to these” (Bailey).
συνστρατιώτης.
This expressive Pauline comp4, (Phil 255, Philem®) is
found in a soldier’s letter to his mother, where he mentions
that he has borrowed money from a fellow-soldier, BGU
III. 81427 (iii/A.D.) κέχρημαι χαλκὸν π[α]ρὰ συστρατιώτου :
cf. Ostr 15354 (ii/B.C.) Tots συνστρατιώταις αὐτοῦ, P Meyer
207 (1st half iii/A.p.) ἔπεμσα διὰ Διοσκόρ[ο]ν συνστρα-
πιώτου Διοπολείτου, and the Christian P Grenf I. 53°
(iv/A.D.) ἔπεμψά σοι διὰ “Arwvos τοῦ συνσρατιώτου σοι
γράμματα καὶ μάφορτιν (‘‘ahead-dress”’). In Menandrea
p- 120% συ]στρατ[ιώτας is a probable supplement. For
the verb see P Frankf 7:2 (after B.c. 218-7).
συνσχηματίζω.
On συνσχηματίζεσθε in Rom 123 = “be ye outwardly
conformed” as contrasted with μεταμορφοῦσθε, “θὲ ye
inwardly conformed,” see Field /Vo/es, p. 162.
σύνσωμος
is found in the NT only in Eph 35, and may have been
coined by Paul for the occasion. The word is usually
understood as ‘‘fellow-member of the body,” i.e. of the
Church, but, as Preuschen has pointed out (ZNV7/V i.
(1900), p. 85f.), it cannot then be associated with the
following gen. τῆς ἐπαγγελίας, nor is there any real
sequence of thought in the three epithets συνκληρονόμα.---
σύνσωμα--συνμέτοχα. Accordingly, taking σῶμα in its
sense of ‘‘slave” (see s.v.), he thinks that we have a term
equivalent to σύνδουλος (Col 17, a/.), and that the meaning
is that ‘‘the Gentiles are fellow-heirs and fellow-slaves, and
so fellow-partakers of the promise.’’
συντάσσω,
“direct,’’ ‘‘command”: cf. P Cairo Zen II. 59155%
(B.C. 256) ὃ βασιλεὺς συνέτασσεν ἡμῖν δισπορῆσαι τὴν
γῆν, ‘‘the King has been bidding me sow a second crop
on the land,” P Petr IIT. 611% (iii/B.c.) ἔγρ[αψ)]εν Adpos
αὐτοῦ συντάξαντος διὰ τὸ μὴ ἐπίστασθαι αὐτὸν τὸν
᾿Απολλώνιον] γράμματα, ‘‘Dorus wrote at his request
because Apollonius cannot write,’’ P Hib I. 147 (early
iii/B.c.) σύντασσε [τοὺς] παρὰ col φύλακας φυλάσσειν,
P Tebt I. 4013 (B.c. 117) (= Selections, p. 28) ἀξιῶ
συντάξαι γράψαι Δημητρίωι, “1 beg you to give orders
to write to Demetrius,” P Oxy 11. 278! (a.p. 17) ὅπου
[ἐϊὰν συντάσσηι ὁ ᾿Ισίδωρος ἐν ᾿Οξυρύγχων πόλει, ‘at
whatever spot in Oxyrhynchus Isidorus may require,” 76.
I. 1068 (A.D. 135) ἀπήνγειλα ὑμῖν... Δημήτριον συντετα-
xévat ἀναδοῦναι . . ., “1 beg to inform you that Demetrius
instructed me togive up . . .,”” and P Meyer 815 (a.p. 151)
πάντα [καταγραφῆναι] συνέταξεν eis τὸ τῆς γυναικὸς αὐτοῦ
ἄνομα. P Leid Bi (B.c. 164) (=I. p. τὸ; UPZ i. 2037)
συνετάγηι ἀποδοῦναι gives us an early ex. of the irrational
« adscript.
In P Cairo Zen II. 59179® (B.C. 255) of [συ]νταξάμενοι
οὐ συνήντησαν ἐπὶ τὴν [κρίσιν] the editor renders ot
συνταξάμενοι, ‘‘those who agreed to appear.”
613
/
συντελεω
For συνταγή, see Ῥ Bilabel 35% (A.p. 87) πα[ρ]αβάς
σον τὴν συνταγήϊν : for σύνταξις, see P Cairo Zen I.
59073 (B.C. 257) ὁ ἐπὶ τῆς συντάξεως ἐμ. Μέμφ[ει (with
the editor’s note), and P Par 265 (8.6. 162) (= UPZi.
p- 247, Selections, Ὁ. 13) τὴν καθήκουσαν ἡμῖν δίδοσθαι
σύνταξιν τῶν δεόντων, ‘the contribution of the necessaries
which it is fitting should be given to us,” where the
reference is to a contribution from the royal treasury for
religious purposes (see Otto Priester i. p. 366ff.): for
συντάξιμος (not in 1,55), see P Giss I. 944 (A.D. 66-7):
and for ἀσυντάκτως, see P Par 3255 (B.c. 161) (= Witkowski,
p- 68, UPZi. p. 305).
ἢ
συντέλεια,
“consummation,
᾽»» ἐς
completion,”’ in relation to time, as
in the Jewish apocalyptic expression συντέλεια αἰῶνος,
may be illustrated by P Oxy X. 1270% (a.b. 159) μέχρι
συντελείας τοῦ διεληλυθότος πρώτου] καὶ εἰκοστοῦ ἔτους,
‘*down to the end of and including the 21st year” (Edd.).
For the subst. in to completed work, ef.
P Petr IIL. 42 F(c)® (ii/B.c.) (as read p. x.) τὴ]ν συντέ-
λειαν τῶν ἔργων, and the late use in OG/S 3275 (B.c. 159-
138) ἀντὶ τῶν διὰ] τῆς τοῦ πολέμου συντελείας ἐπ[ιτευγμάτων
(‘fcontrivances”), with the editor’s note.
reference
The common
meaning of ‘‘ joint-contribution ” for public burdens is seen in
such a passage as BGU III. 927% (iii/a.D.) παρ]εσχήκαμέν
σοι εἰς λόγον συντελείας [κατὰ] κέλευσιν TOD διασημοτάτου
μαγίστρου. For παγανικαὶ συντέλειαι, ‘heathen clubs or
unions,’ see Avchtv i. p. 410. For συντελείωσις cf. P
Flor I. 617 (A.D. 210) δεόμεθα πλείονος χρόνου εἰς τὴν
συντελείωσιν, and for συντελεστής = ‘‘ contributor” to a
tax, cf. the late P Flor III. 283° (a.p. 536) and PSI IV.
2837 (A.D. 550) with the editors’ notes.
συντελέω.
(1) For the ordinary sense ‘‘bring to an end,” ‘‘com-
plete,” ‘‘finish,’’ cf. P Cairo Zen I. 591247 (B.c. 256)
φροντίσας t]va τὰ ἔργα συντελῆται, P Petr 11. 4(6)!8
(B.C. 255-4) οὐθὲν τῶν ἔργων συντελεσθήσεται, “Sno part
of the work will be completed,” 26. 9(3)° (B.c. 241-39) τὰ
συντετελεσμένα, and P Tebt I. 3319 (B.c. 112) (= Selections,
Pp. 31) φρόντισον ὡς. . ai . . éyBa(tnplar).. .
τελεσθήσονται, ‘take care that the landing-stages be
completed ’’—preparations for a visitor.
(2) The verb is a terminus technicus for the ‘‘supply”
of certain fabrics which were government monopolies, as in
P Hib I. 688 (c. B.c. 228) εἰς τιμὰς ὀθονίων τῶν συντελουν-
μέν[ω]ν eis τὸ βασιλικόν, and OG/S go!8 (Rosetta stone—
B.C. 196) τῶν 7 εἰς τὸ βασιλικὸν συντελουμένων ἐν τοῖς
ἱεροῖς βυσσίνων ὀθονίων : cf. Wilcken Os¢y. i. p. 266 ff.
Cf. also the verb = ‘‘ contribute,” ‘‘ pay,’ certain imposts,
as in P Oxy I. 127 recto (late vi/A.D.) συντελεῖ ὁ ἔνδοξ(ος)
olk(os) ᾿Οξυρυγχ(ιτῶν) ὑ(πὲρ) ἐμβολῆς, cf. 7 and 20. 12618
(A.D. 572).
(3) In P Lond 11798 (ii/A.p.) {ΞΞ ΠῚ: p. 146) τὸ
βλά]βος ἢ τὸ πῆμα (‘‘calamity”) συντελούμενον, the
meaning seems to be ‘‘make good,” while a weakened
use of the verb is in P Fay 12° (¢. B.c. 103)
ἀδικήματα els ple] . . . συντελεσαμένου, “Shaving done
me various injuries ’’ (Edd.), and P Ryl 11. 145° (a.p. 38)
πλείστας UB[pi]s τοῖς παρ᾽ ἐμοῦ συντελῶν, ‘heaping
συν-
found
συντέμνω
insults on my dependants” (Edd.). In PSI VI. 614°
(iii/B.c.) ἵνα περὶ ὧν καταπέπλευκας συντετελεσμένος TO
τάχος ἀναπλεύσηις, συντετελεσμένος is used in a middle
sense.
In an interesting magical tablet (iv/a.p.?) from Asch-
munén published by the Soczeta Staliana per la Ricerca det
Papiri Grect in Egitto in their ‘‘ Omaggio” to the meeting
of classicists in April, 1911, the incantation runs val κύριε
βαλευ χθονίων θεῶν συντέλεσον τὰ éyyeypappéva τῷ
πεδάλῳ τούτου (No. 5:9), which recalls the Scriptural
formula in Mk 134, Rom 928 (λόγον γὰρ συντελῶν καὶ ᾿
συντέμνων ποιήσει Κύριος ἐπὶ τῆς γῆς).
συντέμγω.
For the metaph. use ‘‘cut down, cut short,” λόγον,
as in Rom 978 LXX, cf. Gnomon frovem. (= BGU V.
p- 10) τὰ ἐν μέ[σ]ῳ [κεφ]άλαια συντεμὼν ὑπέταξ[ ἀ] σοι.
The subst. συντομή is used literally in P Oxy XIV.
1692!2 15 (A.p. 188).
“ec 2) ἐς
συντηρέω.
For this perfective of τηρέω (Proleg. pp. 113, 116)
= ‘‘keep safe” (1) c. acc. pers., as in Mk 67°, cf. P Tebt
11. 4164 (iii/A.D.) πᾶν ποίησον συντηρῆσαι τὴν γυναῖκά
μου ἕως παραγένομε (. παραγένωμαι), ‘do everything
possible to protect my wife until I arrive” (Edd.), P Oxy
XII. 1418 (A.D. 247) σ]υντηρῆσαι τὸν παῖδα, and the
iv/A.D. Gnostic charm 724. VI. 9241 ἢ phy φυχάξῃς Kal
συντηρήσῃς Apias ἀπὸ τοῦ ἐπιημερινοῦ φρικός, ‘‘ verily
guard and protect Aria from ague by day”: and (2) c. acc.
rei, as in Mt οἵ, cf. P Bouriant r1o!* (B.c. 88) καλῶς
ποιήσεις συντηρῶν τὸν τόπον, BGU IV. 1074* (A.D. 275)
τὰ δὲ [ὑἹπὸ το[ῦ] δίὲ τ]οῦ Σεβαστοῦ δ[εδ)]ομένα ὑμῖν
νόμιμα καὶ φιλάνθ[ρ]ωπα συντηρῶ, “1 keep safe the laws
and privileges granted to you by Augustus,” and Sy// 930
(= 705) (B.C. 112) συντηρῆσαι τὰ ἐκ παλαιῶν χρόνων
δεδομένα τίμια καὶ φιλάνθρωπα : see also 2ὁ. 655 (= ὃ 820)"
(A.D. 83) μυστήρια ἀπὸ πλείστων ἐτῶν συντετηρημένα.
In P Tebt II. 2827 (late ii/B.c.) a guard declares that
he will keep the best watch possible over other people’s
holdings—gv(Aakiy) ἀλ[λο]τρ[ (ὧν κλή(ρων) συντηιρήσιν
ἀπὸ τ[ο]ῦ βελτίζσντου, and in BGU I. τϑο}8 (ii/iii a.p.)
a veteran claims that in view of his long military service,
exemption from public burdens ought to be ‘‘strictly
observed’’ in his case—ém ἐμοῦ συντηρεῖσθαι ὀφείλι. Cf.
also 20. IV. 1106! (B.C. 13) & Te ἐὰν λάβῃ ἢ πιστευθῇ σῶα
συντηρήσιν (-- εἰν), and 7d. 112618 (Β.6. 8), and for the
subst. συντηρεία (not in LS§) cf. Sy// 932 (= %880)5?
(A.D. 202) συν[τηρ]είας βουγαρίων.
συντίθημι.
(1) “place”: P Oxy XIV. 16317” (A.D. 280) ταῦτα
λαβόντα τὸν οἶνον [σ]υνθήσομεν ἐν τῷ ἡλιαστηρίῳ, ‘we
will put these (sc. jars), when they have been filled with
wine, in the open-air shed” (Edd.).
(2) ‘‘ provide,” ‘‘furnish,” ‘‘supply’’: P Cairo Zen I.
590298 (B.C. 258) αὐτοὶ δὲ συνεθήκαμείν αὐτῆι ὅσα ἠξίωσεν
ἡμᾶς εἰς τὸν πλοῦν, ‘we supplied her with whatever she
asked us for the voyage,” P Petr 11. 20%t 8 (=III. 36 ὁ)
(B.C. 252) πυνθανομένου δέ μου τῶν παρ᾽ αὐτοῦ, εἴ τι συντε-
614
συντρέχω
θεικὼς" αὐτῶι εἴης ἐπι σι. ... and P Lille 1. 153 (B.c.
242-1) (= Witkowski 2.22.2 p. 30) Κ μναϊεῖα συνθεῖναι αὐτῶι.
Cf. also P Hib I. 48! (B.c. 255) ἵνα μὴ ἐπικωλύωμαι τὸν
λόγον συνθεῖναι, ‘that I may not be prevented from making
up my account”’ (Edd.).
(3) in mid. and pass. ‘‘make a compact with, coven-
ant,”’ “agree,” as in Lk 225, Jn 928, Ac 232°; P Cairo
Zen 1. 590524 (B.C. 257) οὐθὲν αὐτοῖς συνετέθη, P Fay 5455 (Δ.Ὁ.
161) συνεθέμην πᾶσι τοῖς προκειμένοις, “1 agreed to all the
aforesaid terms,” P Oxy VI. 9088 (a.p. 199) συ]νεθέμην
πρὸς ὑμᾶς, “1 made a compact with you,” P Oxy XIV.
1608" (iii/A.D.) οὔπω οὖν ἐγὼ αὐτῷ συνεθέμην περὶ τούτου,
ἄχρι οὗ σοι δηλώσω, “I accordingly would not make an
agreement with him about this before telling you’’ (Edd.),
70..° οὐδ᾽ οὕτως συνέθεντο οἱ epyatople|vot, ‘the workmen
had not agreed even on these terms” (Edd.), and 26. X.
1280° (iv/A.D.) ὁμολογῶ ἑκουσίᾳ καὶ αὐθαιρέτῳ γνώμῃ
συντεθῖσθαί με πρὸς σὲ
3). ((
ἐπὶ τῷ μαι ἐπικοινωνῖν σοι
εἰς τὸν ψυκτῆρα τοῦ καμηλῶνος, “I acknowledge that I
have of my own free will covenanted with you to share
with you in the arbour of the camel-shed” (Edd.). An
unusual use of the word is found in P Oxy 1. 78%
(lii/A.D.) ἵν᾽ οὖν μὴ δόξω συνθέσθαι τῇ τοῦ πραγματικοῦ
ἀγνοίᾳ, “‘to prevent the appearance of my having taken
advantage of the tax-collector’s ignorance” (Edd. ).
For the subst, σύνθεσις see BGU III. 781i 5 (i/a.p.)
ἄλλη σύνθεσις πινακίων ἀναγλύπτων στρογγύλων δ, P
Hamb I. τοῦδ (ii/A.p.) ἐβάσταξάν pov συνθέσις(-- εἰς}
τελείας λευκὰς δεκατρεῖς, and P Oxy III. 4964 (a.p. 127)
ἱματίων συνθέσεις δύο, ‘‘two dresses.’ On σύνθημα in
LXX Judg 128, see Plater Vielgate Gi. p. 13, n.*
συντόμως.
The nearest parallel we can give to the NT usage ‘‘ briefly ’”
in Ac 24* occurs in an astronomical treatise published
in the Rylands papyri, I. 27%? (iii/A.p.) ἄλλως συντομώ-
τερον ἀπὸ ἀρχῆς, “another shorter way, starting from the
beginning” (Edd.). But cf. the adj. in a rhetorical frag-
ment of ili/A.D., PSI I. 85% ἀπομνημόνευμα σύντομον ἐπὶ
προσώπου τινὸς ἐπενετόν, 8150 8, 14, and the subst. in P Leid
V* © (ii/iv a.p.) (=II. p. 33) διὰ πάσης συνστομίας
(2. συντομίας), ‘‘omni brevitate.”
The reference of the word to time ‘‘quickly,’’ ‘‘at once,”
is common :—P Cairo Zen II. 592012 (B.c. 254) ᾿Απολ-
λώνιον τὸν ἐργολάβον (‘‘contractor’’) ἀποστελοῦμεν πρὸς.
σὲ συντόμως, P Amh II. 37}} (B.c. 196 or 172) Tapa-
γενήσομαι συντόμως, and BGU III. 824! (a.p. 55-56)
παράβαλε οὖν ἐκεῖ, elva συντόμως αὐτὸ ποιήσῃ Kal καλόν.
Cf. P Cairo Zen I. 590288 (8.6. 258) ὅτι συντομώτατα,
and P Grenf II. 94% 4 (vi/vii a.p,) διὰ συντόμον.
συντρέχω,
“run together” (Mk 6858 a/.): cf. P Lond 106!9 (iii/B.c.)
(=I. p. 61) συνδραμόντων πλειόνων, P Tor I. 1% % (8.6.
116) συντρέχειν ἔτη πρὸς τὰ πη, ‘‘fluxisse iam annos octo
super octoginta,”” P Tebt I. 4835 (c. B.c. 113) ἡμᾶς τε σὺν
τοῖς λοιποῖς γεωργοῖς ὑπόπτως σχόντας συνδεδραμηκέναι,
““we together with the rest of the cultivators having had
our suspicions aroused ran off with him” (Idd.), PSI III.
1741 (ii/B.C.) συνδραμεῖν ἐπὶ τὸν ὅρμί[ον, P Oxy I. 33}: §
συντρίβω
{late ii/A.p.) συνδράμετε, ἹῬωμ[α]ῖῶοι, and Chres/. If. 961
(after A.D. 350) Νόν]ναν τούτῳ τῷ λόγῳ συνδεδραμηκέναι.
For a weakened sense see P Fay 1337 (iv/A.D.) ἵνα καὶ τὰ
κοῦφά σοι [σ]υνδράμῃ, “in order that you may collect the
vessels,” and similarly P Flor II. 134*? (A.p. 260).
A subst. συντρέχεια (not in LS§) occurs in P Flor III.
288? (vi/A.D.).
συντρίβω
is used figuratively ‘‘ bruise,” ‘‘crush,” as in Rom τό,
in P Petr II. 4(3)° (B.c. 255-4), where certain workmen
complain, ἐλθόντων ἡμῶν ἐπὶ τὰ ἔργα συνετριβόμεθα. For
the meaning ‘‘break down,” ‘‘shatter,’”’ as in Mk 58,
cf. P Par 3558 (B.c. 163) (= UPZ i. p. 30) ἐσκύλησεν τὸν
ναὸν ὥστε κινδυνεῦσαι kal συντρῖψαι αὐτόν, and P Tebt
I. “5 (B.C. 113) οὐδενὶ κόσμωι χρησάμενοι συντρίψαντες
τὴν παρόδιον θύραν, ““ throwing off all restraint knocked
down the street door” (Edd.), and so 471% 18,
We may add from the inscrr. Sy// 807 (=*1173)!® (after
A.D. 138) where a blind soldier is enjoined to take blood
of a white cock, together with honey, and συντρῖψαι καὶ
ἐπὶ τρεῖς ἡμέρας ἐπιχρεῖσαι ἐπὶ τοὺς ὀφθαλμούς, ‘rub
them into an eye-salve and anoint his eyes three days”’ (see
Deissmann ZA£Z?*, p. 135), and 26. 802 (= %1168)*® (c.
A.D, 320) τὰ συντετριμμένα σ[κε]ύη. See also Menander
*Emutpém. 667 συντρίβει oe, “he plays havoc with you.”
With LXX 3 Kingd 1911, cf. Wiinsch 4F p. 2218 (iii/A.D.)
ὁρκίζω σε τὸν συντρείβοντα τὰς πέτρας.
σύντριμμα,
“destruction,” ‘‘ruin” (Rom 318). For the meaning
(=IL. p. tor) ἐὰν εἴπῃς ἐπὶ σπάσματος ἢ συντρίματος
(Δ συντρίμματος) τὸ (ὄνομα) Ὑ, ““ἴπ spasmo aut contusione.”
The subst. συντριβή occurs in the late Preisigke 5763
(A.D. 647). μὴ πρὸς τῇ τοιαύτῃ THs δίκης συντριβῇ
ημιωθῇ, and in Vett. Val. p. 744: cf. Prov 1618, MGr
συντρίμμια, “ruins.”
σύντροφος.
For the lit. meaning ‘‘foster-brother”’ cf. PSI VI. 5845
(iii/B.C.) ὃ ἀποδιδούς σοι τὴν ἐπιστολὴν τυγχάνει dv
Βιαίου σύντροφος, P Oxy VII. 1034? (11}Α..} κληρονόμους
καταλείπω τὴν θυγατέρ[α] μου τινὰ καὶ τὸν {rov} σύντροφον
αὐτῆς τινὰ καί τινα, ‘I leave as my heirs my daughter. and
her foster-brother y and z ”’ (Ed.), P Ryl II. 1063 (a.p.
158) παρὰ Καπίτωνος συντρόφου ἀπελευθέρου Πτολεμᾶς
μητρὸς Tacovxapiov, ‘‘from Capiton, foster-brother and
freedman of Ptolema, his mother being Tasoucharion’’
(Edd.), and the Phrygian sepulchral inscr. cited by W. M.
Ramsay (Searing, p. 189) —
Μένανδρος Ἵππω-
vos καὶ ᾿Αμειὰς Τ εί-
Hove θρεπτῷ, καὶ
᾿Απολλώνιος
καὶ Διονύσιος συν-
τρόφῳ ὑπὲρ τῶν
εἰδίων Διὶ Βρον-
τῶντι,
Part VII.
615
συνυποκρινομαι
““Menander son of Hippon and Amias to Timon their
foster-child, and Apollonios and Dionysios to their foster-
brother on behalf of the family’s (salvation) to Zeus the
Thunderer (a vow).’’ See also an inser. from Thyatira in
CR iii. p. 138, No. 17 Teva Νήφοντι νέῳ χρηστῷ
συντρόφῳ μνείας χάριν.
The word is similarly rendered ‘‘foster-brother” in
AV marg., RV, but from its widespread use as a court
title, it is better -understood as
mate friend”? ;
or ‘inti-
see e.g. the Pergamene inscr. Cagnat IV.
288? σύντροφ]ος τοῦ βασιλέως, and the inscr. from Delos
of the τϑῦ half of ii/B.c., OGZS 2472, where Heliodorus is
described as τὸν σύντροφον τοῦ βασιλέως ΣΙ[ελεύκου]
Φιλοπάτορος: Ditienberger ad Δ defines the word as
denoting ‘‘hominem re yera una cum rege educatum.’”’
Cf. OGIS 3727, and Syll 365 (= 2798)§ (a.p. 37) τοὺς
Κότυος δὲ παῖδας ἹΡοιμητάλκην καὶ Πολέμωνα kal Κότυν
συντρόφους καὶ ἑταίρους ἑαυτῶι γεγονότας. The
Occurs as a proper name in P Oxy I. 113%6 (ii/A.p.).
further Deissmann &S p. 310 ff.
panion.”
= ‘courtier ”’
word
See
MGr σύντροφος, ‘‘com-
συντυγχάνω,
“meet with,” ‘‘fall in with’’ (Lk 819): cf. P Oxy VII.
τοῦτ" (B.C. 22) ἔγραψα δὲ καὶ Δίωι τῷ τοῦ χιριστοῦ περὶ
τούτου, ᾧ καὶ συντεύξηι, ‘I have written also to Dius, the
son of the agent, about this: whom you will meet” (Ed.),
26, 1V. 743°? (B.C.2) οὐκ ἠδυνάσθην συντυχεῖν ᾿Απολλωί(νίῳ),
7. VII. 1070% (iii/A.p.) ἐὰν οἷν [συ]ντύχητε καὶ δόξῃ
τι ὑμεῖν περὶ αὐτῶν, ‘if therefore you meet and come to
any conclusion about tthem’’ (Ed.), and 76. VIII. 1163?
(v/A.D.) τῇ τετράδι καταλαβὼν... συντυχὼν τῇ ἑξῆς TO
δεσπότῃ μου, “1 arrived on the 413, and on the next day
met my master.”
Slightly different uses are seen in P Tebt I. 2314 (c. B.c.
110 or 114) et δέ τινα ἕξει[5] πρὸς αὐτὸν λόγον σὺν αὐτῶι
σύντυχε ἡμῖν, ‘if you have any grievance against him apply
together with him to me” (Edd.), and P Oxy XIV. 167217
(A.D. 37-41) Μουνάτιος δὲ ὁ φίλος συντυχὼν ἔλεγεν συμ πε]-
φωνηκέναι τοῖς ἐκ τῆς κώ[μ]ης αὐτοῦ, “our friend Munatius
said that he had agreed with the people of his village ” (Edd.).
For the subst. συντυχία, see P Flor 11. 154 verso
(A.D. 268) χ]ρηστὴν συντυχίαν, P Oxy XVI. 1860°
(vi/vii A.D.) εἰς μέσον συντηχείας (1. συντυχίας), ‘in
the course of conversation” (Edd.), and OG/S 331”
(mid. ii/B.c.) Kat[a] συντ[υ]χίαν.
Συντύχη
(for the accentuation see Winer-Schmiedel Gy. p. 71),
the name of a woman member of the Church at Philippi
(Phil 45). It is found in the inscrr. C7G II. 23262, 3098 310,
and in its masculine form is represented by the Latin Sintichus
(C7Z XII. 4703). On the superior position of women in
Macedonia, see the inscriptional evidence brought forward
in Lightfoot Phzlippians*, p. 54 ff., and on the possibility
that Syntyche is to be identified with the Lydia of Acts,
see Ramsay, Searing, p. 309.
συνυποκρίνομιαι
is generally understood in the sense ‘‘play a part with”’:
cf, Aristeas 267 τὸ πρέπον ἑκάστῳ συνυποκοινόμενος,
79
συνφύω
‘acting the proper part towards each.” But a different
meaning has been found in Polyb. iii. 92. 5, where it is
said of Fabius Cunctator that (having no intention of giving
battle) συνυπεκρίνετο τοῖς προθύμως καὶ φιλοκινδύνως
διακειμένοις, ‘he pretended to agree with the eager and
adventurous spirits.” This makes good sense in Gal 215:
the other Jews ‘‘pretended to agree with Peter,” though
they really did not.
συνφύω
is used in the 2 aor. pass. for 2 aor. act. = *“‘ grow up
together with” in Lk 87. For the act. see P Ryl II. 427
Fr. 8 τ]ῶν συνφυόντων. See also 5.7. σύμφυτος.
συνχαίρω,
generally in the NT = ‘‘rejoice with”: cf. P Lond 43
(ii/B.c.) (=I. p. 48, UPZ i. p. 635), where a mother writes
to her son, πυνθανομένη μανθάνειν oe Αἰγύπτια γράμματα
συνεχάρην σοι καὶ ἐμαυτῆι, ‘having ascertained that you
are learning the Egyptian script, I rejoiced for you and for
myself,” and Sy// 807 (=*1173)® (after a.D. 138) ὀρθὸν
ἀνέβλεψε τοῦ δήμου παρεστῶτος Kal συνχαιρομένου, which
the editor describes as ‘‘ medii vel passivi usus barbarus,”
but cites the simplex in Aristoph. /ax 291 ὡς ἥδομαι
καὶ xalpopar κεὐφραίνομαι, and 10. 10 ἐσώθη Kal δημοσίᾳ
ηὐχαρίστησεν τῷ θεῷ καὶ ὃ δῆμος συνεχάρη αὐτῷ. See
also Proleg. p. 161, and Hatzidakis Gr. p. 200.
For the sense of ‘‘congratulate,” which Lightfoot
gives the verb in Phil 2!7£, we may cite the ironical P
Vebt 11. 424° (late iii/a.D.) εἰ μὲν ἐπιμένι(-- εἰς σου τῇ
ἀπονοίᾳ, συνχέί -- αἴρω σοι, ‘if you persist in your folly,
I congratulate you” (Edd.). Similarly BGU IV. 1080?
(iii/A.D.) (= Chrest. I. p. 564), where a father congratulates
his son on his happy marriage, ἀσπάζομαί σε συνχαίρων
ἐπὶ τῇ ὑπαρχθείσῃ σοι ἀγαθῇ [ἐ]σευβεῖ (1. εὐσεβεῖ) καὶ
εὐτυχῇ (1. εὐτυχεῖ) [σ]υμβιώσι.
συνχέω,
lit. ‘‘pour together,” ‘‘ confuse,” is used metaph. in
Ac2T20— δὲ 5 ΠΡ ἢ amultituders| chsh eid ΝΣ Σ 38 (||
A.D.) (= II. p. 149) ὃ κόσμος ὅλος συνχυθήσεται, and P Oxy
XVI. 18734 (late v/A.D.) ἔχω συνκεχυ[μ]ένος τοὺς λογισ-
μούς, “1 feel my reasoning faculties confused” (Edd.). See
also OG/S 66938 (i/A.D.) μηδὲ cvv<xecr τὴν κοινὴν
πίστιν ol τῆι πρωτοπραξίᾳ πρὸς ἃ μὴ (ι) Set καταχρώμενοι,
and Sy// 888 (= 3 1238)15 (c. Α.Ὁ. 160) where a curse is
invoked on those who attempt ἢ συνθραῦσαι ἢ συγχέαι
τῆς μορφῆς Kal τοῦ σχήματος.
We may add from Menander /ragm. p. 217, No. 781—
συγκέχυκε νῦν τὴν πίστιν ὁ Kad’ ἡμᾶς βίος, ‘life nowadays
has upset loyalty.”’
συνχράομαι.
“Suse together with,” ‘‘associate with”: cf. P Grenf If.
14(4)* (B.C. 264 or 227) συνκεχρήμε[θ]α δὲ καὶ τοὺς τεσ-
σαράκοντα ὄνους, in the account of the preparations for the
visit of the διοικητής. See also BGU IV. 1192° (Ptol. /Aug.),
120 8338 (B.c. 27-6), and P Giss I. 41 1.1 (beg. of Hadrian’s
reign) (= Chrest. I. p. 30), where συνχρήσασθαι occurs in
a broken context. In BGU IV. 11877? (c. B.c. 1) τῆι δὲ
616
,
σύρω
περὶ ἑαυτὰς" βίαι καὶ αὐθαδίᾳ [συ]νχρησάμενοι, the verb is
practically = ‘‘ resort to.” It is found only once in the NT,
Jn 4°, where it suggests ‘‘treat with undue familiarity”: cf.
Ign. JJagn. 3 πρέπει μὴ συνχρᾶσθαι τῇ ἡλικίᾳ τοῦ ἐπι-
σκόπου, and Epict. i. 2. 7 ταῖς τῶν ἐκτὸς ἀξίαις συγχρώμεθα.
Diog. Oenoand. 2». 64 9 shows the usual sense, famzliariter
ute aliguo.
συνχύνγω,
“confound” (Ac 25 a/.), is a Hellenistic form of συνχέω
(7.v-), and survives in MGr: see Proleg. p. 45n.?
ουνωμοσία,
“conspiracy,” ‘* plot ” (Ac 2313): cf. Sy// 461 (ΞΞ3 360)
(¢ B.C. 300-280) εἴ τινά κα συνωμοσίαν αἴσ[θω]μαι ἐοῦσαν
[ἢ γι]νομέναν, ἐξαγγελῶ τοῖς δαμ[ιορ]γοῖς, Cagvat IV. 914!
καταλύσαντα συν[ω]Ἱμοσίαν μεγάλην.
Συράκουσαι
(sometimes accented Συρακοῦσαι), ““ϑ'γγασιε," a town
in E. Sicily (Ac 2813), The plur. form was due to its being
both a citadel and a settlement in the valley (see Souter
Lex. s.v.), but in late Greek the sing. } Συράκουσα is also
found, perhaps owing to popular usage (see Psaltes Gr.
p- 142).
Συρία.
The noun συρία is applied to ‘‘a Syrian cloth” in P Hib I.
51° (B.C. 245) ovplas λάμβανε ἑξ[αδρ]άχμους, ‘accept
Syrian clothes at 6 drachmae”: see the editors’ note on 1.%,
and cf. 26. 387 (B.c. 252-1), P Cairo Zen I. 59010 (c. B.C.
259).
An interesting ex. of the private cult of the Συρία θεός in
the Fayiim district is afforded by P Magd 2 (B.c. 222)
(= Chrest. I. 101), where we hear of a soldier Μάχατας
having erected a shrine in her honour, possibly, as Wilcken
suggests, at the instigation of his foreign wife "Acta—*
ἀνοικοδομήσαντος ἐν τῶι αὑτοῦ τόπωι ἱερὸν Συρίας Θεοῦ
καὶ ᾿Αφροδίτης Βερενίκης. On the worship of the Syrian
gods, see now U. Wilcken’s paper in Festgabe fiir Adolf
Deissmann (Tiibingen, 1927), p. 1 ff.
Σύρος.
Mention is made of a κώμη Σύρων in the district of
Alexandria in BGU IV. 11237, 11321° (both time of
Augustus), and in the Oxyrhynchite district in P Oxy II.
270 5 (A.D. 94): see also GH in P Tebt II. p. 402. The
ady. Συριστί is found in P Petr IIT. 71° (B.c. 238-7) ὃς καὶ
Συριστὶ ᾿Ιωνάθας [καλεῖται, ‘who is also called in the
Syrian language Jonathan.”
Συροφοινίκισσα,
‘¢ Syro-phoenician,” Mk 776. In their margin WH print
Lipa Φοινίκισσα. On the late form Φοινίκισσα (derived
from the country Φοινίκη), see Winer-Schmiedel G7.
Pp: 135.
σύρω,
“εἄχανν,᾿ ““ατασ᾽ (Jn 218, Ac 88, Rev 124). The word
is used of oxen drawing wood in P Flor II. 1587 (iii/A.D.)
παράσχες . . TO ταυρικὸν ἵνα᾽ συρῇ els κῶμ[η]ν τὰ ξύλα,
/
συσσημον
76, 2275 (A.D. 257) σύροντι ξύλα ἀπὸ τῆς διώρυγος. For
an incorrect perf. part. = ‘‘attached,”’ see P Lond V. 1686%*
(A.D. 565) μετὰ τῆς σεσυρομ(ένης) αὐταῖς συντελείας.
The word is read by Rendel Harris in Ἐν. Petr. 3 σύρωμεν
(for εὕρωμεν) τὸν υἱὸν τοῦ θεοῦ, with which Robinson and
James (p. 17) compare Acts of Philip (Tisch. p. 143)
σύρατε τοὺς μάγους τούτους. The comp’. παρασύρω
occurs in P Oxy III. 48615 cited s.v. παρουσία.
σύσσημον.
This late Greek word = ‘‘sign,” ‘‘signal,’? which is
classed by Phrynichus (cf. Rutherford VP p. 492 f.) among
κίβδηλα ἀμαθῆ, is apparently first found in Menander
Tleptketp. 362, and is fully illustrated by Durham AZenander
Ρ. 95. For its use in Mk 1444, its only occurrence in the
NT, see Swete ad Δ, who cites Wiinsche Mene Beztrdge
p- 339 for a kiss as the customary method of saluting a
Rabbi. A plur. συσσήματα is found in Byz. Greek: see
Psaltes Gy. p. 176.
συστατικός,
““commendatory,” occurs in P Oxy XII. 158779 (late
ii/A.D.) συστατικῶν γραμμάτων : cf. 2 Cor 3! συστατικῶν
ἐπιστολῶν. Good exx. of such letters are P Goodspeed
4 (ii/B.c.) (= Selections, p. 24), P Oxy IV. 787 (A.D. 16),
76, II. 294 (A.D. 22), 26. 292 (c. A.D. 25)(= Selectzons,
Ρ- 37)-
Other exx. of the word are P Oxy III. 505? (ii/A.p.)
κατὰ συστατικὸν γενόμενον, “Ὅν the terms of a deed
of representation’’ (Edd.), and 26. 5091? (late ii/a.p.)
Opodo! ya] To{v} συστατικὸν πεπυῆσθαί σοι, “1 acknow-
ledge that the contract of representation has been made with
you” (Edd.), and in a more general sense P Tebt II. 31579
(ii/A.bD.) ἔχι yap συστατικὰς [ὅπως τὸν ἀπιθοῦντα μετὰ
φρουρᾶς τῷ ἀρχιερῖ πέμπιν, ‘for he has instructions to
send recalcitrants under guard to the high-priest” (Edd.).
For συστάτης, ‘‘a delegate,” cf. P Oxy VIII. 1116°
(A.D. 363) with note, and for σύστασις, ‘fan appoint-
ment,” cf. 76. II. 26117 (a.p. 55) εὐδοκεῖ yap τῇδε tr
συστάσει, and similarly P Tebt II. 317!4 (a.p. 174-5).
In P Flor I. 39% (Α.Ὁ. 396) συστάτης τῆς μελλούσης
λιτου[ργεῖν φυ]λῆς, the word appears to mean ‘‘repre-
sentative” (see the editor's note). See s.v. συνίστημι.
συστρέφω,
‘gather together,” ‘‘ twist together,’ c. acc. rei, as in
Ac 28%, is seen in P Oxy II. 234% 15. (medical prescription
συστρέψας καὶ χλιαίνων ἔνσταζε, ‘twist some wool with
the oil in it round a probe, warm, and drop in,” and so%?,
also BGU VII. 1673!° (ii/a.pD.) o[v]véorpepa, un-
fortunately in a broken context.
Cf. Wiinsch 47 p. 2315 (iii/A.D.) δρκίζω oe τὸν συνστρέ-
φοντα τὴν γῆν ἐϊπὶ τ]ῶν θεμελίων αὐτῆς, where the verb
= conglobare (cf. Prov 8533). For the mid., apparently in
the sense of ‘‘gather themselves together,” cf. Mt 172%.
συστροφή.
With συστροφή = ‘‘concourse,’’ ‘‘assembly” (Ac 19%,
23'*), cf. the metaph. application of the subst. to style in
617
σφραγίζω
P Lond 4655 (iv/a.p.) (=I. p. 66) ἐν συστροφῇ πρὸς
πνευματικ(ὴν) ἀπειλή[ν, ‘shortly, for spiritual threatening ”
(Ed.), and of the adv. συστρ[όφως] in Menander Κιθαρ. 92.
Συχέμ,
**Shechem” (Ac 716).
the LXX shows Σίκιμα, —a, -ων, -οις : see Thackeray Gr. i.
p- 168.
In addition to this indecl. form
σφάζω,
“slay, slaughter” :
bre ἐσημάνθη, ὅτι ἐσφάγη [Σ]εμπρώνιος, and OG/S 697°
ἐσφαγμένοι ἐν ὅρμῳ Ilovxews. See also the magic P Osl
I. 15 (iv/A.D.) ὃ τὸν ἴδιον ἀδελφὸν σφάξας (with the editor’s
note). For the form σφάττω (cf. Wackernagel Hed/enzstica,
p. 24) see Sy/Z 615 (= *1024)*> (B.c. 200) πρὸς tat
β[ωμ]ῶι σ[φά]ττετίαι] (sc. &pvos).
The verb is used hyperbolically in P Oxy II. 25938
(A.D. 23) βλέπε pe πῶς pe ἡ μήτηρ ἡμῶν [E]odate χάριν
Tov χειρογράφου : the editors compare the similar use of
φονεύω in P Lond 113. 12(d)** (vi/vii A.p.) (=I. p. 227)
ὃ χρεώστης ἐφ[ὀ]νευσέν pe.
In Pontic and certain other dialects σπάζω takes the
place of σφάζω: Thumb Hazadbook, p. 18. For σφαγιάζω
cf. Syd/ 920 (=*685)*? (B.c. 139) σφαγιασθέντος ἱερείου.
»» ἐς
σφόδρα,
‘‘creatly,’’ ‘exceedingly ᾿᾿: (a) with verbs—P Oxy IV.
70571 (A.D. 200-2) κῶμαί τινες. . . σφ[ό]δρα ἐξησθένησαν,
“certain villages are utterly exhausted,” owing to public
burdens, 24. I. 4117 (iii/iv A.D.) ἐπὶ τούτῳ σφόδρα χαίρω,
76. XIV. 1680! (iii/iv A.D.) ἀκούω ὅτι σφόδρα ᾿Ἡράκλειος
© viv ἐπίτροπος ἵητεῖ oe, “1 hear that Heraclius the
present overseer is vigorously searching for you’’ (Edd.),
and PSI VII. 82724 (iv/a.p.) σφόδρα Θεῶνα φιλῶ :
(b) with adjective—P Cairo Zen I. 590608 (B.c. 257) σφόδρα
ὀλίγου χρόνου. For the adj. σφοδρός see P Tebt II. 2727
(late ii/A.D.) ϑί[ψο]ς . . . σφοδρόν, BGU IV. 10241 19
(iv/v A.D.) σφοδρὰν (/. σφοδρὸν) ἔρωτα.
σφραγίζω,
κε 568]. In P Oxy VI. 9325 (late ii/A.D.) ἂν ἔρχῃ ἄφες
ἀρτάβας ἕξ is τοὺς σάκκους σφραγίσας λαχανοσπέρμου
ἵνα πρόχιροι ὦσι, ““1ξ you come, take out six artabae of
vegetable-seed, sealing it in the sacks in order that they
may be ready’ (Edd.), we have clear confirmation of
Deissmann’s view (BS p. 238f.) that by Paul’s καρπὸν
σφαγίζεσθαι in Rom 157° we are to understand the Apostle
as meaning that all the proper steps had been taken with
regard to the collection. ‘‘If the /frzzt is sealed, then
everything is in order: the sealing is the last thing that
must be done prior to delivery.” Cf. also P Hib I. 3915
(B.C. 265) where with reference to the embarkation upon a
government transport of a quantity of corn, instructions are
given that the shipmaster is to write a receipt, and further—
δεῖγμα σφραγισάσ(θ]ω, ‘let him seal a sample,” obviously
to prevent the corn from being tampered with during its
transit (Edd.).
Other exx. of the verb with varied applications are BGU
I. 24878 (i/A.D.) πέμψας por διὰ Σαβείνου ἐσφραγισμένας
σφραγίς
δραχμὰς εἴκοσι, P Oxy I. τ1617 (ii/a.p.) ἔπεμψα ὑμεῖν. ..
κ[ἴστην σταφυλῆς λείαν καλῆς καὶ σφυρίδα φοίνικος
καλοῦ ἐσφραγι(σμένας), “1 send you a box of very excel-
lent grapes anda basket of excellent dates under seal” (Edd.),
76. III. 528!8 (ii/A.D.) ἔδωκα τῇ UB μετὰ τῶν σῶν ἐπιστολῶν
ἐσ{σ)φραγιΐμένα, “1 gave the letter sealed (to the mes-
senger) on the 12‘ together with letters for you (?) ” (Edd.),
τὸ. VI. 92938 (ii/ili A.D.) ταῦτα δὲ πάντα συνενῆι εἰς τὸν
χιτῶνα τὸν καροῖνον, καὶ ἐσφραγίσθη yr λευκῇ, ‘‘all these
were inside the brown tunic, and it was sealed with white
χαρτάριν ἔλαβεν Σερηνίων ἐσίσ)φραγισμένον, ‘* Serenion
took the papyrus sealed,” P Lond 171 ὁ15 (iii/A.p.) (= 11.
p. 176) διέθετό μοι διαθήκην α[ὐ]τοῦ ἐσφραγισμένην, and
P Oxy XIV, 16777 (iii/A.p.) τὸ ἐντολικὸν TItodepatros
ὡς ἔδ[ω]κεν por ἐσφραγισμένον, ‘the order for Ptolemais
sealed as he gave it to me” (Edd.). From the idea of
sealing for security, it is an easy transition to “seal up,”
“hide,” ‘conceal,’ as in Rev 104, 221°, Again, the verb
passes into the sense ‘‘distinguish,” ‘‘ mark,” as when,
in P Tebt II. 419° (iii/A.p.), an agent is instructed—
πέμψον τὴν ὄνον ὅπως σφραγισθῇ, ‘send the ass to be
branded ’”’ (cf. Rev 73), and from this again into ‘*con-
firm,’’ ‘‘authenticate,” as in Chrest. I. 89° (A.D. 149),
where it is certified regarding an animal for sacrifice—
κ]αὶ δοκιμάσας ἐσφράγισα ὡς ἔστιν καθαρός (cf. Jn 657).
The comp. ἐπισφραγίζω occurs in P Oxy III. 4711"
(ii/A.D.) © μὲν γὰρ τελευταῖος ὑπομνημα[τ]ισμὸς [ἐ]πι-
σφραγίζει τὴν δούλην αὐτοῦ, ‘for the last memorandum
confirms (the question of) his slave (?)’’ (Edd.), and
συνσφραγίζω in BGU IV. 1204% (B.C. 28) τὰ πρὸς Llaviokov
γράμματα συνεσφράγισμαι ὑμεῖν, and P Ryl 11. go% 44
(early iii/A.D.).
In his Ant. Kunstprosa ii. p. 477 Norden advocates a
connexion of the Pauline σφραγίζεσθαι with the language
of the Greek mysteries, but see Anrich, Das Mysterien-
wesen, p. 120 ff.
Fine specimens of sealed rolls may be seen in the table
attached to the edition of the Elephantine Papyri issued
along with the Berlin Urkunden. Cf. also Archiv v. p.
384, No. 76. On sealing as a protection against falsification
in the case of written documents, Erman’s important art. in
Mélanges Nicole, p. 126 ff. should be consulted.
σφραγίς,
“cc
a seal”: cf. P Oxy I. 113” (ii/A.D.) ἐρωτηθεὶς
ἀγ[ό)ρασόν μοι σφραγίϊδα) ἀργυροῦν, “1 beg you to bring
κατασεσημημμένα [τ]ῇ σφραγεῖδί “μου, ‘two strips of cloth
sealed with my seal.” In 76. XVI. 1886® (v/vi a.p.)
τοῦτο πίαραδοὺ]ς ἐδεξάμην τὴν αὐτοῦ σφραγῖδα, the
editoss understand the word as Ξε εἴ Ποὺ a ‘‘signet-ring”’
or a ‘‘bond.’’ For the use of σφραγίς to denote the
“Impression ’’ of a seal for attesting or closing, cf. P Oxy
I. 106% (A.D. 135) where a certain Ptolema acknowledges
the receipt of a Will ἐπὶ τῶν αὐτῶν σφραγείδων, ‘with the
seals intact ’’ (Edd.), which she had deposited ἐπὶ σφραγίδων,
““under seals” in the archives, and now wished to revoke,
and P Fay 1225 (c. a.p. 100) τὰς δὲ λοιπὰς ὑπὸ τὴν
ἀμφοτέρ[ω]ν σφραγεῖδα ἐάσας, “leaving the remaining
618
σχεδόν
(artabae of mustard) under the seal of you both.’’ See also
Ey. Petr. ὃ ἐπέχρισαν ἑπτὰ σφραγῖδας (as in Rev 51).
For the use of σφραγίς to denote a ‘‘ plot” of land, see
the elaborate survey of Crown land in P Oxy VI. 9188
(ii/A.D.) with the editors’ introduction, and cf. P Lond
163% (A.p. 88) (ΞΞ 11. p. 183) ἐν μιᾷ σφραγῖδι, “in one
parcel (or lot),’’ a recurrent formula, and P Iand 275
(A.D. Too-101) with the editor’s note.
For the later use of σφραγίς with reference to ‘* baptism,”
see the reff. in Sophocles Lex. s.v., and cf. Lightfoot Afos?.
Fathers 1. ii. p. 226.
σφυδρόν,
“Cankle-bone.” New instances of this rare form (for
σφυρόν) in Ac 37 N* B* C* are cited by Cadbury (781
xlv. (1926), p. 200) from the iii/A.D. (?) palmomantic
P Flor III. 391% 56, He rightly notes that ‘*‘ probably
neither the common nor the uncommon spelling is distinctly
medical” (contrast Hobart p. 35, Harnack Luke the Physician,
p- 191).
σφυρίς,
“ἐᾷ basket,
3) 66
acreel.’”’ Though 1,55 pronounce σφυρίς
an Attic spelling for σπυρίς, it is the regular form in the
papyri as in the NT (Mt 1537, 161°, Mk 88, %, Ac 9%):
cf. Mayser Gr. i. p. 173, Cronert Mem. Herc. p. 85 n.%.
See eg. P Cairo Zen I. 59013!" (B.C. 259) κόκκωνος
σφυρίδες δ, τῶν 11528 (Ptol./Rom.) δύο σφυρίδων τῆς
πίσση(ς), P Ryl 11. 127%4 (a.p. 29) σφυρὶς ἐν ἣ ἄρτο(ι) v,
‘a basket in which were fifty loaves,’’ P Oxy I. 1161°
(ii/A.D.) σφυρίδα φοίνικος καλοῦ, ‘‘a basket of good
dates,” 75. IV. 741% (ii/A.D.) σφυρὶς διπλῆ Kaptov a,
“‘y double basket of nuts,” 2. VII. 1070%! (iii/a.D.)
τραγη[μ]άτων (‘‘sweetmeats’’) σφυρίδαν μεστὴν μίαν,
and P Lond {711} (5.6. 8) (ΞΞ ΠΙ. p. 178) σφυρίδων
(ἀργυρίου δραχμὰς) ἢ. For σπυρίς we can only cite P Par
62:18 (c, B.C. 170) τιμὴν σπυρίδων.
For the dim. σφυρίδιον see P Oxy X. 1293°° (A.D. 117-
38) σφυρίδια δύο ἐσφρα(γισμένα), cf.%%, P Tebt Il. 4141?
(ii/a.D.) τὸ σφυρίδιν (Δ σφυρίδιον) μετὰ τῶν ἐνόντων κάτω,
“the little basket with its contents at the bottom” (Edd.),
P Oxy VI. 936% (iii/aA.p.) σφυρίδιον Κανωπικὸν ὅπου
ζεύγη ἄρτων δ, “4 Canopic basket with 4 pairs of loaves,”
and 20. X. 1297" (iv/A.D.) σφυρίδια τέσ (rapa).
It should be noted that in a fragmentary papyrus leaf as
published by Mahaffy in P Petr II. p. 33 and amended
i6. 111. 72(c)! (=p. 202) we find σπυρίτων (= σπυρίδων)
for σπυριδίου. See also the form σφυρίον in P Oxy XIV.
1658° (iv/A.D.) μεικρὸν σφυρίον.
σχεδόν,
‘almost, nearly’’: cf. P Tebt I. 585° (B.c, 111)
(= Witkowski2, p. 106) σὺν τοῖς θεοῖς σχεδὸν ἔσται ὁ
διάλογος ἕως τῆς A τοῦ Παχών, ‘‘ by the grace of the gods
the audit will take place about Pachon 30,” P Ryl II. 817
(c. A.D. 104) σχεδὸν πᾶσαι (sc. θύραι) ἀφ᾽ ὑδάτους εἰσί,
P Giss I. 41 #5 (beg. Hadrian’s reign) (= Cévest. I. p. 30)
φχεδὸν πά[ν]τία ὅσα] ἔχίω ἔν τε ταῖ]ς κώμαις, P Oxy VII.
1033}} (A.D. 392) πολλάκεις σχεδὸν εἰπεζῖδν εἰς ψυχὴν
ἐκεινδυνεύσαμεν, ‘we often run the risk almost of our
” 66
σχῆμα
lives” (Ed.), and from the inscrr. Priene 10513 (c. B.C. 9)
σχεδόν tle] συ[μβαίνει.
σχῆμα.
The thought of ‘‘external bearing’’ or “ fashion”’ which
in general distinguishes this word from μορφή, ‘‘ what is
essential and permanent”’ (see s.v. μορφή), and which
comes out so clearly in Phil 28, may be illustrated by such
passages as the following: P Tor I. 1 vili-is2 (pic. 116)
(= Chrest. IL. p. 39) ἐμφανίστου σχῆμα, ‘delatoris more,”
(= II. pp. 89, 133), P Giss I. 4058 (a.p. 215) ὄψεις τε καὶ
σχῆμα, P Lond 121° (magic—iii/A.p.) (=I. Ρ- 108)
ὃ σχηματίσας els τὰ εἴκοσι καὶ ὀκτὼ σχήματα τοῦ
κόσμου, P Amh II. 142! (iv/a.p.) καταφρονήσαντες τῆς
περὶ ἐμὲ ἀπραγμοσύνης καὶ τοῦ σχήματος, “despising my
easiness of temper and bearing,” and Sy// 652 (-- 8.885)}13
(c. A.D, 220) pe[ta τ]οῦ εἰθισμένου σχήματος] τῆς ἅμα
ἱεροῖς πομπ[ῆς.
In the sepulchral epigram PSI I. 17 verso} (iii/A.D.)
ἀγ]γέλλει τὸ σχῆμα K(al) U[vSadrp’ οὐ] βραχὺν ἄνδρα, the
word appears to = ‘‘image,” ‘“‘statue”: see further Cal-
derini in S447i. p. 19 ff., where for the alternative meaning
**(ceremonial) dress” he cites Kazbel 2394 ἁγνὸν ἐφήβου
σχῆμα λαχών, and 76. addenda 874 «5 (i/B.c. 2) "Evvadtou
κατ᾽ ἔνοπλον σχῆμα, i.e. in martial panoply. Cf. Menander
Frag. p. 127, No. 439 ebho8dpytov . . . φαίνεται τὸ τοῦ
στρατιώτου σχῆμα, “the rdle of mercenary soldier lends
itself to abuse.
For the astrological use of the word it must suffice to
refer to the horoscope P Lond 1307 (i/ii a.p.) (= I. p. 133)
λεπτὸν σχῆμα, and to the reff. in Vett. Val. Index IT. sz.
”
σχίζῳ.
For the lit. meaning ‘‘cleave,” ‘‘rend,”’ as in Mt 2751 a/.,
cf. PST IV. 3417 (B.c. 256-5) σχιστοὺς (sc. χιτῶνας : cf.
"HT (p, 103) σχισθήσεται, and Preisigke 12° (114...) μιᾶς
μέντοι κίσίτης εὑρε]θείης ἐϊσχι]σμένης. See also the new
Logion, P Oxy I. p. 3, σχίσον τὸ ξύλον κἀγὼ ἐκεῖ εἰμί. The
metaph. meaning in the pass. ‘‘am divided” into parties,
asin Ac 144, is illustrated from late Greek by Field Notes,
p: 121.
The comp, ὑποσχίζω = ‘‘plough” is found in P
Lond 1170 verso®°® (a.p. 258-9) (=III. Ῥ- 200), and
ὑποσχισμός = ‘ploughing’ in P Fay 1123 (a.p. 99)
τοὺς ὑποσχει]σμοὺς καὶ διβολήτρους τῶν eAadvo(— w)y,
“the ploughing up and hoeing of the olive-yards”” (Edd.).
σχίσμα
= “ploughing” may be illustrated from the contract
P Lond V. 17967 (vi/a.p.), when the ploughing just pro-
ceeding is exempted from the contract—ékrds τοῦ νῦν
ox[(lopatos τοῦ kal ὄντος. For σχίζα, “a splinter of
wood,” cf. P Cairo Zen 11. 591915 (B.c. 255) συ]να[πό-
a}retJAov δὲ καὶ σχίζας ὅτι πλ[ε]ίστας, ‘‘send as large a
supply of firewood as possible,’’ and for a curious word-
play with σχῖνος see the note ad Sus. 54 in Charles
Apocrypha i. p. 650.
619
σχολάζω
σχοινίον,
dim. of σχοῖνος, ‘a rush,’’ and hence “a rope’’ made
of rushes (Jn 218, Ac 2733) : cf. P Oxy III. 502° (A.D. 164)
τοῦ προκειμένου φρέατος τροχελλέαν σὺν σχοινίῳ καινῷ,
“the reel of the aforesaid well provided with a new rope ’”
(Edd.), and 76. VI. 904° (v/a.p.), a petition from a man
who complains that he is καθ᾽ ἑκάστην ἡμέραν μετεω-
ριζ[όϊμενον σχοινίοις, ‘daily suspended by τορο5.᾿᾿
The transition of σχοινίον to a term of ‘measurement,’
as in Ps 15%, appears in such passages as P Oxy XIV. 16357
(B.C. 44-37) ἀπὸ μὲν ἀπηλιώτου εἰς λί]βα σχοινία δύ[ο
ἥ]μισυ, ἀπὸ δὲ νότ] ου] εἰς βορρᾶν σχοινία , where the
editors note that ‘“‘the σχοινίον was the side of an aroura
and 100 cubits in length.” Cf. BGU IV. 106024 (n.c. 23-2)
τὰ εἴκοσι σχοινίὰ, P Fay 110% (ap. 94) τὰς θύρας
ἐπιστησάτωσαν οἱ τέκτονες: πέμπω δέ σοι τὰ σχυινία,
“let the carpenters put up the doors; I send you the
measurements ”’ (Edd.), and P Ryl II. 16517 (a.p. 266)
sale of 4 arourae of catoecic land τῷ τῆς κατοικίας δικαίῳ
σχοινίῳ, ‘measured by the just measurement of the settle-
ment’’ (Edd.). See Preisigke Fachworter s.v.
An interesting ex. of σχοῖνος --- ‘‘a rope”’ is aflorded by
P Oxy I. 69% (A.D. 190) where a theft of barley is detected
ἐκ Tod. . ἀποσύρματος σχοίϊνου, ‘from the marks of a
rope dragged along ’’ (Edd.). The word is used by Aquila
in his version of Ps 44(45)” for ‘a pen”? (LXX κάλαμος,
Symmachus γραφεῖον): cf. Jerem 88, For σχοινιοπλόκος,
““a rope-weaver,”” see P Oxy VI. 9344 (iii/a.p.), and for
σχοινουργός with the same meaning, see P Lond 11714
(8.6, 8) (Ξ- ΠΙ. p. 179). MGr σκοινί (σχοινί).
σχολάζω,
“have leisure’’: cf. P Hib I. 55° (s.c. 250) o]¥ yap
σχολάζω μένειν πλείονα χρί[όνον, ‘‘ for I have no leisure to
remain longer’’ (Edd.), PSI V. 5307 (iii/B.c.) καλῶς δ᾽
ἂν ποήσαις ὑποζύγιον δοὺς ἐὰν ἣι σχολάζον, BGU I. 9319
(i/ili A.D.) ἐὰν... δύνατόν σοι ἢ, μετ᾽ αὐτῆς κατέλθῃς
πρὸς ἐμέ, ἐὰν δὲ μὴ σχολάζῃς, διαπέμψεις αὐτὴν διὰ τῆς
(4 ἐσχόλαζον) ἀπελθεῖν πρὸς αὐτὴν καὶ μέμφομαί σε
πολλά, and P Oxy VII. 1070% (iii/A.p.) ἐν τῷ παρόντι
οὐ σχολάζομεν ἑτέροις ἐξερχόμενοι, ‘Sat present we are
not at leisure and are visiting others’’ (Ed.).
For the derived meaning ‘‘ have leisure for,’’ and hence
“devote myself to,’’ as in 1 Cor 75, cf. P Lond V. 183614
(iv/A.D.), where the writer asks that Sarapion should be
freed from his present duties, and so τοῖς ἡμῶν [πρ]άγμασι
σχολάζειν, “be at leisure for our affairs,” and an un-
published Bremen papyrus of Roman times (cited by GH
ad P Oxy VII, 1065) ἴσθι δὲ ὅτι οὐ μέλλω θεῷ σχολάζειν,
εἰ μὴ πρότερον ἀπαρτίσω τὸν υἱόν pov: cf. Preisigke 428.415
(A.D. 207) πρὸς τὸ ἐκ τῆς σῆς βοηθείας ἐκδικηθέντες
δυνηθῶμεν (::) τῇ γῇ σχολάζειν, P Par 691-8 (day-book of a
strategus—A.D. 232) (= Chrest. I. p. 61) τοῖ[ς διαφ]έρουσι
ἐσχόλασεν, P Cornell 523 (late iii/a.p.) ἐν τῇ χθὲς ἦλθον εἰς
τὴν Τακόνα καὶ ἐσχόλασα τῇ καταστάσει τῶν ἄλλων
λιτουργιῶν, ‘yesterday I came to Tacona and engaged in
the induction of the other liturgical officials’’ (Edd.), also
OGIS 5698 (iv/a.D.) διατετάχθαι δὲ τ]ῇ τῶν ὁμογενῶν
ὑμῶν θεῶν θρησκείᾳ σχολάϊίζειν ἐμμενῶς ὑπὲρ] τῆς αἰωνίου
σχολή
καὶ ἀφθάρτου βασιλείας ὑμῶν, and Zest. x27. patr. Jud. 20
δύο πνεύματα σχολάζουσι τῷ ἀνθρώπῳ, τὸ τῆς ἀληθείας
καὶ τὸ τῆς πλάνης.
σχολή,
(1) “leisure’’: cf. P Tebt 11. 31515 (11|Δ.}.} ἐὰν μὲν
οὖν σχολὴν ἄγῃς γράψας [σ]ου τὰ βιβλία ἄνελθε πρὸς ἐμέ,
““so if you have time write up your books and come to me,”’
in view of the visit of a government inspector, P Leid
Wil. 21 (ji/iii A.D.) ἐγώ εἰμι ὃ ἐν (τῷ οὐρανῷ) σχολὴν
(ot?um) ἔχων, and P Flor 11. 22718 (a.p. 258) ἐγὼ γὰρ
σχολὴν οὐκ ἔσχον πρός σε ἐλθεῖν. MGr σκόλη, “ὁ holiday.”’
(27 Soccupations τ ΕΒ ΒΕ ΠῚ τι 1)" (ili/B.c.)
(= Selections, p. 7), where a son writes to his father, asking
for an introduction to King Ptolemy, ὅπως τῆς ἐπὶ τοῦ
παρόντος σχολῆς ἀπολυθῶ, “that I may be relieved from
my present occupation.’’ (3) ‘‘school,’’ ‘‘lecture-hall,’’ as
in Ac 19%, cf. P Giss I. 8544 (Trajan/Hadrian) ἵνα μοι
παρέξσε τὰ ἐπιτήδια τῇ TXOAV<<S>>. MGr σκολείο,
“* school.”
For σχολαστικός = ‘‘advocate,”’ see P Oxy VI. 902%
(c. A.D. 465) with the editors’ note, and C. and δ. ii.
p- 760, No. 699 with note.
σῴζω
(for the t subscript see WH 2 277. 5 p. 314, Blass-Debrunner
Gr, ὃ 26) is used like the English ‘‘save” with a variety of
application, as the following miscellaneous exx. show—PSI
IV. 40518 (iii/B.c.) ἀντιλαβοῦ αὐτῶν καθ᾽ ὁπόσον δύνηι els
τὸ σώιζεσθαι αὐτούς, P Hib I. 777 (B.c. 249) συντετάγμεθα
γὰρ. .. [τοῖς θε]οῖς [ra] ἱερὰ σωθήσεσθαι καθὰ Kal πρό-
τερον, ‘‘for we have received instructions that the sacred
revenues (?) are to be preserved for the gods as in former
times,’ P Amh IT. 3532 (B.c. 132) ἐπεὶ οὖν σέσωσαι ἐν τῆι
ἀρρωστίαι ὑπὸ τοῦ Σοκνοπαῖτος θεοῦ μεγάλου, ‘‘since,
therefore, your life has been saved in sickness by the great
god Socnopaeus,” P Tebt I. 561! (late ii/B.c.) σῶσαι ψυχὰς
πολλάς (from famine), 76. II. 302° (A.D. 71-2) τινων
βιβλίων σ]ωζομένω[ν ἐν τῷ ἱερῷ, “certain documents pre-
served at the temple,” BGU II. 4238 (ii/a.D.) (= Deissmann
LAE*, p. 179) pov κινδυνεύσαντος εἰς θάλασσαν ἔσωσε
εὐθέως, ‘when I was in danger at sea he saved me immedi-
ately ” (cf. Mt 149 ), P Oxy I. 33 verso’ 15 (interview with an
Emperor—late ii/A.D.) πρῶτον μὲν Καῖσαρ ἔϊσωσε Κλεο-
πάτρ[αν] ἐκράτησεν βασι[λείας, “in the first place Caesar
saved Cleopatra’s life when he conquered her kingdom,” 16.
VI. 935% (iii/a.D.) θεῶν συνλαμβανόντων . . ὁ ἀδελφὸς. .
σώζεται καὶ [ὑγι]αίνει, ‘* with the assistance of heaven our
brother is safe and well” (Edd.), “Ὁ. XII. 1414?? (a.p.
270-5) cwloy ἡμῖν, πρύτανι, καλῶς Upxis, ‘‘save yourself
for us, prytanis ; excellent is your rule’”’ (Edd.), 76. XIV,
1644? (iii/A.D.) we προσαγορεύω εὐχόμενός σε σώζεσθαι πα-
νοικησίᾳ καὶ εὖ διάγειν, ‘I salute you, praying that you may
be preserved and prosper with all your household ”’ (Edd.),
and 26. I. 4128 (acclamations to a praefect at a public meet-
ing—ili/iv A.D.) δεόμ[ε]θα, καθολικαί, σῶσον πόλιν τοῖς
κυρίοις, “νὰ beseech you, ruler, preserve the city for our
lords” (Edd.).
We may add from the inserr. Sy// 521 (= °717)°® (B.C.
100-99) δι[ε]τήρησεν πάντας ὑγιαίνοντας καὶ σωζομένους,
6
0 σῶμα
vb. 762 (= %1130)! (after B.c. 167) σωθεὶς ἐκ πολλῶν καὶ
μεγάλων κινδύνων. . θεοῖς συννάοις. . χαριστήριον,
OGTZS 69" (Ptol.) σωθεὶς ἐγ μεγάλων κινδύνων ἐκπλεύσας ἐκ
τῆς Εἰρυθρᾶς θαλάσσης : cf. 7. 704, 71%, and see Lumbroso
Archiv viii. p. 61.
For σῴζειν els, as in 2 Tim 418, cf. Sy// 255 (= 3521)?6
(iii/B.c.) διὰ τούτους σέσωιστα[.] τὰ αἰχμάλωτα σώματα
εἰς τὴν [ἰ]δίαν ἀπαθῆ.
The adj. σῶς is seen in such passages as BGU IV. 110634
(B.C. 13) & Te ἐὰν λάβῃ ἢ πιστευθῇ σῶα συντηρήσινί --σειν),
P Lond 3015 (a.p. 138-161) (=II. p. 257) παραδῴ[σω]
Tov γόμον σῶον καὶ ἀκακούργητον, “I will hand over the
freight safe and unharmed,’” and BGU III. 892° (iii/a.p.)
περιστερίδια ἑξήκοντα] σῶα Kal ὑγιῆ, *
and sound.”
For the relation of σῴζω to the Jewish-Aramaic ‘MN see
Wellhausen Aizlettung in die drei ersten Evangelien, p. 33,
and note the important article by W. Wagner ‘ Uber
σάζειν und seine Derivata im Neuen Testament”’ in ZV7WWV
Vi. (1905), p. 205 ff.
sixty pigeons safe
σῶμα,
“ἐᾷ body” (1) properly of the human body (a)
cf. P Cairo Zen I. 5903429 (B.c. 257) peta τῆς τοῦ σώματος
ὑγιείας, and the common salutation, as in 24. 590369 (B.c.
257), εἰ τῶι τε σώματι Eppwoat καὶ τἄλλα σοι κατὰ
γνώμη[ν] ἐστίν, εἴη ἂν ὡς ἡμεῖς θέλομεν. See also BGU
IV. 120848 (B.c. 27-26) τὰ δὲ] ἄλλα χαριεῖ τοῦ σώμαί( τος)
[ἐπι μείλόμενος) ty’ ὑγιένῃς, ὃ δὴ μέγιστον ἡγοῦμίαι, PSI
VII. 8ογ33 (a.p. 280) where a prisoner petitions ἔχειν τὸ
σῶμα ἐλεύθερον καὶ ἀνύβριστον, and the magic P Lond
121°89 (jji/A.D.) (=I. p. 103) διαφύλασσέ pov τὸ σῶμα
τὴν ψυχὴν ὁλόκληρον. Cf. Aristeas 139 ἁγνοὶ καθεστῶτες
κατὰ σῶμα καὶ κατὰ ψυχήν. The tripartite division of
I Thess 559 is found in P Oxy VIII. 1161° (iv/a.p.), where
the writer (a Christian) prays to our God and the gracious
Saviour and His beloved Son, ὅπως οὗτοι πάντες β[ο]ηθή-
σωσιν ἡμῶν τῷ σώματι, τῇ ψυχῇ, τῴ... πν(εύματι).
For the corresponding dim. σωμάτιον see the Christian
letter P Oxy VI. 9397! (iv/a.p.) (= Chrest. I. p. 156,
Selections, p. 129) εἰ μὴ ἐπινόσως ἐσχήκει τὸ σωμάτιον
τότε ὃ υἱὸς ᾿Αθανάσιος, αὐτὸν ἂν ἀπέστειλα πρός σε,
‘Sunless my son Athanasius had been then in ἃ sickly state
of body, I would have sent him to you,’’ and 20." νοσηλό-
τερον δὲ ὅμως TO σωμάτιον ἔχει, ‘she is still in a somewhat
sickly state of body.”
(Ὁ) ‘‘dead,’’ ‘‘a corpse,” as in Mk 15% δὲ saepfe: cf.
P Leid M#-2 (ii/b.c.) (=I. p. 60) τὴν προστασίαν τῶν
ἐπιβαλλόντων αὐτῴ σωμάτων, τῶν μεταγομένων εἰς τοὺς
τάφους, and 20. Wii ας (ii/iii ap.) a spell—’Eyepois σώμα-
τος νεκροῦ. In P Oxy I. 517 (A.D. 173) a public physician
reports that he had been instructed ἐφιδεῖν σῶμα νεκρὸν
ἀπηρτημένον, ““ἴο inspect the dead body of a man who
had been found hanged,”’ and in P Grenf II. 77° (ili/iv A.D.)
the writer states that he has dispatched through the grave-
digger τὸ σῶμα τοῦ [ἀδελφοῦ] Φιβίωνος, and has paid [το]ὺς
μισθοὺς τῆς παρακομιδῆς τοῦ σώματος. Similarly σωμάτιον
in the illiterate P Oxy VII. 10688 (iii/A.p.), where the
writer asks for a ship, elva δυνηθῶ τὸ σωμάτιν κατενενκῖν
ἐν ᾿Αλεξάνδριαν, ‘so that I might be able to carry the corpse
down to Alexandria.”
“alive”:
,
σωματικος
(2) For σώματα = ‘slaves,’ as in Rev 18!and frequently
in the LXX, we can now produce many exx. The word
stands alone in such passages as P Cairo Zen I. 590272
(B.C. 258) ὀψώνιον τοῖς σώμασιν, ‘ wages for the slaves,”’
P Hib 1. 54°° (c. B.C. 245) τὸ σῶμα δὲ εἰ συνείληφας,
“but if you have arrested the slave” (Edd.), P Oxy III.
4937 (a Will—early ii/A.p.) τὰ ἄπρατα τῶν σωμάτων,
“unsold slaves,” and BGU I. 187!% (a.p. 159) MeAavas
© προκίμενος [πέπ]ραχα τὸ σῶμα, where the context shows
that a ‘‘slave ” is intended.
For σῶμα in this sense but with a defining epithet cf.
P Lond 4019 (B.c. 116-111) (=II. p. 14) τῶν οἰκετικῶν
σωμάτίων, P Oxy I. 94° (Ap. 83) πατρικὰ δοῦλα σώματα,
BGU 1. 168% (A.D. 169) δουλι[κ]ῶν σωμάτων, and P
Lond 251*8 (A.D. 337-350) (=II. p. 317) τῶν δούλων
σωμάτων.
The dim. σωμάτιον is correspondingly used in P Oxy I.
37. 7 (A.D. 49) ἀρρενικὸν σωμάτιον, “a male foundling,”
whom the next document in the vol. shows to have been
a ‘“‘slave’’; and similarly the agreement for the nursing
of a ‘‘slave-child” for two years, P Ryl II. 1781 (early
1/A.D.) μηδὲ ἕτερον σωμάτιον παρᾳ[θηλάζειν παρ]ὰ τόδε,
“Δα not to nurse another than this one ”; and 26. 24410
(Wi/A.D.) τὰ δὲ σωμάτια πολλοῦ ἐστὶν ἐνθά[δ]ε καὶ οὐ
συμφέρει ἀγοράσαι, ‘slaves are very dear here, and it is
inexpedient to buy ’’ (Edd.).
(3) Σῶμα has also the general sense of “*person,”’ as
when in the iii/B.c. census-paper, P Petr III. 59 (b)%,
σώματα ἐρσενικά are simply = ‘‘ males,” or in 76, 107,
an account of fares and freights, where the word is applied
repeatedly to ‘“ passengers.’’ In P Petr II. 13 (3) (8.6.
258-3) a warning is uttered that a prison wall may fall,
and some of the prisoners perish—Siadavacal τι τῶν
σωμάτων. So in PSI IV. 3505 (B.c. 252-1) a certain
μισθωτός is referred to as τὸ σῶμα: cf. 20. 3667 (B.C. 250-
49), and the editor’s introd. to ib. 423.
(4) Reference may also be made to the metaph. use
of σῶμα to denote the ‘‘ body ” of a document, as in P Fay
34°° (A.D. 101) Ἥρων 6 mpoyeypa(ppévos) ἔγραψα τὸ σῶμα
καὶ συνεθέμην πᾶσι τοῖς προκειμένοις καθὼς πρόκειται, ““1,
Heron, the above-mentioned, have written the body of the
contract and agreed to all the aforesaid terms as is aforesaid”
(Edd.): cf. P Lond 1132 0.4 (a.p. 142) (=III. p. 142)
ἔγραψα τὸ σῶμα [αὐτοῦ τὸ ὄ]νομα ὑπογράφοντος ἔτους
πέμπτίου] ᾿Αντωνίνον Καίσαρος.
σωματικός,
“bodily”: cf. P Fay 211° (a.p. 134) εἴτ᾽ ἐν γένεσιν
εἴτ᾽ ἐν ἀργυρίῳ εἴτ᾽ ἐν σωματικαῖς ἐργασίαις, ‘ whether in
kind or in money or in bodily labour ” (Edd.), P Flor I. 515
(A.D. 138-161) σ]ωματικῆς do@levetjas, and Sy// 325
(= * 708)" (before B.C. 100) σωματικῶν πόνων. For the
ὅρκος σωματικός, an oath taken by laying hands on corporeal
objects such as a Bible or cross, see P Mon I. 656 (A.D. 583)
with the editor's note.
σωματικῶς.
On σωματικῶς, ‘ bodily-wise,” “Ὁ corporeally,”’ “in con-
crete actuality” (Rawlinson), in Col 25 see Lightfoot’s
elaborate note ad 1 A good ex. of the ady. is aftorded
621
σωτήρ
by OG/S 664" (i/a.b.) κατὰ [π]|ᾶν ἢ ἀργυρικῶς ἢ
σωματικῶς κολασθήσεται.
For σωματίζω and σωματισμός, which are not found
in the NT, see Preisigke Fachworter or Worterbuch s.vv.
“Σώπατρος,
a pet-form of Σωσίπατρος (g.v.), a Christian belonging
originally to Beroea in Macedonia (Ac 205).
σωρεύω
occurs in 2 Tim 35 in the sense of ‘‘overwhelm’”’: see
Field ores, p. 217, and cf. Bp. Barn. iv. 6 ἐπισωρεύοντας
ταῖς ἁμαρτίαις ὑμῶν.
The subst. σωρός, ‘a heap,” is common in the papyri
and ostraca, especially with reference to corn, e.g. P Flor
III. 3307 (A.D. 119) αὐτῆς (πυροῦ) σωροῦ (ἀρτάβαι) τ.
“Σωσθένης.
This proper name (Ac 1817, 1 Cor 11) is found both in the
papyriand the inscrr.—P Petr II]. 112(c)?} (iii/B.c.), P Lond
1044°* (vi/A.D.) (=III. p. 255), AZagn 1188 (ii/A.D.) and
Preisigke 678°* (Egypt—c. A.D. 200).
Lwainatpos,
a Christian of Rome (Rom 1651), perhaps to be identified
with Σώπατρος of Ac 204. The name under both forms is
common : see reff. in Preisigke’s Mamenbuch.
σωτήρ,
“saviour.’’ Some vivid light by way of contrast is thrown
on Jn 4* and 1 Jn 414 by the fact that the title σωτήρ was
regularly given to the Ptolemies and to the Roman Em-
perors. Exx. are P Petr II. 8 (1) B'f (6. 8.6. 250) where
the reign of Euergetes I. is alluded to in the words
βασιλεύοντο[ς Πτ]ολεμαίου tod ΠΤτολεμαί]ου σωτῆρος, and
1b. III. 2οἷ- 15 (B.c. 246) (= 1b. II. 8 (2) revised), where the
phrase πάν]τῳν σωτῆρα is employed, cf. 1 Tim 419, In
Sy// 347 (= 760)§, an Ephesian inscr. of a.p. 48, the Town
Council of Ephesus and other cities acclaim Julius Caesar as
θεὸν ἐπιφανῆ (see s.vv. θεός and ἐπιφανής) καὶ κοινὸν τοῦ
ἀνθρωπίνου βίου σωτῆρα, and in a i/a.p. Egyptian inser.
(published in A7chzv ii. p. 434, No. 24), reference is made
to Nero as τῶι σωτῆρι καὶ εὐεργέτηι (cf. Lk 2235) TiIs)
οἰκουμένης : cf. the description of Vespasian in 2b. No, 28
τὸν σωτῆρα καὶ εὐεργέτην.
The designation is further extended to leading officials, as
when a complainant petitions a praefect in the words—émt
σὲ τοευνω τὸν σωτῆρα τῶν δικαίων τυχεῖν, “(1 turn) to
you, my preserver, to obtain my just rights” (P Oxy I. 3818
(A.D. 49-50) (= Selections, p. 54)), and similarly in the
account of a public demonstration in honour of the prytanis
at Oxyrhynchus, the multitude acclaim him—eitvx} ἡγε-
μώ[ν], σωτὴρ μετρίων, καθολικαί, ‘‘ Prosperous praefect,
protector of honest men, our ruler!”’ (26. 412 (ii/iii A.D.)).
The problem of Tit 21% cannot be discussed here, but
Moulton (/ro/eg. p. 84) cites for what they are worth the
Christian papyri BGU II. 366, 367, 368, 371, 395 (all
vii/A.D.), which ‘‘attest the translation ‘our great God
and Saviour ’ as current among Greek-speaking Christians.”
σωτηρία
It may be further noted that following Hort, Parry, and
Gore, Rawlinson (Bampton Lect. p. 172 n.*) regards δόξα
as a Christological term, and translates ‘‘ the ‘epiphany’ of
Him Who is the Glory of our great God and Saviour, viz. :
Jesus Christ.”
In connexion with the belief that the death and resurrec-
tion of Attis each year secured a like renewal of life after
their death to the faithful, we may add that a hymn
dedicated to the god contains the following lines: θαρρεῖτε
μύσται Tod θεοῦ σεσωσμένου, ἔσται yap ὑμῖν ἐκ πόνων
σωτηρία: see Cumont Les Aeligzons Orvientales, pp. 73,
266 (Engl. tr. pp. 59, 225)-
See further the classic discussion on Σωτήρ by Wendland
in ZVTIW ν. (1904), p. 335 ff.
σωτηρία
is common in the papyri in the general sense of “‘ bodily
health,” ‘‘ well-being,” ‘‘safety,’’ as in BGU II. 423%
(ii/a.D.) (= Selections, p. 91) γράψον μοι ἐπιστόλιον
πρῶτον μὲν περὶ τῆς σωτηρίας σου, δεύτερον περὶ τῆς τῶν
ἀδελφῶν μου, 20. 63218 (ii/A.D.) ο[ὐ]χ ὀκνῶ σοι γράψαι
περὶ τῆ[9] σωτηρίας μου καὶ τῶν ἐμῶν, 7. 380" (iii/A.D.)
(= Selections, p. 104) ἐξέτασε (2. ἐξήτασα) περὶ τῆς σωτη-
plas σου καὶ τῆς πεί --ααι)δίων σου, “1 asked about your
health and the health of your children,’ P Oxy VI. 939°°
(iv/A.D.) (= Selections, p. 129) νὴ yap τὴν σὴν σωτηρίαν
(cf. 1 Cor 1531), κύριέ pov, ἧς μάλιστά μοι μέλει, εἰ μὴ
ἐπινόσως ἐσχήκει τὸ σωμάτιον τότε 6 υἱὸς ᾿Αθανάσιος,
αὐτὸν ἂν ἀπέστειλα πρός σε, ‘for by your own safety,
my lord, which chiefly concerns unless my son
Athanasius had then been ina sickly state of body, I would
have sent him to you,’’ P Oxy I. 1385 (a contract—a.D.
610-11) ἐπὶ τούτοις πᾶσιν ἐπωμουσάμην (/. ἐτωμοσάμην)
πρὸς τοῦ θεοῦ τοῦ παντοκράτορος, καὶ νίκης καὶ σωτηρίας
καὶ διαμονῆς τῶν εὐσεβί(εστάτων) ἡμῶν δεσποτῶν Φλαονίου
Ἡρακλείου καὶ Αἰλίας Φλαβίας, ““ἴο all this I swear by
Almighty God and by the supremacy, salvation and pre-
servation of our most pious sovereigns, Flavius Heraclius
and Aelia Flavia” (Edd.).
With this may be compared the usage in Ac 27°, Heb
117. As a rule, however, in the NT σωτηρία, following
its OT application to the great deliverances of the Jewish
nation as at the Red Sea (Exod 1413, 15%), etc., came to
denote Messianic and spiritual salvation, either as a present
possession (Lk 177 a/.), or as to be realized fully hereafter
(Rom 13” a/.).
For σωτηρία as a pagan and Christian term, see Ramsay
Teaching, p. 94ff., and Bearing p. 173 ff, and for an early
use of ἐλπὶς σωτηρίας (1 Thess 5°) in a non-religious sense
cf. Menander ᾿Εἰπιτρέπ. 122.
me,
σωτήριος
is used in the neut. as a subst. with reference to what
produces σωτηρία, e.g. a sacrifice or a gift: cf. δγώ 209
(= 3. 391)22 (B.c. 281-0) Bioa]. Σωτήρια ὑπὲρ Φιλοκλέους,
7b. 649 (= 38.384)33 τεθύκασιν τὰ σω[τήρ]ια [Talis [θ]εα[τ]ς
ὑπὲρ τῆς βουλῆς.
In the NT the word always occurs in a spiritual sense:
see s.vv. σῴζω and σωτηρία.
9
622 σώφρων
σωφρονέω.
We can add nothing from our sources to Preisigke’s
(Worterd. s.v.) iv/A.D. citations for this verb, P Lips I. 397
and PSI I. 417 and 33 σ]ωφρονῖν καὶ ἡσυχάζειν, where the
meaning is ‘‘am of sound mind,” ‘am discreet,” as in the
NT occurrences (Mk 51° a/.). See also Xen. Oecov. vil. 14
ἐμὸν δ᾽ ἔφησεν ἡ μήτηρ ἔργον εἶναι σωφρονεῖν, the reference
being to prudence in household management.
σωφρονίζω.
In the extraordinary interview with an Emperor, perhaps
Commodus (P Oxy II. p. 319), the Emperor is represented
as saying to acertain Appianus, who had addressed him in
insulting language, ἰώθαμεν καὶ ἡμεῖς μαινομένους καὶ ἀπο-
νενοημένους σωφριί -- οἡνίζειν, ‘‘we too are accustomed to
bring to their senses those who are mad or beside them-
selves’? (Edd.) (P Oxy I. 33 verso 'V-1—late ii/a.D.): cf.
Tit 24, where, however, the RV understands the verb in the
general sense of ‘‘ train.”
,
σωφρονισμός
by its termination suggests the trans. meaning ““ power to
make céppwy,” but in its only occurrence in the NT,
2 Tim 1’, the context clearly suggests the meaning ‘‘self-
control,’’ ‘‘ self-discipline.”
σωφροσύνη.
In an Imperial Edict regarding the remission of the arm
coronarium, P Fay 20 (iv/A.D.), the Emperor Julian (see
Archiv ii. p. 169) claims that, ever since he became Caesar,
he had striven to restore vigour to what was in decline,*#
οὐχ ὅρων ζητήσεσιν ἀλλὰ σωφρο[σύνῃ)], μόνον ov πρὸς
τὸ ἴδιον γινομένων ἀναλωμάτων, ‘‘not by acquisitions of
territory (Ὁ) but by economy, limiting expenditure to public
purposes ’’ (Edd.). Later in the same document the word
is used in the more general sense of “" discretion,’
᾿
Ξ1: μετὰ
τοσαύτης κοσμιότητος καὶ σωφροσύνης καὶ ἐγκρατείας τὰ
τῆς βασιλείας διοικοῦντα, ‘acting with so much propriety
and discretion and moderation in the administration of his
kingdom” (Edd.): cf. Ac 267°. With this may be com-
pared a sepulchral inscr. from Egypt published in Avchzv v.
p. 169, in which a certain woman Seratis records the ** good
sense” of her mother and brother—év καὶ ἣ σωφροσύνη
κατὰ Tov κόσμον λελάληται. See also Sy// 344/5 (τε "
757/8)® (B.C. 49-8), an inscr. in honour of Cornelia διά τε
τὴν περὶ αὐτὴν σωφροσύνην καὶ τὴν πρὸς τὸν δῆμον
εὔνοιαν, and Preisigke 5037 ἐκτανύσασα σωφροσύνῃ καὶ
φιλανδρίᾳ.
With the meaning ‘‘self-control” in 1 Tim 2? may
be compared the application to ‘“chastity’’ in BGU IV.
1024%iii. 18 (cited s.v. πενιχρός). Add Aristeas 237, 245, and
see A. C. Pearson Verbal Scholarship, p. 21.
σώφρων.
In illustration of Tit 255 where the young women are
exhorted φιλάνδρους εἶναι, φιλοτέκνους, σώφρονας, “loving
to their husbands, loving to their children, soberminded,”’
Deissmann (2.4.85, p. 315) has collected a number of exx.
σώφρων
of this same use of σώφρων, as an ideal of womanhood, e.g.
BCH xxy. (1901) p. 88 ἡ σόφρων (s7c) καὶ φίλανδρος γυνὴ
γενομένη, and 76. xxii. (1898), p. 496, ἡ φίλανδρος καὶ
o[a|dpwv ἡ φιλόσοφος ζήσασα κοσμίως (cf. 1 Tim 25). In
view of this, and of what is stated σον, σωφροσύνη, we may
be allowed to refer to a striking passage in Gilbert Murray’s
Rise of the Greek Epic, p. 26, in which σώφρων or
σαόφρων, ‘with saving thoughts,” is contrasted with
Part VII.
623
ὀλοόφρων, ‘‘ with destructive thoughts.’’ ‘‘ There is a way
of thinking which destroys and a way which saves. The
man or woman who is séf4r6x walks among the beauties
and perils of the world, feeling the love, joy, anger, and
the rest; and through all he has that in his mind which
saves.—Whom does it save? Not him only, but, as we
should say, the whole situation. It saves the imminent evil
from coming to be.”
80
Ἵ
Ταβειθά---ταμεῖον
Ταβειθά.
This feminine name (Ac 938, 20) under the form Ταβιθά is
attested by Preisigke (Mamenbuch s.v.) from several late
papyri, e.g. P Lond IV. 1431° (A.D. 706-7) Ταβ[ι]θὰ
Δανείτ, ‘‘ Tabitha daughter of David.’? For Δορκάς, the
Greek form of the name, see σι,
τάγμα.
For τάγμα = “company, troop ᾿᾿ in a military sense,
see BGU IV. 1190! (late Ptol.) €]k τοῦ τάγματος αὐτοῦ : cf.
1 Cor 152% and Epicurus I. 71 φύσεως καθ᾽ ἑαυτὰ τάγμα
ἔχοντα, ““having in themselves a place in the ranks of
material existence’’ (Bailey). Other exx. of the word are
P Oxy IX. 120218 (A.D. 217) my son being ἐκ τοῦ
τάγματος τοῦ παρ᾽ ἡμεῖν γυμνασίου, ‘on the roll of the
gymnasium,” zd. X. 1252 verso** (A.D. 288-95) τὸ τάγμα
τὸ τῶν γυμνασιάρχων, and 2. VI. 89115 (a.D. 294) τὰ δὲ
ἀναλώματα ἀπὸ τοῦ κοινοῦ τῶν ἀπὸ τοῦ τάγματος δοθῆναι,
“‘while the expenses should be paid by the whole body of
those belonging to the order (of exegetae)’’ (Edd.).
»» κε
τακτός,
“‘arranged,”’ ‘‘fixed,’’ of time, as in Ac 125], occurs in
P Flor 11. 1334 (A.D. 257) τὰς τακτὰς ἡμέρας. Other exx.
of the word are P Petr III. 1048 (B.c. 243) (= Chrest. I.
Ρ- 394) €kpoplov τακτοῦ, ‘at a fixed rent,”” P Oxy I. τοι]
(A.D. 142) ἐπὶ μὲν τὰ τακτά, ‘on these conditions,’’ P Flor
I. 6® (A.D. 210) τὸ τακτὸν εἰς TO πρόστειμον τῆς συκο-
φαντίας, and Ῥ Giss I. τοοῦδ (iii/A.D.) ἀκολούθως ταῖς
ταϊκταῖς παρὰ σοῦ μεταβ[ολαῖς. For a military title
τακτόμισθος (not in LS8), cf. UPZ i. 313 (B.c. 162) with
Wilcken’s note.
ταλαιπωρία,
““wretchedness,” ‘‘ distress” (Rom 3156 LXX): cf. P Tebt
I. 27% (B.c. 113) ἐν τῆι αὐτῆι ταλαιπωρίαι διαμένεις,
“you still continue in the same miserable condition ” (Edd.).
For plur. in Jas 51 cf. Aristeas 15 ἀπόλυσον τοὺς συνε-
Χομένους ἐν ταλαιπωρίαις, and see Blass Gr. p. 84.
ταλαίπωρος,
“‘wretched,”’ ‘‘miserable,”’ is found in P Par 63182
(B.C. 164) (=P Petr IIL. p. 30) τῶν μὲν ταλαιπώρων
λαῶν. . . φείσεσθε, “‘you must spare the miserable
populace” (Mahaffy), P Hawara 56° (probably late i/a.p.)
(= Archiv v. p. 382) περὶ τῆς ταλαιπώρου [ » and P
Hamb 1. 8810 (mid. ii/A.p.) γράφεις μοι περὶ τῶν χρεωστῶν
τοῦ ταλαιπώρου ᾿Ιουϊλ]ιανοῦ. The word occurs also in the
Jewish prayers for vengeance for the innocent blood of the
two Jewish girls, Heraklea and Marthina, who were
murdered in Rheneia (Magna Delos), Sy// 816(=* 118r)°®
émiukahotpar . . ἐπὶ τοὺς... φαρμακεύσαντας τὴν
ταλαίπωρον ἄωρον Ἣ ράκλεαν, now usually dated about
B.C, 100 (see Deissmann 25.4.8 5, p. 413 ff.).
ταλαντιαῖος,
“of ἃ talent’s weight or value ’’ (cf. Moulton G7. ii. p. 337),
is found in the NT only in Rev 16%; but, as Swete has
pointed out ad 7., the word is well supported in later Greek,
e.g. Polyb. ix. 41. 8, Joseph. B./. v. 6. 3. See also the
comic author Alcaeus of v/iv B.c., who speaks of νοσήματα
ταλαντιαῖα (Kock γάρ. i. p. 759), and Crates of v/B.c.
(26. p. 140).
τάλαντον,
a weight ranging from about 108 to 130 lbs., or a sum of
money equivalent to a talent in weight. In a letter to a man
in money difficulties BGU IV. 107918 (A.D. 41) (= Sedections,
p- 39) Tapa τάλαντόν σοι πέπρακα τὰ φο[ρτ]ία pov, the
meaning appears to be ‘‘for a talent I have sold my wares
to you,’ or perhaps, ‘‘a talent (i.e. wares for a talent) ex-
cepted, I have sold my wares to you’’: cf. Olsson Papyrus-
briefe, Ὁ. 94.
ταμεῖον,
“*(inner) chamber,” ‘‘store-chamber.” The syncopated
form ταμεῖον (for ταμιεῖον), which is found in the four NT
occurrences of the word (Mt 65, 2435, Lk 12% 33), is the
prevailing form in the papyri from i/A.D. onwards: see e.g.
CPR I. 178 (a.p. 83-4), tpamét[ys] ταμείω(ν), ‘Sof the
bank of the store-houses,” and so*, P Fay 1107 (A.D. 94)
ὃ λέγεις ταμε[ἴ]ον, ‘the storehouse you speak of,” BGU
παρὰ τῷ ταμείῳ, and 26. VI. 8864 (ili/a.D.) (= Selections,
p. 111) ἐν τοῖς τοῦ ‘“Eppod ταμίοις, ‘‘in the archives of
Hermes.” In Menander Zap. 18 ταμειΐου probably stands
for ταμειδίου.
The full form ταμιεῖον is seen in such passages from
Ptolemaic times as P Petr II. 32% ° épyat{opévov] μου ἐν τῶι
βασιλικῶι ταμιείωι, “as I was working in the Royal
Repository” (Edd.), 26. III. 737 (lease of a shop) ταμιεῖον
εἰσιόντων ἐνδέξια ὄγδοον, “the eighth shop on the right as
one enters’’ (Edd.), and P Hib I. 315 save (c. B.C. 270).
From Roman times we can cite BGU I. 106° (a.p. 199)
Told] ταμιείου, and P Flor I. 47° (a.p. 213-17) ἐντὸς
ταμιείον οἰκίας. See further Thackeray Gr. i. p. 63 ff.
624
τάξις
Ferguson, Zegal Terms, p. 76ff., gives exx. of both forms,
ταμιεῖον and ταμεῖον.
For the verb ταμιεύομαι see P Magd 26° (B.C. 217),
where the editor reads τ]αμιευσόμεθα as against Wilcken’s
ἐκτ]αμιευσόμεθα. The same papyrus®#"49 provides other
exx. of the comp.
τάξις.
(1) With Heb 5° κατὰ τὴν τάξιν Μελχισεδέκ cf. the use
of τάξις for a priestly ‘‘ office” in P Tebt II. 2978 (c. A.D.
123) ὃς ἀπήνγ[ειϊλεν τὴν τάξιν ὡς ὀφείλουσαν πραθῆναι,
‘‘who reported that the office ought to be sold” (Edd.).
Cf. Diod. Sic. ili. 6 οἱ περὶ τὰς τῶν θεῶν θεραπείας
διατρίβοντες ἱερεῖς, μεγίστην καὶ κυριωτάτην τάξιν ἔχοντες.
Similarly of the post of water-guard in 2d. 393*° (A.D. 150)
τὴν ἐπιβάλλουσαν τῷ ὁμολογοῦντι Νείλῳ τάξιν τῆς [προ]-
κιμένης ὑδροφυλακίας, ‘the post of water-guard as afore-
said, which belongs to the contracting party Nilus” (Edd.).
In OG/S 69° the word is used of ‘‘ garrisons” —fyehov
τῶν ἔξω τάξεων. Related exx. are—P Oxy VIII. 1120°
(early iii/A.D.) βιβλείδια ἐπιδέδωκα ταῖς τάξεσι κατὰ τοῦ
ὑβρίσαντος αὐτὸν Εἰὐδαίμονος, ‘I presented to the officials
a petition against the perpetrator, Eudaemon” (Ed.), 26.
XIV. 16709 (iii/A.D.) αἰπὶ (Δ ἐπεὶ) δὲ εἰς τὴν τάξειν TOD κα-
θολικοῦ παρεδόθημεν, ‘when we were handed over to the
staff of the catholicus”’ (Edd.), 74. IX. 120417 (A.D. 299)
ὑπηρετούμενος τῇ σῇ τοῦ ἐμοῦ κυρίου τάξει, ‘in obedience
to your lordship’s department” (Ed.), 26. X. 1261% (a.D.
325) τάξ[ε]ως τοῦ διασημοτάτου καθολικοῦ, “οὐ the
staff of the most eminent catholicus’’ (Edd.), and 126. I.
120% (iv/A.D.) μάλιστα ἐπεὶ ξένης kal παρὰ τῇ τάξι ὄντα
(1. ὦν), “especially as he was a stranger to the place and
was engaged at his post’ (Edd.).
(2) The wordis also common = ‘‘ list,” as e.g. P Fay 2917
(A.D. 37) a notice of death, ὅπως ταγῆι τού[του] ὄν[οἹμα
ἐν τῆι τῶν [τετ]ελευτηκότων Tat[eL κατὰ] τὸ ἔ[θ]ος, ‘‘ that
his name may be placed upon the list of deceased persons,
according to custom” (Edd.), similarly P Oxy II. 262!
(A.D. 61), and PSI III. 16417 (a.p. 287), the enrolment of
an ephebus ἐν τῇ τῶν ὁμηλίκων τάξει.
(3) The meaning ‘‘tax,” ‘‘assessment,” is very common
in our documents, but, as this particular sense is not
found in the NT, a very few exx. will suffice—BGU IV.
10967 (ΠῚ A.D.) τὰ τῆς τάξεως βυβλία, ‘‘the accounts
of the tax,” similarly P Lond 306᾽5 (Α.Ὁ. 145) (=II. p.
119), P Fay 3519 (A.D. 150-1) ἀναδώσομέν σοι Tas ἀποχὰς
τῶν καταχωριζομένων βιβλείων τῆς τάξεως, ‘we will render
to you the receipts among the documents for registration
concerning the tax” (Edd.), and Osty 1165° (Rom.) ἐν τῇ
αὐτίῃ) τάξει μεινάτωσαν.
(4) The derived meaning of ‘‘character,” ‘‘ quality,” as
in 2 Macc 918, may be supported by P Tor I. 1 ii-18
(B.C. 116) ἐμφανιστοῦ kal κατηγόρου τάξιν ἔχοντα παρα-
κεῖσθαι, ““ννὰβ present in the character of an informer and
an accuser”: cf. Polyb. iii. 20. 5 οὐ yap ἱστορίας, ἀλλὰ
κουρεακῆς καὶ πανδήμου λαλιᾶς, ἐμοί ye δοκοῦσι τάξιν
ἔχειν καὶ δύναμιν.
ταπεινός.
On the verso of P Oxy I. 79 (notification of death—a.p.
181-192) certain moral precepts have been written in a rude
625
ταραχή
hand, beginning μηδὲν ταπινὸν μηδὲ ἀγενὲς. .. πράξῃς,
“*do nothing mean or ignoble.”” Other exx. of the adj.,
which survives in MGr, are P Lond 131 vecto*® (A.p. 78-9)
(=I. p. 179) ἐν τοῖς ταπεινοῖς τόποις, 76. 19177 (c. A.D.
330-340) a request for prayer διὰ ἐμοῦ τῷ ταπινῷ καὶ ταλε-
πώρῳ (/, τοῦ ταπεινοῦ καὶ ταλαιπώρου), ““ for me the humble
and wretched,” and P Gen I. 147 (Byz.) μετὰ τῶν ταπεινῶν
pov παίδων, and 15 τὰ ταπεινά μου ἄλογα.
It is hardly necessary to recall that ‘‘ humility as a
sovereign grace is the creation of Christianity” (W. E.
Gladstone, Zé iii. p. 466). 115 history in pagan ethics may
be illustrated in Epict. iii. 2. 14 ἄνθρωπον... ταπεινόν,
μεμψίμοιρον, ὀξύθυμον, δειλόν KTA., and iv. 1. 2 τίς θέλει
{av ἐξαπατώμενος, προπίπτων ... μεμψίμοιρος, ταπεινός ;
ταπεινόω,
“‘make low,” is generally used metaphorically in the NT
= ‘“‘humble.” By way of illustration we may again refer to
the Jewish prayers cited s.v. ταλαίπωρος, where it is said
with regard to God, 198. ὧι πᾶσα ψυχὴ ἐν τῇ σήμερον
ἡμέραι ταπεινοῦτα[ι] μεθ᾽ ἱκετείας, a phrase strikingly
recalling Lev 23°°, and pointing, according to Deissmann
LAE? p. 419, to a day not only of prayer, but of fasting.
The literal sense of the verb (cf. Lk 3° LXX) comes out
well in Diod. i. 36 καθ᾽ ἡμέραν. ταπεινοῦται, with
reference to the ‘‘ falling” of the Nile: it ‘runs low.”
ταπείνωσις
is seen in OGZS 383°! (mid. 1.8...) εἰς ὕβριν ἢ ταπείνωσιν
ἢ κατάλυσιν, and P Leid W* 1" (ii/iii A.D.) (= II. p. 115)
ἡλίου ταπείνωσις. For ταπείνωμα, cf. the horoscope PSI
IV. 312!" (A.D. 345).
ταράσσω
in the metaph. sense ‘‘trouble,”’ ‘ disquiet,” ‘ perplex,”
asin Mt 23 a/., isseenin P Tebt II. 315) (ii/A.D.) τοιγαροῦν
[μη]δὲν ταραχ[θ]ῇς, ‘do not be disturbed on this account ””
(Edd.), and νὰ 373 (=8 810)!8 (i/A.D.) ods ἐπὶ τῇ ψευδῶς
ἐπι[σἸτολῇ πρὸς ὑμᾶς κομισθείσῃ τῷ τῶν ὑπάτων ὀνόματι
ταραχθέντες πρός με ἐπέμψατε. For a somewhat more
literal meaning ‘‘stir up,” as in Ac 17318, cf. P Oxy II.
29827 (i/A.D.) πάλι yap πάντα ταράσσει, ‘for he is up-
setting everything again” (Edd.), and P Giss I. 40%
(A.D. 212-5) (= Chrest. I. p. 58) ταράσσουσι τὴν πόλιν.
MGr ταράζω(--ἀσσω), “‘ perplex.”
ταραχή,
“disturbance.” In P Lond 19127 (A.D. 41) the Emperor
Claudius writing to the Alexandrines declares himself un-
willing to decide who was responsible for τῆς... πρὸς
᾿Ιουδαίους ταραχῆς Kal στάσεως, μᾶλλον δ᾽ εἰ χρὴ τὸ
ἀληθὲς εἰπεῖν τοῦ πολέμου, ““{Πε riot and feud (or rather, if
the truth must be told, the war) against the Jews” (Ed.).
In OG/S 9039 (Rosetta stone—B.C. 196) ἐν τοῖς κατὰ τὴν
ταραχὴν καιροῖς, the reference is to the Lycopolitan sedition,
as in P Tor I. 1°: (B.c. 116) ἐν τῆι γενομένηι ταραχῆι.
See also Sy/7 316 (=* 684)13 (c. B.c. 139). P Amh II. 301}
(ii/B.c.) ἐν δὲ τῆ]. γενημένηι ταραχῆι refers most likely to
the revolt in the Thebaid, instigated by Dionysius about
B.C. 165, and this may again be the case in UPZ1. 14"
(B.C. 168): cf. p. 479.
τάραχος
τάραχος,
a late form of ταραχή, is found in Ac 1215, 1973, where it
is masculine. For exx. of τὸ τάραχος in the LXX see
Thackeray Gr. i. p. 159. According to Hobart (p. 93) the
word is common in medical writers. Linde, picurus
Ῥ. 24, quotes three passages from Epicurus for τάραχος
(masc.) = ‘‘ disturbance,” ‘‘alarm,” and notes two occur-
rences of the form ταραχή. See also Rutherford WV/,
Pp: 174.
Ταρσεύς,
“of. Tarsus” (Ac 91}, 213%), A new adj. ταρσικούφικός
is found in connexion with the sale of a loom in P Oxy XIV.
1705° (A.D. 298) ἱστὸν ταρσικοὔφικόν, ‘a loom for Tarsian
cloths.”
TapTapow,
“ΕἼ send to Tartarus,” orig, ‘‘ the place of punishment of
the Titans,” and hence appropriate in connexion with fallen
angels in 2 Pet 24, The word is cited elsewhere only from
a scholion on 71. xiv. 295 (see LS).
For the subst. τάρταρος (cf. LXX Job 4015, 417%) see
acta Thomae 32 where the serpent who tempted Eve says
ἐγώ εἰμι ὁ τὴν ἄβυσσον Tod ταρτάρου οἰκῶν, and the other
reff. in Mayor ad 2 Pet Zc. Add PSI I. 2839 (magic tablet
—ili/iv A.D.) ταρτάρου σκῆπτρα, and for Taptapodxos see
P Osl I. p. 33.
,
τάσσω,
“put in its place,” ‘‘appoint,” ‘‘enrol,’”’ is seen in such
passages as P Par 2629 (B.c. 162) (= UPZ i. p. 248,
Selections, p. 15) τῶν δὲ πρὸς τοῖς χειρισμοῖς ἐν τῶι Dapa-
πιείωι.. τεταγμένων, ‘those who had been appointed to
the administration in the Serapeum,” P Oxy II. 259%
(A.D. 23) τῷ τεταγμένῳ πρὸς τῇ TOD Διὸς φυλακῇ, ‘‘ governor
of the prison of Zeus,’”’ P Fay 29! (notice of death—a.p. 37)
ὅπως ταγῆι τούτου] ὄν[ο]μᾳ ἐν τῆι τῶν [τετ]ελευτηκότων
τάξ[ει, ‘that his name may be placed on the list of deceased
persons,” so 26. 3015 (Α.Ὁ. 173), P Oxy X. 1252 verso%°
(A.D, 288-95) τετράμηνος yap ἐφ᾽ ἑκάστου τέτακται, ‘fora
period of four months is allotted to each” (Edd.), and PSI
IV. 2988 (beg. iv/A.D.) τὸν τεταγμένον χρόνοί(ν).
In P Oxy II. 2747 (A.p. 89-97) ὧν καὶ τὸ τέλος ἔταξαν,
the verb is used of ‘‘ paying” the succession duty, which in
ii/B.C. was 5% : cf. PSI IV. 38851 (8.6, 244-3) ἃ δεῖ τάξασθαι
εἰς τὸ βασιλικόν, 20. 1. 561° (A.D. 107) ὧν kal τάξομαι τὸ
καθῆκον τέλος.
For a weakened sense of the verb see P Oxy VIII. 115916
(late iii/A.D.) τάξαι Tots ἀνθρώποις ὅτι πέμπω τὰ ἀναλώματα
αὐτῶν, ‘tell the men that I am sending the expenses for
them” (Ed.).
The mid. is also used = ‘‘appoint for oneself” in P Fay
129° (iii/A.D.) ᾿Απολλῶτι συνέβαλον καὶ ἐτάξατο πάντως
καταβῆναι τῇ ἑνδεκάτῃ καὶ τὴν παράδοσιν ποιήσασθαι, “1
arranged with Apollos, and he appointed for certain the
eleventh for his coming down and making the delivery”
(Edd.), 24. 1308 (iii/A.D.) mpovod τοῦ x[a]Akod πάντη
πάν]τως καθὼς ἐταξάμηϊν, ‘I am by all means looking after
the copper, as I arranged” (Edd.): cf. Mt 2815, Ac 2835,
Hence also the sense ‘‘ enter intoan agreement with” in such
passages as P Hamb I. 25" (B.c. 238-7) Κάλας τέτακται
626
0
ταχα
συναντήσεσθαι πρὸς σὲ τῆι Ke τοῦ Χοίακ μηνό(ς), and
P Magd I. 125 (B.c. 217) ταξάμενοί μοι ἐπὶ Διονυσίου,
‘*they agreed verbally with me in the presence of Dionysius”
(see the editor’s note).
ταῦρος,
‘a bull,” ‘fan οχ᾽᾿: P Oxy I. 12174 (iii/A.p.) περεὶ τῶν
ταύρων ἐργαζέσθωσαν, ‘as to the oxen, make them work.”
From the adj. form ταυρικός (not in 1,58) comes τὸ ταυρικόν,
““the oxen,’’ as in P Fay 11516 (A.D. 101) πέμσις pv φειρι
τῶι ταυρικῶι, ‘‘send me a strap (Ὁ) for the oxen’’ (Edd.):
see also PSI IV. 42928 (iii/B.c.) περὶ ταυρικῶν ζευγῶν tB,
P Flor II. 1341 (A.D. 260) (with the editor’s note), which
also shows ταυρελάτης, and P Ryl II. 240° (iii/a.D.)
παράσχες χό[ρ]τον τῷ ταυρικῴῷ.
The classical adj. ταύρειος is found in the medical pre-
scription P Oxy 11. 2344 (ii/iii A.p.) χολῇ ταυρείᾳ, ““ gall
of an ox.”
ταφή
in the sense of ‘a mummy,”’ or ‘‘ mummy-wrappings,”’
occurs in such passages as P Par 18 47519 ἔστιν δὲ σημεῖον
τῆς ταφῆς" σινδών ἐστιν. .., P Giss I. 687 (Trajan/
Hadrian) δεῖ αὐτὸν δευτέρᾳ ταφῇ ταφῆναι : cf. Deissmann
BS p. 355 n.?
For the meaning ‘“‘burial’’ (sepu/tura), as in Mt 277,
cf, P Petr III. 219 (a Will—s.c, 236) τὰ δὲ λοιπὰ κατα-
λιμπάνω εἰς ταφὴν ἐμαυτοῦ, P Magd 13° (B.c. 217) ἐνδεεῖς
δὲ γενόμενοι eis τὴν ταφὴν τὴν Φιλίππου (δραχμὰς) ΚΕ,
P Tebt I. 577 (B.c. 118) τὰ εἰς τὴν ταφὴν τοῦ “Amos καὶ
Μνήσιος, ‘the expenses for the burial of Apisand Mnesis,’’
BGU I. 18374 (a.p. 85) τὴν προσήκουσαί-- σαν) τῇ Σατα-
Botros(= τι) ταφήν, P Amh II. 1251 (late i/A.p.) Adyo(s)
Samdvn(s) ταφῆς, ‘account of funeral expenses,’’ and
P Tebt II. 479 (iii/A.D.) a woman’s expenses in connexion
with the death of her husband, including payments εἰς
éySlav σιτολόγῳ[ν], εἰς ταφὴν αὐτοῦ.
τάφος,
“a tomb’”’: P Ryl 11. 1535 (a Will—a.p. 138-161) εἰς
τὸν τάφον pov Toy ἐπὶ τὴν ἄμμον τοῦ Σαραϊ[πιείου, a
bequest payable on condition that the recipient goes ‘‘to
my tomb in the sand of the Serapeum.’’ In P Oxy III.
49474 (A.D. 156) a testator makes provision for a feast
(εἰς εὐωχίαν), which his slaves and freedmen are to observe
yearly on his birthday πλησίον tod τάφου μου: see J. G.
Frazer, Golden Bough® i. Ὁ. 105.
From the inscrr. we may cite OG/S 33518 (ii/i B.c.) ἕως
[τοῦ] τάφου τοῦ πρὸς τῆι ὁδῶι [τοῦ ἐπικαλουμένου ᾿ἘΠπι-
κράτου, Chrest. I. 701 (B.C. 57-6) μέχρι τῶν προσόντων
ἀπὸ βορρᾶ τάφων τῶν ἀποθειουμένων ἱερῶν ζῴων, and Sy//
399 (= 3858) (after A.D. 161), where a memorial is described
as οὐ τάφος, seeing that the body is laid elsewhere.
Taya
is used of time in P Fay 117! (A.D. 108) τοὺς θιώτας
πέμψις ἐπὶ "Epago[s] ta ᾿Αρποχράτια ὧδε τάχα τὸ
πυ[ήσῆι, “send the . . . since Erasus is going to celebrate
the festival of Harpocrates so soon on the 14th.”’
For the meaning ‘‘perhaps,’’ as in Rom 57, Philem*,
and in MGr, cf. BGU IV. 1079! (A.D. 41) (= Selections,
τάχε(ι)ον
P- 39) τάχα δύναταί σε εὔλυτον ποῖσαι, and so 24, P Oxy I.
your treatment was wrong,” 7. 12178 (iii/A.D.) τάχα οὐδὲν
δίδω, ‘I shall perhaps give him nothing ’’ (Edd.), and so 19,
and 7d. VII. 1069%® (iii/A.D.) τάχα yap δυνασθῶμεν dol p jv-
tpetoe(= ετρίσαι) σοι δύω καμήλους [πυ]ροῦ, ‘‘ for we may
be able to load two camels with wheat for you’’ (for
δυνασθῶμεν equivalent to δυνησόμεθα see the editor’s note,
and Proley. p. 185).
τάχε(ι)ον.
See s.v. ταχέως,
ταχέως,
““quickly’?: P Oxy I. τι69 (ii/A.b.) ταχέως αὐτὸν
ἀπολύσατε, “send him off quickly’? (Edd.), P Fay 1267
come back quickly, for it is pressing,’’ and P Tebt II. 42377
(early ii/A.p.) 84[Aw]ody μοι ταχ[έως, “tell me at once’’
{Edd.).
The compY® τάχᾳ(ε)ιον is always used with an elative
force in the NT, except in Jn 204: cf. P Lond Inv. No.
1561° (end i/A.D.) (= Olsson Papyrusbriefe, p. 210) πρὸ
μὲν παντὸς εὔχομαί σε ὑγιαίνειν καὶ τάχειον ἀπολαβεῖν,
“above all I pray that you may be in health and that I
should receive you as soon as possible’”’ (cf. Lk 1557),
P Oxy IIT. 5318 (ii/a.p.) ἐὰν yap θεοὶ θέλωσι, τάχιον πρὸς
παραγένου ἐπὶ τὸ τῶν Ταυρικῶν. See further Blass Gr
Pp- 33, 1411:
The compY® ταχύτερον occurs in P Tebt II. 4101} (A.D.
16) ἐρωτῶ σε ταχύτερον συσχεῖν τί] πρᾶγμα, “1 beg you
to close the matter with all speed’’ (Edd.), BGU II. 61578
(1/A.D.) δήλωσόν μ[ο]ι ταχύτερον, and P Michigan Inv. No.
4527° (c. A.D. 200) σύ μοι ταχύτερον (‘Sat once,” Ed.)
δήλωσον περὶ τῆς ἀπροσκοπίας (‘‘ well-being’: not in
1,53) σου καὶ τῆς τῶν ἀδελφῶν pov. In MGr (Naxos)
ταχυτέρου is used for ‘later’ (adv.) (Thumb Handbook
§ 123, n.?).
For τάχιστα, as in Ac 1715, we may cite PSI IV. 360!
(B.C. 252-1) ὡς ἂν τάχιστα λικμήσωμεν, ‘in order that we
may winnow (the grain) as quickly as possible,’”’ 26. VII.
7927 (A.D. 136) ὡς [τ]άχιστά pot δηλώσατε, and P Giss I.
27) (ii/A.D.) (= Chrest. I. p. 29) καλῶς οὖν ποιήσεις,
τειμιώτατε, τάχιστά μοι δηλώσας. Cf. also the formula
τὴν ταχίστην in I Macc 1155.
TAYWOS.
For this adj. = ‘‘speedy’’ with the added idea of
**sudden’”’ in 2 Pet 113, 21, Herwerden Zex. s.v. cites
CIA IIT. 1344° ζωῆς kal καμάτου τέρμα δραμὼν ταχινόν.
τάχιστα.
See σοῦ. ταχέως.
τάχος,
“quickness ’’: PSI IV. 3261 (8.6. 261-0) ἔντειλαι τῶι
παρά σου, ἵνα τὸ τάχος yélyn]rat, and P Oxy I. 5915
(A.D. 292) ἵν᾽... ἡ τάχος ἐκδημῆσαι, ‘in order that no
time be lost in his departure’ (Edd.): cf PSI IV. 44414
7 τεῖχος
(11718.6.} πειρῶ δέ μοι ὅ τι τάχος γράψειν "Eppwoo, and
P Bouriant 10% (B.c, 88) ἀσ]φαλισάμενος [μέχρι τοῦ καὶ
[ἡμᾶ]ς ὅτι τάχος [ἐπι]βαλεῖν πρὸς σέ.
The word is common in adverbial phrases with a preposition,
e.g. P Oxy I. 62 versol® (ili/a.b.) τὴν ἐμβολὴν ποιῆσαι διὰ
τάχους, ‘to do the lading quickly ἡ (Edd.), 7. VI. 892°
(A.D. 338) διὰ ταχέων ταῦτα ἐκκόψας παρενεχθῆναι, “ with
all speed to get the timber cut and delivered’”’ (Edd.) ;
PSI IV. 38014 (8.0. 249-8) καλῶς δ᾽ ἂν ποιήσαις ἐν τάχει
(cf. Lk 188, a/.) αὐτὸν ἀποστείλας, Ῥ Giss I. 6910 (A.D. 118-9)
πᾶσαν τὴν... [K]peOyv ἐν τάχει αὐτῷ ἐπιστεῖλαι, and
P Oxy VII. 1069% (iii/A.D.) καλῶς ποιήσεις ἀναγκάσε
γενέστε (/. ἀναγκάσαι γενέσθαι) μου τὸ κειθών ε[ε]ν (/. κιθώνιν)
τὸ λευκὸν κατὰ τάχοζυ)ς, ‘you will do well to have my white
tunic made quickly © (Ed.).
ταχύ
(neut. of ταχύς as adv.), ‘‘quickly’”’ (Mt 5°° αΔ and
common in LXX). See P Par 45° (B.c. 152) (= UPZ i.
P: 329) κἀαντὸς παρέσομαι ταχύ, P Oxy IV. 7434! (B.c. 2)
καλῶς δὲ γέγονεν τὸ ταχὺ αὐτὸν ἐλθεῖν, ὑφηγήσεται γάρ
σοι, ‘it is well for him to come quickly, for he will instruct
you” (Edd.), and Βαϊ II. 423” (soldier’s letter to his
father—ii/A.D.) (= Selections, p. 91) ἐκ τούτου ἐλπίζω ταχὺ
προκόσαι (/. προκόψαι) τῶν θε[ῶ |v θελόντων, ““ ἴῃ consequence
of this I hope to be quickly promoted, if the gods νν1]].᾿᾿
Ταχὺ ταχύ is a common formula in incantations, e.g.
P Hawara 3128 (ii/A.b.) in Archiv v. p. 393 ἄρτι ἄρτι ταχὺ
ταχὺ ἐξ ψυχῆς καὶ καρδίας, and the Gnostic amulet P Oxy
VIL. 10608 (vi/A.D.) ἀπάλλαξον τὸν οἶκον τοῦτον ἀπὸ
παντὸς κακοῦ ἑρπετοῦ <kal> πράγματος ταχὺ ταχύ, “ἴτε
this house from every evil reptile and thing, quickly,
quickly’”’: see also Deissmann 4.5, p. 289, and 1.4.2,
p. 421, and for the repetition cf. Profeg. p. 97.
TE.
For this enclitic particle cf, BGU IV. 11325 (B.C. 13) κατὰ
τὰς διὰ τοῦ κριτηρίου τετελειωμένας ὑπό τε τοῦ ᾿Αμμωνίου
καὶ ἔτι τοῦ μετηλλαχότος τοῦ ᾿Αλεξάνδρου ἀδελφοῦ, P
Strass I. 1451 (A.p. 211) sale of a chamber καθαρὸν ἀπὸ
παντὸς] ὀφ[ειλ]ήματος δίημο]σίου τε kal ἰδιωτι[κοῦ, and P
Oxy XIV. 163814 (a.p. 282) ἐφ᾽ ᾧ τε καὶ τοὺς περὶ τὸν ᾿Αρὲτ
[καὶ τὸν Σαρᾶν τελέσαι πάντα Ta]. . . ὀφ --ει:-»λήματα,
“fon condition that the party of Aret and Saras discharge
all the debts” (Edd.).
For 2 Cor 10° cf. Radermacher Gy.* pp. 5, 37. See also
Kalker Quaest. p. 286 ff. Te is one of the many particles
which do not survive in MGr.
τεῖχος,
“a wall,”’ especially the wall about a city (Ac 958 αἰ}:
ef. P Eleph 20°? (iii/B.c.) παστοφόριον ἐν Tevriper ἐντὸς
τείχους, P Ryl II. 12715 (a.p. 29) τὸ ἀπὸ βορρᾶ τεῖχος τοῦ
xovs, P Flor I. 50 (a.p. 268) év[rds τειχῶν] καὶ ἐκτός,
cf.36. 80, and P Strass I. 98 (¢ A.D. 307 or 352) θεμελίοις καὶ
τίχεσιν.
For the dim. τειχίον see CPR I. 2321 (ii/iii A.D.) μέϊσο]ν
[ὄντος τειχί[ου, and for the form τειχάριον (not in 1.55),
see P Ryl II, 1257 (A.p. 28-9) κατασπασμὸν τειχαρίων
εκμήριον
and for the verb
) ἀ[πὸ βο[ρρ]ᾶ
παλαιώ(ν), “demolition of old walls,’
Tex (fw, see 76. 102% (2"4 half ii/A.D.) αὐλί
τετειχισμέ(ν ).
τεκμήριον.
This strong word which AV renders ‘‘ infallible proof ’’ in
Ac 18 may be illustrated by an Ephesian inser. .Sy// 656
(=% 867)37 (c. A.D. 160), where it is mentioned as μέγιστον
τεκμήριον of the σεβασμός accorded to the goddess Artemis
that a month is named after her. Cf. also 2. 920 (=* 685)8#
(B.C. 139) μέγιστον καὶ ἰσχυρότατον τεκμήριον, and P Tor I.
riv.11 (B.C, 116) μέγα τι συμβάλλεσθαι τεκμήριον, also Vii 52,
In another Ptolemaic papyrus P Giss I. 3995 (B.c. 204-181)
τεκμήριον stands beside ὅρκος.
The editors render P Ryl II. 15918 (A.D. 31-2) tv’ ὑπάρ-
χωσι τῇ [Ταχόιτι αἱ παραχωρούμεναι ἄρουραι σὺν τοῖς
ἄλλοις τεκμηρίοις. . ., ‘in order that the arurae ceded
may appertain to Tachois with all other titles ”’ (i.e. ‘‘title-
deeds’’), but in their note they cite the parallel formula
P Oxy III. 504! (early ii/a.p.) σὺν τοῖς ἄλλοις σημίοιϊίς,
where the σημεῖα may possibly refer to ‘‘ boundary-marks.”’
It may be added that, according to Hobart p. 184, ‘‘ Galen
expressly speaks of the medical distinction between τεκ-
pyptov—demonstrative evidence—and σημεῖον, stating that
rhetoricians as well as physicians had examined the
evidence.””
For the verb τεκμαίρομαι, see P Ryl II. 74° (A.D. 133-5)
where a prefect declares that time will not permit his carrying
out two purposes—tekpalpopat τὸν χρόνον οὐΐχ ἱκανὸν
εἶναι εἰ]ς ἀμφότερα.
τεκνίον.
For this dim. of τέκνον cf. P Oxy XIV. 176614 (11|{|4.}.)
ἀσπάζομαι... τὰ ἀβάσκαντα texvia, “I greet your
children, whom the evil eye will not harm.”
TEKVOYOVEO.
With this NT ἅπ. eip. (1 Tim 513) = ‘‘bear a child,”’ we
may compare the similar compa, τεκνοποιέομαι in the
marriage contract P Eleph 1° (B.c. 311-10) (= Se/ections,
p- 3), where the husband is bound down μηδὲ τεκνοποιεῖσθαι
ἐξ ἄλλης γυναικός, ‘not to beget children by another woman.”
In UPZ i. 45 (B.C. 164) ἕνεκ[α] τοῦ. . . τεκνοπ[ο]ήσασ-
θαί -- θαι) αὐτήν, the meaning is “adopt” (cf. Wilcken’s
note). See also s.v. τεκνογονία.
τεκνογογία.
Ramsay TZeaching p. 170ff. tries to show that, while
Tekvoyovew is used in a physical sense in 1 Tim 5‘, the
abstract noun τεκνογονία in 1 Tim 215 points rather to ‘‘the
power of maternal instinct ”’ or ‘‘ motherhood.”’ But it is by
no means clear that the writer did not use the two words
with the same connotation. In any case it is not likely that,
with Ellicott and other commentators, we are to stress the
article and in τῆς Texvoyovias of 1 Tim 215 find a reference
to ‘‘the (great) child-bearing,” i.e. the bearing of Jesus,
foreshadowed in Gen. 31°.
τέκνον.
(1) The following may serve as exx. of this very common
word = ‘“‘a child’’—P Amh II. 35% (B.c. 132) ὑπέρ τε τοῦ
628
τέκτων
βα(σιλέως) καὶ τῶν βα(σιλι)κῶν τέκνων, P Tor II. 111}
ἕτερα τέκνα, ““« second family,’’ BGU IV. τοργ23 (time of
Claudius/Nero) τὴν μητέρα καὶ Δήμητριν καὶ τὰ τέ[κ]να.
αὐτοῦ ἀσπάΐζου, BGU I. 2345 (c. A.D. 70-80) ὥσπερ ἰδ[(]ων
τέκνων, P Lond 89728 (A.p. 84) (= III. p. 207) μέλει σοι
πολλὰ περὶ ἐμοῦ μελ[ήσε]. σοι δὲ ὡς ὑπὲρ ἰδίου τέκνου,
P Oxy IT. 237% 386 (Ἀν. 186) ἡ δὲ κτῆσις μετὰ θάνατον τοῖς
τέκνοις κεκράτηται, ‘but the right of ownership after their
death has been settled upon the children” (Edd.), and
BGU II. 419% (a.p, 276-7) οὐκ ἐπελεύσομα[ι] περὶ αὐτῶν
TO[UT]wy οὐδὲ οὐδεὶς τῶν παρ᾽ ἐμοῦ οὐδὲ τέκνον T[E]kvov. As
showing the oppression of the Egyptian middle-class, we
may note the case of a certain Pamonthius, whose children
had been seized by his creditors—oltives ot ἀνελεήμονες
ἐκεῖνοι καὶ ἄθεοι ἀπέσπασαν τὰ πάντα τὰ ἑαυτοῦ τέκνα
νήπια κομιδῇ, ‘who, those pitiless and godless men, carried
off all his children, being yet quite in their infancy ” (Bell)
(P Lond 191578—a.p. 330-340).
(2) Τέκνον is also used as a form of kindly address, even
in the case of grown-up persons—P Oxy I. 33!!! (late ii/a.D.)
τρέχε, τέκνον, τελεύτα, P Giss 1. 12° (letter to a strategus—
ii/A.D.) παρακαλῶ σε οὖν, τέκνον, .. . ἐντυπήν (“pattern”)
μοι πέμψον, similarly 20. 212° (time of Trajan) ἔρρωσο
τέκνον, and P Oxy VII. 1063} (ii/iii A.D.) χαίροις, τέκνον
᾿Αμόι, ‘greeting, my son Amois !”’
(3) Schaeffer ad P Iand 138 has brought together various
exx. of τέκνον and vids, e.g. P Gen I. 741 ἢ (ili/a.p.)
“Hpals ᾿Αγριππίί(Ἴνῳ τῷ υἱῷ πλεῖστα x(alpev). πρὸ μὲν
πάντων εὔχομαί σε ὑγειαίνειν καὶ προκόπτειν. γείνωσκε,
τέκνον, ἀπεληλυθέναι ἐμέ, P Amh II. 136!* (Π||Δ.Ὁ.}᾽ Ἀπίων
Ὡρίωνι τῶι υἱῶι χαίρειν. ... γράφω σοι, τέκνον, and
P Oxy VI. 93015 (ii/iii A.b.) ὥστε οὖν, τέκνον, μελησάτω σοι;
and on the verso Πτολεμαίῳ vice.
(4) For the Hebraistic idiom underlying the use of τέκνον
with genitives of quality, as in Eph 58 τέκνα φωτός, see
Deissmann 4S p. 161 ff., and s.v. vids.
τεκνοτροφέω.
With this NT ἅπ. εἰρ. (1 Tim 5°) = ‘bring up children,”
cf. Epict. i. 23. 3 διὰ τί ἀποσυμβουλεύεις TO σοφῳ
τεκνοτροφεῖν ;
τέκτων.
The ordinary limitation of this word to ‘fa worker in
wood,”’ ‘‘a carpenter,” as in Mt 1355, Mk 6, is supported
by P Fay 11028 (A.p. 94) τὰς θύρας ἐπιστησάτωσαν ot
τέκτονες, ‘“‘let the carpenters put up the doors » (Edd.),
P Flor II. 152° (letter regarding the conveyance of wood—
A.D. 268) τῷ τέκτονι THY συνήθη S[a]mavyy, cf. 76. 158!
(iii/A.p.), and P Oxy I. 53% (A.b. 316), a report παρὰ τοῦ
κοινοῦ τῶν τεκτόνων, from the guild of carpenters at
Oxyrhynchus regarding a persea tree they had been com-
missioned to examine.
Other exx. of the word are P Fay 1221® (c. A.D. 100)
ἀπαναγκάσεις Σισόιν τὸν tlék]rova ἀποτῖσαι, ‘make
Sisois the carpenter pay up” (Edd.), Ost 1597 (ii/A-D.)
δὸς τοῖς τέκτοσι ζεύγη ἄρτων δέκα ἕν, P Oxy I. 121°%
(iii/A.D.) τοὺς τέκτονες -- as) μὴ ἀφῇς ὅλως ἀργῆσεί-- σαι),
“don’t allow the carpenters to be wholly idle” (Edd.),
PSI VIL. 809! (iv/A.D.) Φοιβάμμονι τέκτονι épy(alopévw) cis
τέλειος 6
+ + +, and 76. 774! (v/a.p.) τέκτων εἴτε Kepapevs. In
Herodas IV. 22 the “craftsman” (τέκτων) is a sculptor.
Cf. s.v, ἀρχιτέκτων.
For the adj. see P Oxy IV. 729! (A.p. 137), P Flor I.
16*4 (A.D, 239) τεκτονικῶν μισθῶν.
τέλειος,
lit. ‘having reached its end (τέλος). Hence (1) “ full-
grown,” ‘‘ mature,” (a) of fersons—BGU IV. 1100! (mar-
riage-contract—time of Augustus) τ]έλιον οὖσαζν» πρὸς
βίου κοινωνίαν [ἀν]δρί, P Oxy III. 485° (a.p. 178)
κληρονόμοις [αἸὐ τῆ]ς TeAclfo]ys, “to her heirs being of
age,” 26. II. 237 Vi 15 (a.p. 186) περὶ τοῦ τὰς ἤδη τελείας
γυναῖκας γενομένας ἑαυτῶν εἶναι κυρίας, εἴτε βούλονται
παρὰ τοῖς ἀνδράσιν μένειν εἴτε μή, ““ 411 proving that women
who have attained maturity are mistresses of their persons,
and can remain with their husbands or not as they choose”
(Edd.), (4) of anxzmals—BGU IV. 1067!2 (A.D. 101-102)
ἀλεκτόρων τελείων τεσσάρων, ‘four full-grown cocks,”
P Grenf II. 4613 (a.p. 137) πεπρακέναι αὐτῷ ὄνο(ν) θή-
τελίαν (see note). (2) ‘‘in good working order or con-
dition” —P Oxy II. 2784 (a.p. 17) μύλο]ν ἕν[α] τ[έλει[ο]ν
Θηβαεικόν, ‘gqne perfect Theban mill” (Edd.), i. IX.
1207 (A.D. 175-6?) ἀλεκτρυόνων τελείων τεσσάρων,
ὀρνείθων τελείων τοκάδων ὀκτώ, ‘4 cocks in perfect con-
dition, 8 laying hens in perfect condition”’ (Ed.), 2. VI.
gog*® (A.D. 225) ἀκάνθας ἀριθμῷ τελείας δεκατέσσαρας,
“fourteen acacia-trees in good condition’’ (Edd.), P Tebt
II. 406%? (c. Α.Ὁ. 266) λυχνεία τελεία, ‘a complete lamp-
stand,” and P Giss I. 122 (vi/a.D.) a receipt for the sale
of certain arourae τῆς πρὸς ἀλλήλους συμπεφωνημένης
τελ]είας καὶ ἀξίᾳς τιμῆς. (3) ‘“‘complete,”’ “final ”—
P Tebt II. 361° (A.D. 132) ἀριθμ(ητικοῦ) τελείο(υ) τ[ο]ῦ
ts (ἔτους), ‘‘for the full ἀριθμητικόν of the 16% year”
(Edd.), 26. 335° (mid. iii/A.pD.) τελείαν ἀπόφασιν, “ final
verdict,” P Oxy VI. go2 (c. A.p. 465) εἰς τελείαν yap
ἀνατροπὴν Kal eis αἰχάτην πεῖνων (1. ἐσχάτην πεῖναν)
περιέστην, ‘“‘and I have been reduced to complete ruin and
the extremity of hunger” (Edd.).
For the form τέλεος, see the interesting petition of a
physician to the Praefect asking to be relieved from certain
public duties on the ground of his profession, P Fay 10674
(¢. A.D. 140) ὅπως] τέλεον ἀπολύονται τῶν [λειτουρ])γιῶν οἱ
τὴν ἰατρικὴν ἐπιστήίμην] μεταχειριζόμενοι, “παῖ complete
exemption from compulsory services be granted to persons
practising the profession of physician’’ (Edd.). Reference
may also be made to Knox’s note in Herodas (ed. Headlam),
p- 3336.
For the relation of the epithet τέλειος in Paul to the
language of the ancient mysteries, see Lightfoot ad Col 18,
also the careful study of the word in Kennedy St. Paul and
the Mystery Religions, p. 130 ff.
τελειότης,
“perfection, completeness” (Col 313, Heb 61): cf.
the magic P Lond 121778 (iii/A.p.) (=I. p. 109) τελειότητος
ἀναγκαστικὴ ἀπόρροια.
> 66
9 τελευτάω
τελειόω
is common in legal papyri = “ execute”: see e.g. P Oxy
TIT. 483°° (A.D. 108) τελειῶσαι τὸν χρημα[τισμὸν] ὡς
καθήκει, ‘to execute the deed in the proper way” (Edd.),
and P Giss I. 34% (A.D. 265-6) éredel[woe]y τὰ νόμιμα. In
P Oxy IT. 2389 (A.D. 72) it seems rather to have the meaning
“complete” by the insertion of date and signatures—
προσέρχεσθαι τοῖς ἀγορανόμοις καὶ τε[λειοῦν] ταύτας (sc.
οἰκονομίας) ἐντὸς [.... : see the editors’ note.
On the use of the verb in connexion with martyrdom, as
in 4 Mace γ1" ὃν πιστὴ θανάτου σφραγὶς ἐτελείωσεν, see
Moffatt Hed. p. 32, and cf. the Christian gravestone Prezsigke
1600% ἔνθα κατά[κει]ται ἡ pa<Ka>pla IT.[.]O@la, ἐτελεώθη
μη(νὶ) Θὼθ κα. MGr τελειώνω, “finish.”
τελείως
is found in the NT only in 1 Pet 113 νήφοντες τελείως,
where Hort Com. ad 7. understands the phrase to mean
“‘being sober with a perfect sobriety,” a sobriety ‘entering
into all their thoughts and ways,” ‘‘ the opposite of heedless
drifting as in a mist.” Cf. the fragmentary P Petr III. 42
H(Sc)$ (iii/B.c.) τελείως ποιήσεις, P Flor I. 9327 (deed of
divorce—Aa.D. 569) ἐξηλλάχθαι πρὸς ἀλλήλους Kal διαλε-
λύσθαι ἐντόνως καὶ τελείως, and the Christian amulet BGU
III. 954%° (c. vi/a.D.) (= Selections, p. 134) ending “Ayte
Lépyve, πρόσπεσε ὑπὲρ ἐμοῦ, ἵνα τελείως ὑγιανῶ, “Ὁ holy
Serenus, supplicate on my behalf, that I may be in perfect
health.” In MGr the ady. has the form τέλεια.
τελείωσις,
“fulfilment,” ‘“‘ completion ” (Lk 1#, Heb 7!) : P Oxy II.
286° (A.D. 82) πρὸς δὲ τὴν Tod χρηματισμοῦ τελείωσιν
διαπέσταλμαι Ἡρακλείδην ᾿Ηρακλείδου, ‘I have dispatched
as my agent Heraclides, son οἵ Heraclides, to conclude
the transaction” (Edd.), P Ryl II. 115° (A.D. 156) εἰς τὸ
τὰ τῆς [ἐνεχυρ]ασίας ἐπιτελεσθῆνίαι πρὸς τελείωσιν τῶν
[νομῇμων. Cf. further BGU IV. 1168* (B.c. 10) πρὸς
[τε]λείωσ (ιν) τῆσδε τῆς] συγχωρή(σεως), P Flor 1. 567
(A.D. 234) πρὸς τὴ]ν τοῦ χρηματ[ισμοῦ] τελείωσιν, and
Test. xit. patr. Reub. vi. 8 μέχρι τελειώσεως χρόνων,
“until the consummation of the time.” Also Epicurus IT.
89 ἕως τελειώσεως kal διαμονῆς, “until the period of com-
pletion and stability ” (Bailey).
τελεσφορέω,
“bring to maturity,” only at Lk 811 in NT (cf. Hobart,
p- 65). For the corresponding comp% τελεσιουργέω, see
Epicurus I. 36 tod τετελεσιουργημένου, ‘in the case of one
fully initiated ” (Bailey).
The adj. τελεσιφόρος, in the sense of ‘“‘harlot,”’ as in
Deut 2317, occurs in P Grenf II. 41° (A.D. 46), where we
have reference to a tax on ἑταῖραι, cf. 1.35 of éra(t)piopara
μισθιούμενοι) : see Wilcken ΟΖ». 1. p. 219.
τελευτάω
is trans. = “ bring to an end” in BGU I. 361% 18 (a.p.
184) τελευτᾶν τ[ὸν] βίον. For the general intrans. meaning
“«die,” which the verb shows from v/B.c. onwards, it is
enough to cite from the papyri such passages as P Magd 2°
τελευτή
(B.C. 222) ὃ ἀνήρ μου τετελεύτηκεν, P Fay 29° (notice of
death—a.b. 37) ὁ ἀδ[ εἸλιφὸς) Tleveotpis . . . τετελεύτηκεν
ἐν τῷ Μεσ[ο]ρὴ μην] τοῦ πρώτο[υ]Ἱ (ἔτους) Γαίου Καίσαρος
Σεβαστοῦ Γερμανικοῦ, ‘‘my brother Peneouris has died in
the month Mesore of the first year of Gaius Caesar Augustus
Germanicus,”’ cf.1° ὅπως ταγῆι τούτου] ὄν[ο]μα ἐν τῆι τῶν
[τετ]ελευτηκότων τάξ[ει κατὰ] τὸ ἔ[θ]7ος, ‘in order that his
name may according to custom be placed in the list of
deceased persons,” P Oxy III. 47579 (a.p. 182) ἔπεσεν καὶ
ἐτελε[ὑτησεν, 26. VI. 928% (ii/ill A.D.) Ζωπύρου τελευτή-
σαντος, ‘‘now that Zopyrus is dead,” P Strass I. 731%
(iii/A.D.) 6 μικρὸς Mipos ἐτελεύτησεν, and from the inscrr.
Syll 8951 ἐτελεύτησα ἐμβὰς (e)is ἔτη πέντε, and 24. 908
(=3 505)! (c. B.C. 227) τῶν κατὰ τὸν σεισμὸν τελευτασάντων.
The mummy-ticket Preds?gke 3931° (A.D. 123) shows the
impf. ἐτελεύτα,
In the florzlegzum PSI IL. 120% (iv/A.D. ?) it is suggested
that there is no cause to grieve over those who die (τοῖς
ἀποθνησκ[ο])ῦσιν), unless it be over those who end their
lives in a disgraceful manner (ξπὶ τοῖς αἰσχρῶς τελευτῶσι).
τελευτή,
**death’’: cf. P Oxy II. 26:53 (A.p. 81-95) πρὸς τὸ μετὰ
τὴν ἑαυτῆς τελευτὴν βεβαιῶσθαι, 2). I. 762° (A.D. 179) πρὸς
τὸ μετὰ τελευτὴν αὐτοῦ ἀνεύθυνόν με εἶναι, ‘to free me from
responsibility after his death,’ and P Cairo Preis 429
(ili/iv A.D.), where a testator makes certain dispositions—
per ἐμὴν τελευτήν. In P Ryl II. 106!8 (a.p. 158) and
P Fay 3017 (A.p. 173) it is certified that notice has been
made to the scribes of the metropolis περὶ τελ(ευτῆς) ‘‘ con-
cerning the death” of Harpocras and Aphrodisius re-
spectively.
For the adj. τελευταῖος, ‘‘ last,” see P Lond 1912?°
(A.D. 41) elva τὸ τελευταῖον εἴπωι, and P Oxy VI. 940?
(v/A.D.) ἄχρι τῆς τελευταίας μερίδος, ‘until the last
holding.”’
τελέω,
(1) ‘complete, accomplish,” ‘‘ fulfil”: P Oxy VII.
10611" (B.C. 22) ἕως μοι τοῦτο τελέσητε, ‘ until you accom-
plish this for me,” 2.17 ἕως ὅτου τελεσθῆ[ι, ‘until it is
accomplished,” P Giss I, 991} (ii/iii A.D.) θυσίαι τεϊλοῦνται-
The verb = ‘‘ produce ” in Chrest. I. 2365 (iii/A.D.) τελοῦσαι
ἀν[ὰ πυροῦ ἀ]ρτ[άβην] μί[αν.
(2) “pay”: P Petr III. 59(4)3 (census paper—iii/B.c.)
ἀφ᾽ ὧν ἐστὶν τῶν μὴ τελούντων ἱερὰ ἔθνη, ‘from this are to be
GG
subtracted those priestly corporations which are exempt from
the tax’’ (Mahaffy), P Oxy IX. 1210+ (i/B.c.—i/a.p.)
τελοῦντες Aaoypadlay ᾿Οξυρυγχίτου dv8(pes), ‘‘ men paying
poll-tax in the Oxyrhynchite nome,” P Fay 361} (A.D. 111-2)
ὑφίσταμαι τελέσειν φόρον ἀργυρίου δραχμὰς ὀγδοήκοντα,
“ΕἼ undertake to pay as rent eighty drachmae of silver”’
(Edd.), P Oxy VII. 1037'% (A.D. 444) τελέσ[ὡ] σοι ὑπὲρ
ἐνοικίου, ‘* I will pay you for rent,” 72. VIII. 113077 (A.D. 484)
ταῦτα τελέσω σοι, “1 will pay you this sum.’’ Receipts
are often introduced by the phrase τετέλεσται, usually written
in an abbreviated manner, e.g. P Grenf 11. 50(@)(4)(c) αἰ,
mostly belonging to ii/A.p. In BGU VI. 1211? (iii/B.c.)
the phrase τοὺς κατὰ τὴν χώραν τελοῦντας] τῶι Διονύσωι,
referring to adherents of the Mysteries, has caused difficulty,
but, on the whole, Mayser (G7. ii. p. 82) prefers to take the
630
τέλος
verb in the sense of ‘‘paying.” See also the very early
Christian letter P Amh I. 3(a)-!2 (between a.p. 264 and
282) (= Deissmann 1.4.2", p. 207) is τὸ καλῶς ἔχειν τ[ελ]εῖν
εὖ ἀνέχομαι, ‘ for the sake of [my own] good feelings I will
gladly endure to pay ’’ (Deissmann).
τέλος
(1) “end”: P Eleph 113 (B.c. 311-0) (= Selections, p. 3)
ἐγ δίκης κατὰ νόμον τέλος ἐχούσης, ‘as if a formal decree
of the court had been obtained,” P Petr II, 40(α) 33 (iii/B.c.)
(=Witkowski*, p. 41) ἡ ἐλεφαντηγὸΓ[ς] (“the elephant-trans-
port”) ἡ ἐν Βερενίκηι τέλος ἔχει (= τετέλεσται), P Leid
{50 (st half ii/B.c.) (=I. p. 124) τέλος ἔχει πάντα, παρὲξ
τῆς ἐπιγραφῆς (cf. Lk 2257, Field WVo/es, p. 76).
The various prepositional phrases formed with τέλος may
be illustrated by P Petr II. 13(19)® (mid. iii/B.c.) (= Witkow-
ski?, p. 19) τὴν πᾶσαν σπουδὴν πόησαι [το]ῦ ἀφεθῆναί σε
διὰ τέλους, P Tebt I. 3811 (B.c. 113) (=Chrest. I. p. 363) τῆς
ἐγλήμψεως els τέλος καταλελ[ειμμέν]ης, ‘my enterprise has
been made a complete failure ’’ (Edd.) (cf. 1 Thess 215 with
Milligan’s note, and Jn 13! with the discussion in Abbott 7G,
p- 247 ff), OGZS go! (Rosetta-stone—B.C. 196) τινὰς μὲν
eis τέλος ἀφῆκεν, ἄλλας δὲ κεκούφικεν, P Tebt I. 145
(B.C. 114)7péxpe δὲ τοῦ τὸ προκείμενον ἐπὶ τέλος ἀχθῆναι,
“until the matter was concluded” (Edd.), P Oxy IV. γ249
(A.D. 155) ἐπὶ τέλει τοῦ χρόνου, 1). VIII. 112829 (A.D. 173)
ἐπὶ τέλει ἑκαστοῦ ἐνιαυτοῦ, ‘‘at the end of each year,” 7d.
XIV. 16949 (a lease—A.D. 280) ἐπὶ τέλει τοῦ χρόνου παρα-
δότω τὴν οἰκίαν καθαρὰν ἀπὸ κοπρίωνι---ιῶ), P Tebt II.
37017 (sale of a crop—A.D. 128) πρὸς ἡμᾶς ὄντων τῶν μέχρι
τέλους μερισμῶν, ‘‘being ourselves responsible throughout
for rates upon it” (Edd.), and 26. 42018 (iii/A.D.) ἀπὸ ἀρχῆς
μέχρι τέλους (cf. Heb 3° NAC).
For τέλος, as in 1 Tim 1°, cf. Epict. Grzomol. 16 (ed.
Schenkl, p. 466) τέλος δὲ τοῦ μὲν (sc. καλῶς ζῆν) ἔπαινος
ἀληθής, τοῦ δὲ (sc. πολυτελῶς ζῆν) ψόγος, and for τὸ τέλος
κυρίου, as in Jas 511, cf. Bischoff in ZV7/V vii. (1906),
p. 274 ff. See also PSI I. 17 verso II. (iii/A.D. ?)—
οὐ γάρ πω τοιοῦτος ἀνήλυθεν els ᾿Αχέροντα"
τῶν ὁσίων ἀνδρῶν ᾿Ηλύσιον τὸ τέλος,
ἔνθα διατρίβειν ἔλαχεν πάλαι ἔκ τινος ἐσθλῆς
μοίρης’ οὐδὲ θανεῖν τοὺς ἀγαθοὺς λέγεται.
(2) ““ἴαχ,᾿ ““10]1 : (a) sing., asin Rom 137, in VPZi. 115%
(ii/i(?)B.C.) τέλος οἰκίας καὶ αὐλῆς, ‘tax for house and court,”
Meyer Os¢r 313 (A.D. 32)(= Deissmann LA Z?, p. 111) ἀπέχων
(Δ ἀπέχω) παρὰ σοῦ τόλες (1. τέλος) ἐπιξένου Θώυθ Kal
Φαῶφι (δραχμὰς) B, “1 have received from you alien tax
(for the months) Thoyth and Phaophi 2 drachmae,” P Lond
2975 (A.D. 119) (ΞΞ 11. p. 111) τέλος ἐγκύκλιουί = —ov),
‘general tax,” 7. 4681 (ii/A.D.) (ΞΞ 11. p. 81) τέλος
καμήλ(ων), P Oxy 1X. 1200! (A.D. 266) τὸ τοῦ τειμήματος
τέλος, “the ad valorem tax” (Ed.): (b) plur., as in Mt 17%,
in P Cairo Zen II. 592407 (B.C. 253) ἵνα μή τι κατὰ τὰ τέλη
ἐνοχληθῶσιν, with reference to certain mules which were
not required to pay toll, and PSI III. 222? (ili/a.p.)
στ])ιχεῖν τὰ τεταγμένα τέλη.
For subst. τέλεσμα cf. P Oxy VIII. 11231° (a.p. 158-9)
περὶ τῶν τῆς αὐτῆς δημοσίας γῆς τελεσμάτίων] πάντων, “in
regard to all dues upon the said public land,’’ and P Ryl II.
967 (A.D. 117-8) (s.v. τοσοῦτος),
τελωνὴς
Boisacq (p. 953) supports the theory that τέλος, ‘‘ tax,”
is derived from τλῆναι, from Indo-Europ. *tel(a)—, ‘‘ bear,”
““endure’’: cf. the use of φόρος, ‘‘ tribute.” On the other
hand, τέλος, “end,” is cognate with πέλω, πέλομαι, from
Indo-Europ. *quel—‘‘turn,”” while a third τέλος, ‘‘ com-
pany, ’’ comes from Indo-Europ. *queles—“‘ herd,” ‘‘ family.”
In MGr τέλος, ‘‘end,” survives: cf. the expression τέλος
πάντων, ‘‘ finally,” ‘ lastly.”
τελώνης,
“*tax-gatherer.”” Ρ Par 61 (B.C, 156) throws a vivid light
on the practices of tax-gatherers. as after special mention of
“τῶν πρὸς Tats τελωνίαις ἐντυγχανόντων, instructions are
given that no one should be wronged (ἀδικῆται) by 15 τῶν
συκοφαντεῖν (cf. Lk 198) ἐπιχειρούντων [τελωνῶν : see
Wilcken Os¢v i. p. 568, where reference is made to Herodas
VI. 64 τοὺς yap TeAdvas πᾶσα viv θύρη φρίσσει. Cf. also
fev
P Petr IIT. 32(/)?? (iii/B.c.) émure< - - >v μοι Αἴθωνα τὸν
τελώνην, ‘to threaten me with Aithon the tax-gatherer,”’
P Grenf 11. 347 (B.C. 99) a docket to a contract showing that
a tax of 10% had been paid δι’ ᾿Απολλω(νίου) τελών(ου) kal
τῶν μετό(χων) on the price of a priest’s lodging (παστοφό-
prov), P Oxy IV. 732° (A.D. 150) τελῶναι ὠνῆς προθμίδων
(λ πορθμίδων) πόλεως, ‘farmers of the contract for the tax
on ferry-boats at the city” (Edd.), and from the ostraca Ost
ΙΟ31 (A.D. 31) τελώνης ὑικῆς and 1040 (A.D. 58) τελ(ῶναι)
γερδί(ιακοῦ).
For the verb τελωνέω, cf. P Tebt I. ς᾽8 (B.c. 118) τι τῶν
μὴ τετελωνημέν[ων, “something on which duty has not been
paid” (Edd.), and OG/S 5517 (B.c. 240): for the subst.
τελωνία, cf. P Par 619 (B.c. 156) ut supra; and for the adj.
τελωνικός, cf. P Rey Lil? (B.c. 258) ὅσα δ᾽ ἐγκλήματα
γίνεται ἐκ τῶν νόμων] τῶν τελωνικῶν ἔστω καλεῖσθαι. . .,
“‘when disputes arise out of the laws concerning tax-farming,
the Crown officials may bring an action . . .” (Ed.).
τελώνιον,
“revenue office,” ‘‘ custom-house’’ (Mt 99 a/.): cf. P Par
62:1. 3 (c, B.C. 170) (as revised P Rev L p. 181) τὰς ἐκθέσε[ις
ἐν τοῖς] τελωνίοις, and OGZS 4969 (A.D. 138-161) τοῖς ἐπὶ
τὸ τελώνιον τῆς ἰχθυϊκῆς πραγματευομένοις. In P Petr IT.
ττ(2)8 (mid. ili/B.c.) (= Witkowski’, p. 6) ἀπογέγραμμαι δὲ
ἐπὶ τελώνιον τὸ οἰκόπεδον, ἐπὶ τελώνιον does not refer toa
place, but = ‘‘ for the purpose of taxation.” MGr τελωνεῖον.
τέρας.
For τέρας in its NT sense of ‘‘ wonder,” ‘‘ portent,” we
may cite Vett. Val. p. 34174 ἐὰν δέ πως τὸ δωδεκατημόριον
εἰς θηριῶδες ἐκπέσῃ ἢ TO τούτῳ διάμετρον ἢ of τούτων
κύριοι, τέρας ἢ ἄλογον ζῷον ἀποφαίνεσθαι. For MGr τέρατο,
κε miracle,” see Thumb Hand. ὃ 105, n}.
2 ἐς
Τέρτιος,
“« Tertius.”
Rom 16%, occurs in an inscr. in the i/a.D.
Priscilla, Dessaze 8002—
TEPTIAAEA®SE
EYVYXIOYAIZ
AOANATOX
(cited by Edmundson Church in Rome, p. 22, n.).
Part VII.
The name of Paul’s Roman (?) amanuensis,
Cemetery of
631
τεταρταῖος
ἢ
Τέρτυλλος,
dim. of Téprios. The name occurs in ii/A.D. as the
agnomen of Pliny’s colleague Cornutus ; see further Hastings’
DB iv. p. 719f.. -For the fem. “*Tertulla,” see Dessau
7998.
τέσσαρες,
“four.” On the forms τέσσαρες and τέσσερες see WH
Wotes*, p. 157. Moulton (Proleg. p. 36) notes that the
characteristic Achaian acc. in—es is well established in the
vernacular, and that ‘‘in the NT τέσσαρας never occurs
without some excellent authority for τέσσαρες. Te adds
to the discussion of τέσσαρες as accusative the reminder
that the word ‘‘is isolated, as the only early cardinal which
ever had a separate acc. form,” and cites statistics from the
Ostraca to show how this indeclinable form predominated in
business language before A.D. 200 (26. p. 243). The dat.
pl. τέτρασι in Ac 115 D is interesting.
τεσσεράκοντα.
The spelling τεσσεράκοντα for τεσσαράκοντα is adopted
in all the NT occurrences of the word, but is by no means
common in the papyri during i-iii/a.p.: see however P Flor
I. 61% (A.D. 85) (= Chrest. II. p. 89) διὰ τεσ[σ]εράκοντα
ἐτῶν, 26. 869 (i/a.p.), P Gen I. 241} (A.D. 96), P Tebt II.
388819 (A.D. 98), P Oxy XIV. 1685'® (a.p. 158), and
BGU III. 916* (Vespasian) ὡς ἐτῶν τεσεράκοντία.
For the spelling τεσσαράκοντα, which is universal in
Ptolemaic times and predominant till the Byzantine age, it
is sufficient to note P Lond 2628 (A.D. 11) (=II. p. 177)
ἐτῶν τεσσαράκοντα τριῶν (but τεσσερακόστου in /. +), and
P Fay 12218 (c. A.D. 100) ὑποδείγματα μεγάλων Teco apa-
κοντα, ‘‘ forty specimens of the large sort.”
The two forms τεσσ]αράκοντα and τεσσεράκοντα are
found in the same document P Meyer 61718 (Α. Ὁ. 125),
evidence, as Deissmann has pointed out (ad ἃ. p- 43f.), that
in non-literary texts (including the NT) a fixed form of
spelling is not always to be looked for. See further Moulton
Gr. ii. p. 66, and Thackeray Gy. i. pp. 62f., 738.
τεσσαρεσκαιδέκατος,
“‘fourteenth” (Ac 2727, 38), is from iii/B.c. onwards the
general form, cf. P Eleph 1! (B.c. 311) ἔτει τεσσαρεσκαι-
δεκάτωι, P Tebt I. 1064 (B.c. ror), and see Proleg. p. 96.
The form τεσσαρακαιδέκατος is found only in Roman times :
see Cronert Mem. Herc. p. 200. For τεσσαρεσκαιδεκαέτης
see P Oxy IX. 1202} (A.D. 217).
τεταρταῖος,
“of the fourth day” (Jn 1189): cf. P Tebt II, 2752
(a charm—iii/A.D.) ἀπὸ παντὸς ῥίγους... τριταίου ἢ
τεταρταίου, “from every fever whether it be tertian or
quartan” (Edd.), P Oxy VIII. 115187 (a charm—v/a.p. Ὁ)
ἀποδίωξον kal φυγάδευσον ἀπ᾽ αὐτῆς πάντα πυρετὸν K(al)
παντοῖον ῥῆγος (1. ῥῖγος) ἀφημερινὸν τριτεον τεταρτεον
(2. τριταῖον τεταρταῖον) καὶ πᾶν κακόν, ‘‘chase from her
and put to flight all fevers and every kind of chill, quotidian,
tertian, and quartan, and every evil” (Ed.), and Sy?)
Sg0(= *1239)°° (c A.D. 160) πυρετῷ καὶ τετα[ρ]ταίῳ καὶ
ἐλέφα[ν]τ[ι. See also Field Motes, p. 96.
81
,
τέταρτος
τέταρτος,
“fourth” (Mt 1475, a/.): cf. P Cairo Zen II. 592584
(B.C. 252) τοῦ τετάρ[του καὶ] τριακοστοῦ ἔτους, P Par 49}
(before B.c. 161) (= UPZ i. p. 309) σησάμου τέταρτον,
P Oxy XIV. 1672! (a.p. 37-41) τὰ (sc. olvdpia) τῆς
[τ]ετάρτης ληνοῦ μόνης, ‘the wine of the fourth press
only” (Edd.), 76. X. 1293° (A.D. 117-38) ὑστερῶ τέταρτα
δ[ύ]ο, “1 want two quarters (?)’’ (Edd.), zd. VIII. 1102®
(c..A.D. 146) τὸ τέταρτον τῆς οὐσίας, and PSI V. 45079
The classical térpas to denote the 4 day of the month
is seen in such passages as P Ryl II. 1977 (late 11/A.D.)
᾿Αθὺρ. .. τετράδι. It is retained in the LXX proper,
and is found in the title of the Ps 93 with reference to the
fourth day of the week, as in MGr: see Thackeray G7. 1.
Ρ. 189.
τετραάρχης,
so read in the critical texts (see WH Wofes*, p. 152, where
the form is put down as possibly ‘‘ Alexandrian”), “ἃ
tetrarch’’ or governor of the fourth part of a district. The
title is applied in the NT to Herod Antipas (Mt 14}, a/.).
For the ordinary spelling see the 2"4 declension form
tétpapxos Θεσσαλῶν in Sy//* 274 11. (B.c. 337), and
Φιλίππου τετραρχίας ἔργον in 720. 220 (B.C. 346?) (with the
editor’s note): also C7G III. 4033 Tu. Σεονῆρον βασιλέων
καὶ τετραρχῶν ἀπόγονον.
τετράγωνος,
“1 four corners,”’
τετράγωνος καὶ ἰσχυρός) occurs in Rey 2118: cf. PSI VI.
6771 (ili/B.C.) otpw?)patiov τετρά[γωνον a, BGU IV.
11672 (B.C. 12) ἐν TH τετραγώ(νῳ) στοᾷ, 23. I. 16212
“‘square’’ (Hesych. τετραντίας"
τε]τράγωνον, P Lond 464% (hymn to Hermes—iv/a.D.)
(=I. p. 78) στρονγύλε kal τετράγωνε λόγων ἀρχήγετα
γλώσσης, and from the inscrr. OG/S go (Rosetta stone—
B.C. 196) ἐπὶ τοῦ περὶ τὰς βασιλείας τετραγώνου. MGr
τετράγωνο, ““54πάᾶγα."
For τετραγωνίας in a personal description = ‘‘ square-
built,” ‘‘robust,’’ see P Petr III. 1274 (a Will—s.c. 234)
λευκόχρως τετρα[γω]νίας τίετανός, and for τετραγωνισμός,
“ἐᾷ squaring,’ see P Magd 205 (B.c. 218) αὐτὸς δὲ] ἐν
τετραγωνισμῶι τὰ αὑτοῦ ἔχει, with reference to a partition
of property.
τετράδιον,
“ἐᾷ group of four,” applied to soldiers in Ac 124, has
reference to days in the heathen amulet BGU III. 956
(c ii/A.D.) ἐξορκίζω ὑμᾶς. . ἀπὸ walv]Tos . . πυρετοῦ...
ἡμερι-- νοῦΞ- ἢ Tetp[a}B<i>o<vu>, and to sheets of
parchment in P Oxy XVII. 21561° (iv/v A.D.) τὴν διφθέραν
[τ]ῶν pepBpavav ἐν τετραδίοις εἰκ[οσ]ιπέντε, ‘the skin of
parchments in twenty-five quaternions ”’ (Ed.).
τετρακισχίλιοι,
“*four thousand’’ (Mt 1538 a/.): PSI V. 480° (v/vi A.D.)
εἰς πλήρωσιν τ]ῶν Tet pakioyxeAlwy ἀρταβῶν τῶν πραθέντων
αὐτῷ.
63
Ὁ ,
τέχνῃ
τετρακόσιοι,
“four hundred ”’ (Ac 5856 a/.): PSI V. 4625 (a.D. 314)
ἀργυρίου δραχμὰς δισχιλίας τετρακοσίας.
τετράμηνος,
“of four months” with χρόνος understood, and hence
=‘‘four months.” Exx. are PSI IV. 408? (iii/B.c.)
ὀφείληται γάρ μοι τετραμήνου καὶ Tod ὀψωνίου μήρος
(Δ μέρος) τι, P Cairo Zen II. 59291? (B.c. 251-0) τοῖς
ἔργοις προσέχειν τετράμηνον, P Grenf II. 4115 (a.p. 46)
διὰ τετράμηνα, ‘every four months,” P Oxy XII.
1482)? (ii/A.D.) μετὰ τετράμηνον, “ after four months,” and
from the inserr, Sy// 210(= 5410): (c. B.C. 274) τὴν πρώτην
τετράμηνον.
For adj. τετραμήνιος (not in LS*) see P Oxy XII.
141815 (A.D. 247) ἀν]αδέξομαι τῷ παιδὶ τετραμήνιον yupva-
σιαρχίαν, “1 shall undertake for my son the office of
gymnasiarch for four months.’
2
τετραπλόος,
“four-fold” (Lk τοῦ): cf. the form τετραπλάσιος in
OGIS 66539 (i/A.D.) τὸ τετραπλάσιον μέρος, and Sy//
932(=*S8So)8° (A.D. 202) πρὸς δὲ δ[ιαλύ)]σωσ[ι)] αὐτὰ.
τὰ ἐνπόρια εἰς τὸ [τεἸτραπλάσιον τοῦ ἐνδεήσοντος.
τετράπους,
“*four-footed” (for form see Thackeray G7. i. p. 88,
Moulton G7. 111. ὃ 107). For the neut. plur., as in Ac rol’,
118, Rom 17%, cf. P Hib I. 95% (B.c. 256) τετραπόδων
᾿Οξυρύγχων πόλεως, ‘‘four-footed animals at the city of
Oxyrhynchus,” P Strass I. 515 (A.D. 262) τὰ θρέμματα καὶ
τὰ τετράποδα τὰ ἡμέτερα ἀφήρπᾳσ[α]ν, and P Thead 6°
(A.D. 322) βοϊκὰ καὶ πάντα τετράποδα. See also from
nom. τετράποδος P Oxy III. 646 (A.D. 117-138) δίφρου
[τετρ]απόδου, and 74. XIV. 1638° (division of an inheritance
—A.D, 282) τετραπόδοις kal δουλικοῖς σώμασι τέσσαρσι.
τεφρόω.
This rare word = “cover with ashes’ or “reduce to
ashes” is found in the NT only in 2 Pet 2ὅ. Commentators
cite ‘Dio Cass. Ixvi. p. 1094 τῶν ἐν μέσῳ κραυρουμένων
(‘‘ being parched”) kal τεφρουμένων (‘being overwhelmed
with ashes ”’)—a description of an eruption of Vesuvius, and
Lycophron Cass. 227 τεφρώσας γυῖα Anpvalw πυρί.
The adj. τεφρός, ‘‘ash-coloured,” is used of a bird in
PSI VI. 569% (B.c. 253-2) ἄλλος (sc. Spvis) ἄρσην τεφρὸς
ὀξυ[ωπής, cited by Preisigke Worterd. s.v.
᾿
τέχνη.
For the meaning ‘‘trade,” ‘‘profession,’”’ as in Ac 18%,
cf. PSI VII. 8541? (B.c. 258-7) διδάξαι τὴν τέχνην, P Tebt
II, 316% (A.D. 99) T<€>xXvy (4 τέχνῃ) ἁλιεὺς ποτά-
pt<o>s, ‘‘a river fisherman by trade,’’ P Oxy X. 12631#
(A.D. 128-9) χρήσασθαι τῇ τῶν épy[atav] ποταμοῦ τέχ[νῃ,
“to practise the trade of a river worker” (Edd.), 74. XIV.
16471 (contract of apprenticeship—late ii/A.D.) mp[d]s
μάθησιν τῆς γερδι[α]κῆς τέχνης, ‘‘to lcarn the trade of
I. 40° (ii/iii A.D.) ἰατρὸς ὑπάρχων τὴϊν
and 76. 831
>
weaving,’ 7d.
té]xvnv, “‘being a doctor by profession,”
> » Z. τ - " 3,
(A.D. 327) ὀωπώλου τὴν τέχνην, “ἀπ egg-seller by trade.
τεχνίτης
In 76. VII. 102928 (A.D. 107) certain hieroglyphic inscribers ]
make a declaration μηδὲ ἔχειϊν] μαθητὰς ἢ ἐπιξένους
Xpwf{w}pévous τῇ τέχνῃ εἰς τὴν ἐνεστῶσαν ἡμέραν, “that
we have no apprentices or strangers carrying on the art
down to the present day” (Ed.): cf. Ac 17?%.
For the sense of ‘‘artifice” cf. P Oxy XII. 1468°
(c. A.D. 258) τοῖς κακουργεῖν προχείρως ἔχουσιν τέχνῃ.
“to those who are ready to commit crimes by artifice”:
cf. Kaibel 383 (iv/a.D.) τέχνηι, οὐχὶ φύσει.
τεχνίτης,
“craftsman,” ‘‘designer’’ (Ac 1974, a/.), is applied to
God first in Alexandrian Judaism (Sap 13), and once in the
NT Heb 111° (see Moffatt 706 ad /.). From the papyri
we may cite PSI VII. 854! (B.c. 258-7) ἃ δὲ οὐκ ἔφασαν
δύνασθα[ι] τεχνίταις, 23. 11. 152° (ii/a.D.) ot τεχνεῖται
πολλὰ ψευδογραφοῦνται, P Oxy VIII. 1117} (c. Α.Ὁ. 178)
τεχνειτῶν χρυσοχόων, 0. NIT. 1413 (A.D. 270-5) ἄλλα
δώδεκα τάλαντα δοθήτω τοῖς τεχνείτα[ι]ς, P Gen I. 627
(iv/A.D.) τεχνίτας πρὸς τὴν ἐκκοπὴν τῶν ξύλων, and from
the inserr. Sy// 540 (= 3972) (B.c. 175-172) ἐνεργῶν
τεχνίταις ἱκανοῖς κατὰ τὴν τέχνην.
The very rare τεχνίτευμα ‘‘ work of art,” ‘‘art,” is found
in OG/S 51 (ii/B.c.) ἐκτενῶς ἑαυτὸν συνεπιδιδοὺς εἰς τὸ
συναύξεσθαι τὸ τεχνίτευμα, cf. Aristeas 78 συνεχῶς ἐφ᾽
ἕκαστον ἐπιβαλλούσης τῆς διανοίας τεχνίτευμα, “‘as the
mind took in one by one each detail of the execution”
(Thackeray), with reference to the completion of gold and
silver bowls.
TKO,
“*melt,” pass. “‘melt away,” as in 2 Pet 3! where,
according to Hort (JWVo/es*, p. 103) τήκεται (NABKL)
may be a corruption for the rare τήξεται: cf. Hippocrates
vi. p. 110, ed. Littré. In C. and 8. τ. p. 150 No. 45
ἐτήκω κολαθέσα ἑπὸ τοῦ θεοῦ, Ramsay notes that “ ἐτήκω
is probably for τήκομαι. .. ‘waste away from fever or
other formless disease.’” The comp? συντηκέτωσαν occurs
in P Rev 1,15 11 (B.c. 258) of melting down lard.
“12
τηλαυγῶς,
a NT Gr. εἰρ. (Mk 8535. N° ABDW: δηλαυγῶς N*C),
“clearly though at a distance,” ‘‘clearly from afar.” The
force of the word is well brought out in a magical formula,
P Oxy VI. 886 (iii/A.D.), which, after various directions for
obtaining an omen, ends * χρημαθισθήσῃ (/. χρηματισθήσῃ)
τηλαυγῶς, ‘you will obtain an illuminating answer” (Edd.).
See also sv. δηλαυγῶς. For adj. τηλαυγής cf. Bacchyl.
XVI. 5, also Vett. Val. p. 548 τοῦτον τὸν τόπον ot παλαιοὶ
μυστικῶς καὶ σκοτεινῶς διέγραψαν, ἡμεῖς δὲ τηλαυγέστερον.
According to Moulton G7. ii. p. 283 the meaning is ‘‘far-
shining” or ‘‘ far-discerned,” ‘‘ according as αὐγή or αὐγάζω
is to guide our interpretation of the second part.”
τηλικοῦτος,
**so large,” ‘‘so great,” is used of a person in the
alphabetical nursery rhyme P Tebt II. 27839 (early i/A.p.),
where the writer complains that a stranger had stolen his
633
garment—ov@iy τηλικούτωι, “it was nothing to one like
him” (Edd.).
τήρησις
For the word, as in 2 Cor 119 a/., cf. P Par 6335 (B.c. 164)
(=P Petr III. p. 20) tocovta[y κ]αὶ τηλικούτων διαστο-
λῶν, ‘“‘so many and so extensive explanations’ (Mahaffy),
2b. 120 ἐκ τηλικαύτης KatadO(o)pals, ‘from so great a
distress,” P Ry] II. 77°° (A.D. 192) ἀ]δικοῦμεν els τηλικαύτην
ὕβριν, P Oxy VI. 939! (iv/a.D.) (= Selections, Ὁ. 129) és
τηλικαύτην σε [aywvialy ἄκων ἐνέβαλον, “unwittingly I
cast you into such distress,” and P Grenf II. 8215 (c. Α.Ὁ.
400) φυλάττειν τηλικούτῃ ἀρχοντικῇ ὑπηρεσίᾳ, ‘reserve
him for the state galley” (Edd.).
τηρέω
(1) lit. “watch,” ‘‘observe”: P Tebt II. 2784% (early
i/A.D.) τηρῖ ple] γάρ, “for he watches me (?)” (Edd.). (2)
“‘cuard,” ‘ protect”: PSI III. 168° (B.c. 118) τηροῦντός
μου σὺν ἄλλοις ἐπὶ τοῦ ἐμ Iloxpiper βασιλικοῦ χώματος,
P Oxy VI. 985 (accounts—2"¢ half i/a.D.) ἐργάτηι τηροῦντι
τὸν οἶνον... (δραχμαὶ) δ. (3) “keep,” ‘‘preserve”:
BGU IV. 114125 (B.c. 13) κἀγὼ τὴν φιλίαν σου θέλων
ἄμεμπτίον] ἐματὸν ἐτήρησα (cf. 1 Thess 5"), P Oxy XIV.
175725 (ii/A.D., after Hadrian) κόμισαι παρὰ Θέωνος μάνια
(‘‘ vessels?) δύο kal τήρησόν por αὐτὰ ἕως ἀναβῶ, 20. IIT.
53315. (ii/iili A.D.) ἵνα τηρήσωσι αὐτῶν τὴν δεξιάν, ““{Παΐ
they should keep their pledge,” 2. VIII. 11601® (iii/iv A.D.)
τὰ σεσύλληχα δὲ κέρμα {ταῦ τηρῶ αὐτὰ εἰς τὴν δίκην, “I
am keeping for the trial the money that I have collected”
(Ed.), and 75. X. 12987 (iv/A.D.) ἐγὼ μόνος (1 μόνον 9) πάνυ
ἐμαυτὸν τηρῶν imp τὸν ἀσφαλήν, “I have been keeping
myself quite alone beyond the point of safety ” (Edd.).
A good parallel to 2 Tim 47 is afforded by Brit. Mus.
Inscrr. Part III. No. 587 6.5 (ii/a.D.) ὅτι τὴν πίστιν
ἐτήρησα : cf. Deissmann ZAZ?, p. 309. See also /7S vi.
(1905), p. 438, for the suggestion that in Jn 21° τηρέω =
“maintain,” ‘keep going”—‘‘Thou hast kept going the
good wine even until now.’ (4) ‘‘reserve,” ‘‘set aside” ;
P Tebt 11. 30228 (a.p. 71-2) τὴν γῆν Thy ἀντὶ συϊντάξεως
ἡμεῖν ἐκ διαδοχῆς γονέων τετηρημένην, “this land which has
been reserved to us instead of a subvention by inheritance
from our ancestors” (Edd.), P Amh II. 7174 (a.p. 178-9)
ὧν ἡ [κἸαρπεία τοῦ (ἡμίσους) μέρους τετήρηται τῇ προ-
γεγρ(αμμένῃ) μου μητρί, “the usufruct of the half part of
which was reserved to my aforesaid mother” (Edd.), and
cf. P Oxy II. 2371}. 85 (a.p. 186) ols ἡ μὲν χρῆσίελις διὰ
δημοσίων τετήρηται χρηματισμῶν, “to whom the usufruct
of the property has been guaranteed by public contracts”
(Edd.).
τήρησις,
“‘keeping,” “protection”: cf. P Tebt I. 2733 (B.c. 113)
τῶν κατ[ὰ] τὴν τήρησιν τῶν καρπῶν κατ[ὰ Tov ὑποδεικνύ-
μένον τρόπον οἰκονομηθέντων, “‘that the protection of the
crops be managed in the manner directed” (Edd.), P Oxy
VII. 10705! (iii/A.D.) μὴ ἀμελήσῃς μὴ dpa ποτὲ θέλῃς
plejra σ[ο]ῦ [ἩἪρ]αείδι τὴν τήρησιν τῆς ὅλης οἰκίας παρα-
διδόναι, ‘do not neglect this, lest indeed you choose to
hand over the keeping of the whole house to Herais” (Ed.),
P Grenf II. 7374 (late iii/A.p.) (= Selections, p. 118) τ]αύτην
παραδέδωκα τοῖς καλοῖς καὶ πιστοῖς ἐξ αὐτῶν τῶν veKpo-
τάφων εἰς τήρησιν, “1 have handed her over to the good
and true men among the grave-diggers themselves that they
Τιβέριος
may take care of her,” and from the inscrr. Sy// 314
(= 9683) (B.c. 140) πρὸς τὴν τήρησιν τοῦ ὕδατος.
For τήρησις = “custody,” ** imprisonment,” as in Ac4
518, cf. BGU 11. 388iit 7
kal Evkatpoy els τὴν τήρησιν rapa Sobfvars
Τιβέριος.
For the transliteration of the vowels, see Blass-Debrunner
§ 41.1. P Ryl II. 133 contains a petition addressed ἱερεῖ
Τιβερίου Καίσαρος Σεβαστί ο]ῦ, the first mention, according
to the editors, of a priest of Tiberius in the papyri
note ad ἡ.
: see their
τίθημι,
(1) ‘‘place,” “set”: cf. P Oxy IV. 7425 (B.c. 2) ἀπόστει-
Adv plo]e πόσας δέσμας παρείληφες Kal θ[ὲ]ς αὐτὰς εἰς
τόπον ἀσφαλῶς, ‘send me word how many bundles you
have received, and put them in a safe place” (Edd.), P Fay
119"? (c, A.D. 100) τ]ὴν διαγραφὴν τοῦ χόρτου ποῦ τέθικας ;
‘where did you put the notice of payment for the hay?”
P Oxy NIV. 16748 (iii/A.b.) θὲς τὴν ὀπτὴν πλίνθον π[α]ρὰ
τὴν πλάτην, “put the baked bricks alongside the wall (?)”
(Edd.).
(2) ‘*put down,”
“Jay down”: cf. P Cairo Zen IT.
59218" (B.C. 254) ὑπόμνημα τῶ[ν] ἱερέων τοῦ ἱεροῦ τῶν
θέντων τὰ μέρη, ‘memorandum of the priests of the temple
who have paid their portions,” and P Fay 109§ (early i/a.p.)
ἐάν σε B<€>y τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον, ‘even if
you have to pawn your cloak” (Edd.). See also Herodas
V. 62 ἔθηκας, ‘“‘you put off’ (cf. Headlam’s note with its
reference to Lk 197%).
(3) ‘‘make,” ‘‘appoint ἢ: cf. P Oxy 1V. 7452 (c. A.D. 1)
ὑπὲρ ὧν kal ἔθου χειρόγραφον [διὰ "Ap|reparos, ‘for which
you drew me up a bond through Artemas” (Edd.), 26. III.
482°8 (A.D. 109) ἀκολούθως 1 περιὼν ἔθετο, “in accordance
with the will which he drew up in his lifetime” (Edd.),
P Strass I. 4*4 (A.p. 550) an attesting signatory—paprupa
τῇ μισθώσει ἀκούσας Tapa τοῦ θεμέν(ου). - See also P Tebt
II. 4o8* (A.D. 3) ἐπιστάμενος πῶς σε τίθεμαι κὲ φιλώ,
‘*since you know how I esteem and love you” (Edd.).
(4) The word is used in financial transactions with refer-
ence to the borrower, e.g. P Grenf II. 318 (B.c. 104) ὁμο-
λογεῖ Χαιρήμων ... ἀπέχειν παρὰ ἸΠαοῦτος τοῦ “Qpov τὸ
ἐπιβάλλον αὐτῷ μέρος δανείου οὗ ἔθετο ΠΠατοῦς “Ὥρου, and
P Oxy XIV. 1644" (8.6. 63-62) περὶ οὗ ἔθετο ὁ Μοσχίων
τῆι τῶν ὁμολογούντων μητρί, ‘concerning the money which
Moschion borrowed from the mother of the acknowledging
parties.”
(5) Some grammatical forms may be noted. A form τιθέω
(118) is supposed by the comp": ὑποτιθοῦσα in BGU 1. 35018
(time of Trajan), and for a passive τίθομαι note the comp*
παρακατατίθομαι in 720. 3261-16 (A.p,. 180).
The aor. ἔθηκα is seen in Afaen 677 (c.
ἔθησα see Radermacher Gy. p. 79.
hans Gr.
inscrr.
B.C, 200?): for
According to Meister-
p- 189 τέθηκα is the only perfect found in Attic
from B.C. 400 to B.C. 200; the form τέθεικα first
makes its appearance in i/B.c.: but cf. from the papyri
UFZ i. 624 (before B.c. 161 or 160) ἐκτέθεικα. The passive
τέθειμαι, whose place is often taken by κεῖμαι, as in Phil 115,
may be illustrated from BGU IV. 1208? (B.c. 27-26)
πέπομφά σοι ἣν τέθειται μίσθωσιν. See further Mayser
634
,
TLULAw
Gr. i. . 79, 370, Dieterich Untersuchungen p. 216 ff.
MGr ἊΣ (θέχτω, θήκω, τέκνω) with aor. ἔθεκα beside the
more common ἔθεσα (Thumb Havas. pp. 331, 140).
TIKTO.
For the ordinary sense “bear,” ‘‘give birth to,’’ cf.
P Oxy IV. 744° (B.c. 1) (= Selections, p. 33) ἐὰν
πολλαπολλῶν tékys . .., ‘“if—good luck to you !—you
bear children . . .,’’ BGU I. 2615 (ii/iii a.p.) ἐὰν ‘Hpols
τέκῃ εὐχόμεθα ἐλθεῖν πρός σε, P Oxy VII. 1069?! (iii/a. Dp.)
ἐὰν yap τέκῃ Tapotv, ἀνάγκασον αὐτὴν τὸ βρέφος
φειλοπονῆσε (1. φιλοπονῆσαι), “if Tamun bear a child,
make her be assiduous with it’? (Ed.), 26. VIII. 115122
(Christian amulet—v/A. p.?) ἐξελοῦ τὴν δούλην cov Ιωαννίαν,
ἣν ἔτεκεν ᾿Αναστασία... ἀπὸ παντὸς κακοῦ, ‘deliver
from every evil thy servant Joannia whom Anastasia bare,”
and similarly *°. See also BGU II. 6651-14 (i/a.p.) ἵνα
ᾧδε καταφθάσῃ τεκεῖν τὸ ἀνανκαῖον kal διὰ τὸ σὸν ὀψώνιο]ν.
The present participle ἡ τίκτουσα in Gal 427 LXX denotes
a continuous relationship, practically equivalent to ἣ μήτηρ,
see Proleg. p. 127 ; for the future middle τέξομαι in active
sense (cf. Mt 1538), see 7. p. 155; and for the late Ist aor.
pass. ἐτέχθην (for Att. ἐγενόμην) in Mt 25, Lk 24, see Blass
Gr. Ρ. 44.
τίλλω
may be freely translated “‘ prepare ’’ in P Petr II. 32 (1)9
(= III. 36 (d)®) (Ptol.) κώιδι (. .δα τίλλοντες, ‘ preparing”
hides by plucking the hairs from them: cf. the late P Oxy
XVI. 1846! (vi/vii A.D.) θελήσῃ ἡ σῆ γνησία ἀδελφότης
τὸ ἁλιευτικὸν ὃ λέγει τὼ τετιλμέ(νον) (9) [κ]αθοσιωμέ(νως ?)
παρασκευάσαι φιλοκαληθῆναι ; ‘will your true brother-
liness kindly have the damaged fishing-vessel which you
speak of repaired ?’’ (Edd.).
For the ordinary meaning “ pluck, pull,” as in Mt 12?
al., see P Flor III. 32147 (iii/A.p.) τίλλαντες χόρτον τοῖς
κτῆσι (/. κτήνεσι), and 74. 322% (A.p. 258?) τίλλοντες
χόρτον (ἀρούρας) §, and 8 δεσμεύοντες χόρτον τὰς τειλείσας
(ἀρούρας) ε. Τιλήτωι is found after a lacuna in P Fay 13178
(ili/iv A.D.). See also Menander ᾿Εἰπιτρέπ. 271 τίλλουσ᾽
ἑαυτῆς τὰς τρίχας, and Herodas II. 70 (with A. E. Housman’s
note in C& xxxvi. (1922), p. 109 f.).
For the uncommon subst. τίλσις, ‘a plucking out,” see
P Lond 113. 37 (vi/A.D.) σπερμάτων Kal κοπῆς ἢ Kal
τίλσεως ; for τιλμός in the same sense see P Oxy XIV.
1631% (A.D. 280) T],Apds καλάμου, and 76. 169219 (A.D.
188) ; and for τίλμα see Herodas II. 69.
« »» 66
Τιμαῖος.
This Aramaic proper name is fully discussed by Swete
ad Mk τοῦδ : see also Zorell Zex.s.v. The Greek name
Τίμαιος ; (note accenc) is common: see P Hib 1. 11178
(c. B.C. 250) τὰ πρὸς Τίμαιον (δραχμαὶ) kK, ‘“‘the case
against Timaeus, 20 drachmae,’”’ and the other reff. in
Preisigke Namenbuch sv.
τιμάω.
For τιμάω = ‘honour,’’ as generally in the NT, cf. the
decree in honour of a gymnasiarch P Oxy III. 4737 (A.D.
138-160) τιμῆσαι αὐτόν, Chrest. I. gti’ (a.p. 232)
τιμή 63
τειμηθέντων τῶν Κ[ρατίστων Μαξιμίνου καὶ υἱο]ῦ Μαξίμου,
and the inscrr. saefe. Τιμητός occurs in P Petr I. 24 (3)?
(Ptol.).
The meaning “set a value upon,” “‘ price,” as in Mt 27°
LXX, is seen in such passages as P Cairo Zen II. 592691°
(an account—s.c. 234) é[av δ]ὲ πλείονος ἢ ἐλάσσονος
τ[ιμ]ῆται, αὐτῶι ὑπάρξει, ‘if the price be reckoned at more
or less, it will be imputed to him accordingly,’’ PSI IV.
38215 (n.c. 248-7) τιμῶσι δὲ αὐτὴν (sc. τὴν ἀκάνθην)
(δραχμῶν) KH, P Par 58% (B.C. 153-152) (= UPZ i. p. 325)
ter(unkads> τὴν βοῦν ταλάντων τρία ἥμυσυ, and I Flor
11. 2665 (iii/A.p.) ἅπή]αντα τίμηστ[οἹν.
τιμή
(1) ‘‘honour,” as in Jn 4“: P Tebt I. 334 (B.c. 112)
(= Selections, p. 30) preparations for the visit of a Roman
senator, who is described as ἐν plfove ἀξιώματι κα[ὶ] τιμῆι
κείμενος, ‘‘occupying a position of highest rank and
honour,’ and P Oxy I. 412 (iii/iv A.p.) account of a
popular demonstration in honour of the prytanis, who replies
τὴν μὲν παρ᾽ ὑμῶν τιμὴν ἀσπάζομαι καί ye ἐπὶ τούτῳ
σφόδρα χαίρω, “1 acknowledge with great pleasure the
honour which you do me”’ (Edd.). Hence the phrase εἰς
τὴν τιμήν, “out of regard for,’’ in such passages as
BGU III. 84419 (A.p. 83) (= Olsson Papyrusbriefe, p. 140)
καλῶς δὲ ποιήσεις παρασχὼν Διοσκόρῳ χάνας ἴ εἰς ἐμὴν
τειμήν, and P Giss I. 6611 (early ii/A.D.) ἐρωτῶ [ole εἴς τε
τὴν τῶν θεῶν εὐσέβειαν Kal els ἡμετέραν τιμὴν ἀπολῦσαι
αὐτόϊν. With 1 Cor 1258 we may compare BGU IV. 114119
(B.c. 14) εἰ od μέν μοι kal τιμὴν περιτιθεῖς.
In further reference to τιμή = “honour,” “ἐβίβεπι, ἡ we
may cite from the inscrr. Pyienze το 515 (c. B.C. 9) (= OGTS
458), where things are said to have been so arranged
according to the divine will, ἵνα ἀφορμὴ γένοιτο τῆς εἰς
τὸν Σεβαστὸν τιμῆς, ‘that there may be an opportunity
of paying honour to the Emperor (Augustus) ””: cf. 1 Tim
117, Rev 49, a/., and see Rouffiac Recherches, p. 11. In Ὁ.
and δ. i. p. 101 Ramsay notes that in Phrygia the erection
of a gravestone is regarded as ‘‘a distinction and prerogative
(τιμή) of the dead man and living god.”
(2) “price,” as in Mt 27°: P Petr II. 38 (6)? (iii/B.c.)
προσπέπτωκέ μοι. . . TO ἔλαιον π[ωλ]εῖσθαι πλείονος
τιμῆς τῆς ἐν τῶι προστάγμα[τι] διασεσαφημένης, “it has
transpired to me that oil is sold at a higher price than that
fixed in the Royal decree’ (Ed.), P Lond 4277 (B.c. 168)
(=I. p. 30, ΟΖ i. p. 300, Selections, p. 10) εἰς πᾶν τι
ἐληλυθυῖα διὰ τὴν τοῦ σίτου τιμήν, “having come to the
last extremity because of the high price of corn,’’ P Fay 11°°
(c. B.C. 115) πραχθῆναί por αὐτὸν τὴ]ν ὡρισμέν[η]ν τειμὴν
τῆς ἀρ(τάβης), ‘that he shall be made to pay me the price
fixed for each artaba’’ (Edd.), BGU IV. 120518 (B.c. 28)
πέπομφά σοι τιμὴν τοῦ ἐνκοιμήτρου (δραχμὰς) pk, 2).
120614 (B.C. 28) διανδραγα[θ]εῖτε ἐν τῆι εἰσαγῆι τῆς τιμῆς
[τ]οῦ φακοῦ καὶ ὀλώρας, P Kyl If. 220᾽5 (A.D. 38) τοῦ
λοιπίοῦ) τῆς τιμῆ(ς) τοῦ χόρτου πρόχρησον ἕως οὗ
παραγένωμαι, ‘as to the rest of the price for the hay make
provision until I come’”’ (Edd.), P Fay 122° (c. A.D. 100)
ἕως ἀπολαβὼν τὸ λοιπὸν τῆς τιμ[ἢ]ς πάλιν σοι γράψω,
“‘until I get the remainder of the price and write to you
again’’ (Edd.), 7%. gol (A.D. 234) τὴν ἐπὶ τοῦ καιροῦ
Τίμων
ἐσο(μένην) πλ[Π στην τει(μήν), ‘the highest current price
at the time being’’ (Edd.), P Grenf II. 6718 (a.p. 237)
(= Selections, p. 109) ἀραβῶνος [τῇ τ]ιμῇ ἐλλογουμέν[ο]ν
σ[ο]ι ‘‘ earnest money to be reckoned by you in the price,”’
76. 7717-18 (iii/iv A.D.) (= Selections, p. 121) τιμ(ὴ) φαρμάκον
. τιμ(ὴ) οἴνου, ‘the price of medicine . .
of wine,’’ in a note of funeral expenses.
. the price
Swete suggests that there may be a play on the double
sense of τιμή in Ev. Petr. 3 where the multitude are
described as scourging Jesus and saying Ταύτῃ τῇ τιμῇ
τιμήσωμεν Toy υἱὸν τοῦ θεοῦ, ‘with this honour let us
honour,” or “αἵ this price let us apprize, the Son of God.”
For τίμημα see P Grenf II. 67% (hire of dancing girls—
A.D. 237) (= Selections, p. 108) ὑπὲρ τιμήμα[τος] πασῶν
τῶν ἡμερῶν [πυρο]ῦ ἀρτάβας Ὑ, “by way of payment for
the whole period three artabae of wheat,” PSI IV. 313°
(iii/iv A.D.) τὸ συνφωνηθὲν τίμημα pleT]agd μαρτύρων, and
for τίμησις see 20. 32719 (B.C. 259-8) τίμησις ἣν ἐλάβομεν
παρὰ BovBddov. Note also the adj. πρόστειμος (not in
1,58) in P Ryl Il. 244% (iii/A.p.) πάντα yap πρόστειμα
γέγονεν, “for everything has risen in price” (Edd.).
τίμιος,
(1) ‘‘ precious,” “" costly,” of money value (Rev 172, @/.).
Cf. P Cairo Zen II. 59160! (B.c. 255) a request to send
some corn that the writer may not have to buy at a high
price, ὅπως μὴ τίμιον ἀγοράζωμεν, and P Lond 77°? (Will—
end of vi/A.D.) (= Chrest. Il. p. 371) ἀπὸ τιμίου εἴδους
ἕως ἐλαχίστου. The neut. is used as a subst.in P Oxy VII.
102529 (late iii/A.D.) τὰ τείμια, “the presents” ; (2) “held
in honour,” ‘* esteemed” (Ac 524, Heb 134): cf. P Tebt Il.
2942 (A.D. 146) ἐπὶ τοῖϊς αὐ]τοῖς τιμίοις καὶ δικαίοις
mace, “with all the same privileges and rights” (Edd.),
P Lond 117823 (A.p. 194) (= III. p. 216) ἀνδράσι τειμίοις
po[v kal] φίλοις, and from the inscrr. Sy// 930 (= *705)**
(B.C. 112-1) συντηρῆσαι τὰ ἐκ παλαιῶν χρόνων δεδομένα
τίμια καὶ φιλάνθρωπα.
The word is common in addresses, e.g. P Oxy II. 292}
(c. A.D. 25) Θέων Τυράννωι τῶι τιμιωτάτων πλεῖστα
χαίρειν, 73. 2901 (late i/A..) Ὧρος ᾿Απίωνι τῷ τειμειωτάτωι
χαίρειν. Cf. also PSI VII. 800% (vi/A.p.) αἰτῶ τὰ τίμια
ἴχνη τῶν ποδῶν τῆς ὑμετέρας ἐνδόξου φιλανθρωπίας, and
the MGr usage of τίμιος = “‘ honest,” ‘‘honourable.”
τιμιότης,
‘* preciousness,’”” ‘* worth’’ (Rev 1819), is common as a
title: cf. P Amh II. 1458 (iv/v a.p.) BotAo]par. . . μὴ
φορτικὸς. . ὅμως γεϊνέσἼθαι τῇ σῇ τιμιότητι περὶ οἱουδή-
ποτε [πρά]γματος, “1 desire nevertheless not to weary
your honour on any subject ’’ (Edd.).
a -
Τιμόθεος.
This common proper name is found also under the forms
Τιμόθειος, Τιμώθεος : see the reff. in Preisigke Mamenduch.
Τίμων,
one of the seven original. ‘‘ deacons,’”’ Ac 6°.
Namenbuch s.v. quotes only two exx. from our sources—P
Petr III. 90(a)?6 (Ptol.) ᾿Αλέξανδρος Τίμωνος, and the wall-
scratching Pretsighe 1465 “Ac(8as Ηρακλήου | τὸν κύριον
Τίμων.
Preisigke
’
τιμωρέω
τιμωρέω.
For the usage of this verb ‘‘avenge oneself on,”’ ‘* punish,”’
as in Ac 225, 2611, cf. P Oxy I. 341-4 (a.D. 127) τοὺς mapa-
βάντας καὶ τοὺ[ς] διὰ ἀπειθίαν κ[αὶ] ὡς ἀφορμὴν ζητοῦντας
ἁμαρτημάτων] τειμωρήσομαι, ‘any persons who violate it,
whether from mere disobedience or to serve their own
nefarious purposes, will receive condign punishment ” (Edd.),
and Sy// 326 (=% 709) (c. B.C. 107) τοὺς δὲ αἰτίους τῆς
ἐπαναστάσεο[ς] τιμωρησάμενος.
In P Ryl IL. 6210 (iii/a.D.), a translation from an unknown
Latin author, we have—dyputrveirat kal κολάζεται [καὶ τι]-
μωρεῖται kal παρηγορεῖται.
The adj. from which the verb is derived may be quoted
from Sy// 810 (=%1176)? εἰ δέ τι ἑκὼν ἐξαμ[αρτήσει], οὐκ
ἐμὸν ἐπαράϊσασθαι], δίκη δὲ ἐπικρέματα[ί σοι] τιμωρὸς
ἀπελθόν[τι] ἀπειθὴς Νεμέσεως}. ‘the inexorable avenging
justice of Nemesis.”’
τιμωρία,
found in the NT only in Heb 1028, conveys like the verb
the idea of giving an offender his deserts, without the thought
of azscipline which normally attaches to κόλασις. So in
P Lond 1171 verso (c)¥® (A.D. 42) (ΞΞ 111. p. 107) κατὰ
τούτου TH ἀνωτάτω χρήσομαι τειμωρίᾳ, a prefect threatens
those who employ unauthorized violence and forced labour
(=I. p. 105) 6 κτίσας τὴν avayKy(v), καὶ τιμωρίαν, καὶ
τὴν βάσανον, and BGU IV. το4ϊν. 117 (iv/vy a.p.) ἐκδέξι
το[ίνυν] τὴ [ἡ]}]ν ἕως κεφ[αλῆ]ς τ[ιἹμωρίαν ---ααὶ sentence of
““capital punishment.”
τίνω.
In its only appearance in the NT, 2 Thess 1, τίνω is used
as in classical writers (e.g. Soph. E/ectya 298) with δίκην =
“pay the penalty.” For a similar phrase see P Fay 21%4f
(A.D. 134) τὴν προσήκουσαν δίκηϊν ὑἸπόσχωσι, ‘‘ may pay
the fitting penalty.” The verb occurs in BGU I. 2428
(time of Commodus) πλ]ηγαῖς πλίσταις pe [ἐτ]είσατο, and
in the Christian P Hamb 1. 22° (iv/a.D.) τῖσον ἁπάντη . ..
ἐχθροὺς ἡμετέρους, where the editor compares LXX Prov
201%), The proper name Τεισάμενος occurs in P Petr III.
112(/)?° (iii/B.c.). The subst. ἔκτισις, as in P Tebt 11.
384!" (A.D. 10), is merely the later spelling of ἔκτεισις,
““payment in full,’’ which has et in all early inscrr. and
papyri (see LS? s.v.).
Gr. i. p. 91.
See also s.v, ἀποτίνω and Mayser
GUS “ath
““who?” ‘*what?” (1) Exx. of this common interrog.
pron. are—P Petr 11. 40a*4 (iii/B.c.) γράψατέ μοι, τί[ς παρ᾽
ὑ]μῖν τιμὴ ἐγένετο τοῦ σίτου, P Par 44} (B.C. 153) τί κε-
λεύε[ι]ς ὑπὲρ τούτων ; BGU IV. 10787 (A.D. 39) ὄψομαι, τί
με δεῖ ποιεῖν, P Grenf I. 5338 (iv/A.p.) τίνος evyevd(= ε)σ-
τερός ἐστι; and P Oxy I. 1205 (iv/A.p.) λοιπὸν τί σοι
γράψω οὐκ οἶδα.
(2) The use of tls for ὅς, ὅστις, as in Mk 1435, Lk 178,
1 Tim 1’, and in LXX Gen 3855, Lev 2117, is fairly common
in the papyri, e.g. BGU II. 66 511-15 (i/a.p.) o]dK ἔχομεν διὰ
τίνες (/. τίνος) πέμπωμεν, P Oxy VIII. 115528 (A.D. 104)
αὐτὸ τὸ mpdypap<po>a τοῦ ἡγεμόνος ἔπενψά σοι ἵνα
636
τις
ἐπίγοις πρὸς τί σοί ᾽στι, ‘I send you {πε actual proclamation
of the praefect in order that you may hasten to do what
concerns you ”’ (Ed.), 26. 11197? (A.D. 254) τίνα μοι ἐπέστει-
Aav, BGU III. 8225 (iii/A.p.) (cited sv. ἑλκύω), and
P Lond 2397 (c. A.D. 346) (=II. p. 297) τίνος ἐὰν xplav
ἔχῃβ. See also Mayser Gr. II. i. p. 80.
(3) Occasionally τίς ls used in the NT = πότερος, of two
only (e.g. Mt 2134, 2717, Lk 2227), In the LXX it has
completely displaced πότερος which, it may be noted, hardly
occurs at all in the papyri (see Proleg. p. 77 n.1). In MGr
τίς, τίνος, τίνα are rare: in their place the invariable τί is
used (Thumb “ands. § 152).
τις
(indef. pron.), ‘* someone, something’’: P Vat ΑἸ
(B.c. 168) (= UPZi. p. 303) πᾶς τις πειρᾶται. . ., P Lond
421° (B.C. 168) (= Selections, p. 10) εἰς πᾶν τι ἐληλυθυῖα διὰ,
τὴν τοῦ σίτου τιμήν, ‘having come to the last extremity
because of the high price of corn,’’ P Oxy IV. 7421° (B.c. 2)
ἐάν τι δύνῃ... δὸς ἐργασίαν, “if you can, give your
attention to it’’ (Edd.), 2d. I. 120% (iv/a.D.) τινα ὁρῶντα
αἱαυτὸν (/. ἑαυτὸν) ἐν δυστυχίᾳ, ““α man finding himself in
adversity,’ 13 ἀποστῖλόν pot τινα ἢ Γοῦνθον ἢ ᾿Αμμώνιον,
“send someone to me, either Gunthus or Ammonius”
(Edd.). P Oxy VI. 937°" (ili/A.D.) γ]ράψον ἐκεῖ TO kat’
εἶδος ὅτι τι kal τι εἴληφας is translated by the editors ‘* write
the list there, that you have received so and so.” They
3) ες
remark that it is simpler to take τι καί τι as analogous to
τὸ καὶ τό than ‘‘to take τί kal τί as an indirect interroga-
tive, ὅτι being redundant.”
For tus used to denote an unspecified name, cf. P Oxy
VII. 1034!" (ii/A.D.) κληρονόμους καταλείπω τὴν θυγα-
τέρ[α] μου τινὰ καὶ τὸν {roy} σύντροφον αὐτῆς τινὰ καί
τινα, τὸν μέν τινα ἧς TpoUTHAAAEA .. . οἰκίας καὶ αὐλῆς,
“1 leave as my heirs my daughter x and her foster-brother y
and z, z of the house and court which I previously mortgaged ”
(Ed.), and zd. III. 509! (late ii/A.p.) τίς τινι χαίρει[ν, “A
to B, greeting” (Edd.). A good parallel to Ac 5%° is
afforded by Ῥ Leid Wi. (ii/iii A.D.) (= II. p. 103) δια-
περάσεις TO πέρα, ὅτι ἐγώ ipl (/. εἰμί) τις : cf. also Herodas
VI. 54 ἦν μέν kor, ἦν τις, ἀλλὰ νῦν γεγήρακε, ““ he once cut
a figure, only now he has grown old” (see Headlam’s note).
For τίς mote see P Oxy IV. 7457 (c. A-D. I) μοι ἐχρήσατο
. οὐχ ὡς λύσαζνντι GAN ὥς τινί ποτε ἀποστερητῆϊ μὴ
ἀποϑεδωκότι, “he treated me not like a man who had paid
but like a defrauder and a debtor” (Edd.), and 74. XIV.
168018 * (jii/iv A.D.) ὑπονοοῦμαι ὅτι πάντως πάλιν τί ποτε
ἔχει πρὸς σέ. [εἴ τί ποτε αὐτῷ χρεωστεῖς . . ., “1 suspect
that he must have some further claim against you. If you
owe him anything . . .” MGr has retained τίποτε (in a
variety of forms, Thumb Havas. p. 358), while discarding
most forms of τις (24. p. 95 f.).
With μήτιγε βιωτικά, “not to speak of mere affairs of
daily life,” in 1 Cor 6% cf. P Lond 425 (B.c. 168) (= I. p. 30,
UPZ i. p. 300, Selections, p. 10) μὴ ὅτι ye τοσούτου χρόνον
ἐπιγεγονότος, “not to speak of so much time having gone
by”: see Proleg. p. 240.
J. H. Moulton (Pro/eg. p. 59) thinks that the very difficult
εἴ τις σπλάγχνα καὶ οἰκτιρμοί of Phil 21, involving as it
does both number and gender, may be illustrated from
τίτλος
P Par 1515 (B.c. 120) ἐπί τι μίαν τῶν . - οἰκιῶν, and BGU
I. 326%9 (A.p. 194) εἰ δέ τι πείρ]ισσὰ γράμματα. ..
[καταλίπωβ. He prefers, however, the suggestion of Blass,
and independently of Kennedy (EG7 ad/.), to read εἴ τι
throughout in the sense of sz guid valet: see also Proleg.
p- 244 for Rouse’s reference for indeclinable tt to MGr κάτι,
as κάτι ἡσυχία, ‘a little rest.”
τίτλος
(Lat. ¢éfz/us), ‘‘inscription ” (Jn 19} τ Hatch in 782
xxvii. (1008), p. 143 f. has collected several instances of this
word = ‘‘epitaph” (as in Juv. Saz. vi. 230) from Christian
inscrr. from Iconium, dating probably from the Imperial
period, e.g. PAS il. 193 ἀνεστήσαμεν ζῶντες ἑαυτοῖς τὸν
τίτλον, 2ῤ. 200 τίτλον ἐζυ) ποίει, and 16. 215 ἀνεστήσαμεν
Hatch adds ἃ ref. to the neut. form τὸ
MGr
τὸν τίτλον τοῦτον.
τίτλον in CZG IV. 862119 (Taurian Chersonese).
retains τίτλος, “title.”
Τίτος.
For this proper name, see the invitation to dinner εἰς
τὰ Τίτου τοῦ (ἑκατοντάρχου) [ἀπὸ ὥρας] θ, ‘‘at the house
of Titus the centurion at 9 ο᾽οἱοοῖς " (P Fay 1324—iii/a.D.).
Numerous other reff. are given by Preisigke Mamenbuch
sw. On the probability that Titus, Paul’s companion,
was the brother of Luke, see Souter Zxp 7 xviii. pp. 285,
3358
τοιγαροῦν,
“accordingly,” ἐς wherefore” (1 Thess 48, Heb 121):
P Tebt IL. 3151} (ii/A.p.) τοιγαροῦν [μη]δὲν ταραχ[θ]ῃς,
ἐγὼ γάρ [σ]ε [ἀἸπαλλάξω, “do not be disturbed on this
account, as I will get you οὔτ᾽ (Edd.), P Giss I. 37 (A.D.
117) (= Chrest. I. p. 577) χαίροντες τοιγαροῦν θύοντες
τὰς ἑστίας ἀνάπτωμεν, and P Oxy I. 1247 (a schoolboy’s
exercise—iii/A.D.) πέμψας τοιγαροῦν ὁ Αδραστος εἰς
[Δε]λφοὺς ἐπυνθάνετο τὴν αἰτίαν, ** Adrastus therefore sent
to Delphi and inquired the cause” (Edd.).
τοίνυν,
‘therefore.’ For τοίνυν after the first word of the
sentence as in 1 Cor 955 (and in classical usage), cf.
P Oxy III. 47144 (speech of an advocate—ii/A.D.) συνφέ-
[pee τοίνυν τοὔλαττοϊν μόν]ον ὁμολογεῖν, ““ἴξ is best
therefore to acknowledge only the lesser fault,” τό. X. 1252
versol8 (A.D. 288-95) αὐτὸς τοίνυν ἐγώ, ἡγ[εἸμὼν κύριε,
ὑϊπογυώς χειροτονη[θείς, “1 myself therefore, my lord
praefect, having been recently appointed ” (Edd.), and 2.
VI. 90218 (c. A.D. 465) ἐπὶ τοίνυν ot ἔκδικοι ἐπενοήθησαν
ἐν ταῖς πόλεσειν, ‘therefore, since advocates have been
devised in the cities” (Edd.). The word comes first, as in
Lk 2025, Heb 1335, in 26. 940 (v/A.D.) τοίνυν, ὡς ἀνωτέρω
εἴρηται, καταξίωσον ἐπέχειν τοῦ λογισμοῦ, “* therefore,
as stated above, please to delay the account-taking ” (Edd.):
see also the mime 26. III. 413225 (ii/a.D.) τοίνυν τὰ σεαυτῆς
ἄρον.
τοιόσδε,
‘of such acharacter,”’ is found in Biblical Greek only in
2 Pet 117, For the weaker τοῖος we may cite P Oxy VI.
9031" (iv/A.D.) διὰ τὸν τρόφιμόν cov ἦλθας ἢ διὰ τὴν
637
TOKOS
tan 2 = A
τοίαν ἦλθας λαλῆσαι ἐπάνω αὐτῆς; ‘have you come on
account of your foster-son or of such a woman, to talk about
her?”
τοιοῦτος,
ἐς ὍΕ such a kind,” ‘‘such”; cf. P Vat Α13 (B.c. 168)
(= UPZ i. p. 303) τοιούτους καιροὺς ἀνηντληκνῖα, P Lond
4214 (p.c. 168) (=I. p. 30) ἐκ τοῦ το[ιού]του καιροῦ (cf.
1.24), 26. 89714 (a.D. 84) (=III. p. 207) elva μὴι πάλειν
ἀναπλεύσωι τὸν τοιοῦτον πόρον, P Fay 921% (A.p. 126)
ὄνον θήλιαν πρωτοβόλον pu[dxpovy τα]ύτην τοιαύτην
ἀναπόριφοϊν, ‘*a female mouse-coloured donkey, shedding
its first teeth, just as it is, free from blemish,” P Oxy II.
2370}. 12 (A.D. 186) παραγγέλλω τῆς τοιαύτης πανουργίας
ἀπέίζσγχεσθαι, ““1 proclaim that such persons shall abstain
from this form of knavery’’ (Edd.), P Flor II. 170° (a.p.
255) tva [μ]ὴ ὡς τοιούτῳ σοι χρησώμεϊίθα, ‘in order that
we may not have to treat him as such,” 1.6. as negligent,
and P Oxy XII. 1592° (iii/iv A.D.) ἠγαλλείασα ὅτει τοιοῦτός
μου πί(ατ)ὴρ τὴν μνήμην ποιεῖται.
For the neut. with the art. used as a substantive, cf.
P Ryl 11. 129! (A.D. 30) τοὺς τὸ τοιοῦτο διαπράξαντας,
‘“‘those who have acted in this way,” 26. 139! (A.D. 34)
ὑπονοῶι οὖν τὸ τοιοῦτω (/. τοιοῦτο) γεγονέναι ὑπὸ τῶν
καταγινομένων ἐν τῆι Ληνῶι λεγομένῃ, “1 suspect that this
has been done by the inhabitants of the so-called Winepress ἢ
(Edd.).
τοῖχος,
“©a wall,” is used figuratively in Ac 23%, its only occur-
rence in the NT (cf. τεῖχος). For its ordinary meaning, cf.
P Magd 2 recto®® (B.c. 221) (= Chest. I. p. 1234)
ὑπάρχοντος δὲ τοίχου τινὸς ἡμιτελέστου. . . ἐμοῦ δὲ
βουλομένης ἐπισυντελέσαι τὸν τοῖχον, ἵνα μὴ ὑπερβατὸν
ἦι εἰς τὰ ἡμέτερα, 16. 295 (B.C. 218) ἐπιβὰς 6 Θεοδόσιος
ὠικοδόμησεν ἑαυτῶι τοίχους οἰκήσεως, P Amh II. 545
(B.C. 112) οἶκος καθειρημένος ἧς οἱ τῦχοι περίεισιν, “a
dismantled house, of which the walls are standing” (Edd.),
P Oxy III. 505% (ii/A-D.) οἱ λοιποὶ τῆς αὐτῆς αὐλῆς
τοῖχοι, P Lond 4615 (magic—iv/a.D.) (= I. p. 67) of writing
εἰς Totxo(v), Inscr. Délos 365-53 (ili/B.c.) ἐργολαβήσαντι
ἀνοικοδομῆσαι πτῶμ[α] τοῦ τοίχου, and Herodas VI. 8
οὐ φέρουσιν οἱ τοῖχοι.
The word is used of the “‘side” of a ship in P Hib I.
388 (B.C. 252-1) συνέβη κλεῖναι τὸν δεξιὸν τοῖχον τοῦ
πλοίου, ‘it came about that the right side of the ship
listed” (Edd.): cf. P Flor I. 69% 55 (iii/A.D.).
τόκος,
‘4 bringing forth,” and hence “ offspring,” and metaph.
“interest,” “usury,” because it multiplies or ‘‘breeds”
money (the lexicons compare Shakespeare's Merch. of
Venice 1. 3 ‘‘breed of barren metal”). This metaph.
usage occurs in the NT in Mt 2527, Lk 197%, and can
be readily illustrated from the Kovwg#, e.g. P Eleph 27a.”
(iii/B.c.) τετάγμεθα τὸ ἀργύριον καὶ τοὺς τόκους ἐπὶ τὴν
βασιλικὴν τράπεζαν, P Grenf II. 1817 (B.c. 127) τόκους
διδράχμους τῆς μνᾶς τὸν μῆνα ἕκαστον, i.e. interest
at 2% a month (cf. s.v. δίδραχμον), BGU IV. rey
(i/B.c.) τοὺς ὀφειλομένους τόκους, P Tebt II. 38415 (A.D.
τολμᾶάω
10) ἀντὶ τῶν τούτων τόκων, ‘in return for the (remission
of) interest upon this sum” (Edd.), P Bilabel 35° (4.15. 87)
με κ[υρίαν εἶναι] δραχμῶν k Kal τὸν τόκον (cf.!°), and
up to Epeiph, at the rate of a stater per mina” (Edd.). In
the LXX τόκος renders ἢ
tion, as in Ps 7114,
» “oppression,” by translitera-
τολμάω,
“have courage,” “‘am bold”: P Par 2215 (Β.σ. 165)
(= UPZ i. p. 193) μέχρι Tod νῦν οὐ τετόλμηκεν αὐτὸν ἡ
Νέφορις θάψαι, BGU IV. 1209! (B.c. 23) ἵνα πρὸς μὲν
κατάπληξιν τῶν τολμησάντων ἔχωμεν α[ὐτο]ὺς ἑτοίμους
πρὸς ἐντυχίαν, P Ryl ΤΙ. 14.450 (A.D. 38) ἐτόλμησεν πθόνους
(2. φθόνου) μοι ἐπαγαγεῖν αἰτίας τοῦ μὴ ὄντος, “ moreover
he had the audacity to bring baseless accusations of malice
against me” (Edd.), P Oxy VIII. 112015 (early iii/A.p.)
εἰσεπήδησεν εἰς τὴν οἰκίαν μου καὶ ἐτόλμησεν ἀποσπάσαι
δούλην μου, ‘rushed into my house and dared to carry
off my slave” (Ed.), 76. IX. 12042 (A.p. 299) tts ᾽Οξυ-
ρυγχείτης . . . ὁρμώμενος τετόλμηκεν αὐτὸν ὀνομάζειν εἰς
δεκαπρωτείαν, “4η Oxyrhynchite made a design upon him
and ventured to nominate him for the decemprimate”’ (Ed.),
and BGU III. 90918 (A.D. 359) ἐπὶ τοίνυν οὐχ ὀλίγ[α] ἐστὶν
τὰ τολμηθέντα ὑπ᾽ αὐτῶν kar’ ἐμοῦ.
On τολμάω in the sense of ‘‘take courage,” as in Mk
1548, see the exx. in Field Woées, p. 155, and for the meaning
““submit to,” as in Rom 57, see 26. p. 44. For the form
toppaw cf. BGU III. 9487 (iv/v A.pD.) οὐκ ἐτόρμηκας ἐμοὶ
γράψεν (= -εἰν), also % 11 (see Mayser Gv. i. p- 188).
For the subst. τόλμη see P Oxy VIII. 11198 (a.p. 254)
ὑφηγησάμενοι τὴν τόλμαν καὶ τὴν παρανομίαν, “" recounting
the audacity and the illegality ”’ of a certain official, and for
τόλμημα see 74. 11067 (vi/A.D.) ἀποσχέσθαι τοῦ τοιούτου
τολμήματος, ‘‘to abstain from any such outrage” (Ed.).
τολμηρῶς,
“boldly ᾿᾿ (comp** Rom 1515) : cf. Chrest. I. 46125 (beg.
iii/A.D.) τολμηρῶς ἐνεχθεὶς...
τολμητής.
By τολμητής in 2 Pet 210 Mayor ad 1. understands ‘‘a
shameless and headstrong man.’ For a somewhat weaker
sense cf. Jos. 8.7. III. 475 (x. 2), ed. Niese ᾿Ιουδαῖοι μέν,
εἰ καὶ σφόδρα τολμηταὶ καὶ θανάτου καταφρονοῦντες,
ἀλλὰ πολέμων ἄπειροι.
τομός,
“sharp”: the adj. is found in the NT only in Heb 413 (in
the comp**), cf. the fragmentary PSI VI. 6242 (iii/B.c. )
τομώτερον, with reference to the culture of vines. Preisigke
Worterb. citesa form τόμιος from P Frankf 57:17 (p.c. 242-1)
ὃ]ς τοκὰς pla, ταύτης δίέϊλφακες πέντε, τόμιοι δύο (“νο
geldings ἢ), and PSI VI. 5532 (a list of foods—s.c, 260-59)
τομίας a.
τόξον,
“ἐᾷ bow.” For this NT ἅπ. εἰρ. (Rev 62), cf. P Eleph 58
(B.C. 284-3) τόξον ἃ φαρέτρα a, PSI IV. 340? (Buc. 257-6)
λοιπὸν τὸ τόξον ἐπ᾽ ἐμὲ τείνεται τῶι ἐν τῆι οἰκίαι σκηνοῦντι.
098
,
Τόπος
;
τοπάζιον,
“a topaz” (Rev 2150), a highly prized green stone: cf.
Ds 118'*7 ἠγάπησα τὰς ἐντολάς σου ὑπὲρ τὸ χρυσίον καὶ
τοπάζιον, and see Pliny 17... xxxvii. 32 “‘egregia etiam-
num sua topazo gloria est, virenti genere.”’
τόπος,
(1) “ἃ place”: P Cairo Zen If. 591935 (B.c. 225) ἱππῶνα
(‘‘stable”) οὐκ ἔχει ὁ τόπος, P Oxy IV. 7425 (8.6. 2) θ[ἐ]ς
αὐτὰς εἰς τόπον ἀσφαλῶς, and BGU II. 5958 (c. A.D. 70-80)
elva φιλάνθρωπον (‘reward’’) εἰς δύο τόπους μὴ χορηγῆι
Θέων. With τόπος as a ‘‘sitting-place” in Lk 141°, Deiss-
mann (LS, p. 267) compares erg 618, where τόπος means
“seat in a theatre” (for further exx. see the editor’s note).
See also J/agz. 237 where between the pillars of the temple
of Artemis there have been scratched on the marble floor the
words—6 τόπος τρικλείνου ἱερῶν αὐλητρίδων καὶ ἀκροβατῶν
(cited by Thieme p- 32, comparing 1 Cor 1418). Τόπος is
also frequent in Christian (and pagan) sepulchral inserr. as in
C. and B. ii. p. 554, No. 426 Τόπος Φιλοθέου], where
Ramsay compares the corresponding use of the Lat. locus, Or
locudus. With Jn 1148 cf. MGr use of τόπος = “country,”
“nation.”
(2) ‘a district”: P Hib I. 66? (B.c. 228) ἐν τοῖς κατὰ σὲ
τόποις, “in your district,” P Vebt II. 2812 (8.6. 125) παρὰ
τῶν κτωμένων οἰκίας ἢ τόπους, ‘from acquirers of houses or
spaces,” P Oxy VIII. 11549 (late i/a.p.) αὐτόπτης yap εἰμὶ
τῶν τόπων καὶ οὐκ εἰμὶ ξέν[οἸς τῶν ἐνθάδε, “for I am
personally acquainted with these places and am not a
stranger here ’’ (Ed.), 26, II. 24318 (A.D. 79) Ψιλῶν τόπων,
“open plots of land,” P Fay 100! (a.p. 99) οἰκίας καὶ
avAf[s] καὶ τόπων (“grounds”), 22. 307 (notice of death—
A.D. 173) ἀναγρ(αφομένου) ἐπ᾿ ἀμφόδου Λυσανίου Τόπων
“registered in the quarter of Lysanias’ District” (Edd.)
P Oxy VIIL. rr11*8 (a,b. 203) ἥϊμισυ μέρος] τόπί(ου) περι-
τετιχισμί(ένου), ‘the half share of a walled space ” (Ed.), and
P Lond 954?° (a.p. 260) (= III. p. 153) ψιλὸν τόπον. ‘a
vacant space.”
See also such prepositional phrases as BGU IV. 11419
(B.C. 13) εἰς ἐνφα[ν]ιστοῦ τόπον με ἔχειν, which is practically
Ξ- εἰς ἐνφαντιστήν : similarly in Mt 214° εἰς προφήτην
may be written εἰς προφήτου τόπον.
P Par 471" (c. B.C. 153) (as read UPZ i. p. 332) γίνωσκε
ὅτι πιράσεται ὁ δραπέ[δ]ης μὴ ἀφῖναι ἡμᾶς ἐπὶ τῶν τόπων
tvat (‘an Ort und Stelle zu sein,” Wilcken), P Tebt II. 2898
(A.D. 23) πότερον ἐπὶ τόπων σε ἐάσω πράττοντά τι, ‘ whether
I shall leave you in employment where you are”’ (Edd.),
P Grenf II. 5617 (A.D. 162-3) money paid ἐπὶ τὴν ἐπὶ τόπων
δημοσίαν tpamef(av), ‘to the local public bank,” and so
P Tebt II. 20415 (a.p. 146), P Oxy VIII. 11202 (early
ili/A.D.) περὶ ἧς (Sc. ὕβρεως) πέπονθεν ἐπὶ τόπων, “ concern-
ing the outrage suffered at his abode” (Fd.), 26, XIV. 1630°
(A.D. 222 (?)) ἐπικουρήσας τοῖς κατὰ τόπον γεωργοῖς τά τε
σπέρματα [καὶ τὰς δαπάνας "], ‘providing the local culti-
vators with both seed and expenses” (Edd.), 2d. VIT. 106814
(iii/A.D.) ἐφ᾽ ᾧ μηδὶς ἐνοχλήσι αὐτῷ (1. αὐτοῖς ἢ) κατὰ τόπον,
“‘to the intent that no one in the neighbourhood should
trouble them (?)” (Ed.), and 2d. VIII. 1162? (iv/a.D.) τοῖς
κατὰ τόπον συνλιτουργοῖ[ς] πρεσβυτ[έ]ροις, ‘to the pres
τοσοῦτος
byters who share the local service” (Ed.). For 1 Cor 1415
see G. H. Whitaker, JTS xxii. (1921), p. 268.
(3) metaph. ‘‘condition,’’ as in Hebd 1217: P Michigan
Inv. No. 45281 (c. A.D, 200) ἐγὼ yap εἰς καλὸν τόπον ἦλθον,
a soldier to his mother. We may also note BGU I. 2714
(ii/A.D.) (SeZections, p. 101) where a ship-master writing
from Rome to his brother says, παρεδέξατο ἡμᾶς ὁ τόπος ὡς
© θεὸς ἤθελεν. Ghedini (Le¢fere, p. 51) commenting on the
passage suggests that the letter may be Christian, and τόπος
a term borrowed from pagan usage, denoting ‘‘la schola
colleg?, 11 centro delle riunioni dei Christiani.” See further
26. p. 127f., Aegyptus li. (1921), p. 337 f., 20. viil. (1927),
p- 175 (with reference to P Oxy XII. 1492 (iii/iv A.D.),
and for a different view Wilcken A7chiv i. p. 436, iv.
p- 208f., where τόπος is interpreted as collegium navz-
culartorum at Rome, and 6 θεός as the god of the seamen’s
guild. According to Philo de Som. i. 63 (ed. Wendland)—
© θεὸς καλεῖται τόπος τῴ περιέχειν μὲν τὰ ὅλα.
τοσοῦτος
(1) of size, quantity, ‘‘so great,’’ ‘‘so large”: P Hib I.
51° (B.C. 245) τοσοῦτο yap ἔκκειται ἐγ βασιλικοῦ, “ for that
is the rate published by the government ” (Edd.), P Ry] II.
967 (A.D. 117-8) τοσοῦτο τέλεσμα οὐ βαστάζει, ‘it (sc.
crown-land) does not bear so great a charge” (Edd.), and
in a more general sense P Amh II. 14117 (a.D. 350) ἐπιδί-
Swope. . . τάδε τὰ βιβλία [μο]υ τοσοῦτο μαρτυραμένη, “1
present this my petition bearing witness to the facts’ (Edd.).
(2) of time, ‘‘so long”: P Lond 4255 (B.c. 168) (= I.
p- 30, Selections p. 10) τοσούτου χρόνου ἐπιγεγονότος, ‘‘so
long a time having elapsed,” P Tebt II. 30218 (a.p. 71-2)
τ]οσούτων ἐτῶν, ‘‘for so many years,” P Oxy III. 5309
(ii/A.p.) ἐπὶ μάτην] δὲ τῶι τοῦ Ilavoiplwvos τοσοῦτον
χρόνον προσκαρτερ[ῶ, ““«πὰ that I have so long been
engaged with Pausirion’s business to no purpose ” (Edd.).
(3) The following prepositional phrases may be cited—
P Oxy XII. 1481? (early ii/A.D.) γεινώσκειν o[e] θέλω ὅτι
διὰ τοσούτου χρόνου οὐκ ἀπέσταλκά σοι ἐπιστόλιον διότι
. + +» 1 would have you know that the reason why I have
been such a long time without sending you a letter is that
.-- : P Petr If. 11(2)4 (mid. iti/B.c.) (= Witkowski?,
p- 6) ἵνα ἐκ τοσούτου φέρωμεν τὴν εἰκοστήν : BGU IV. 109518
(A.D. 57) πίθομαι yap ὅτι ἐν τωσούτῳ με[τέϊπεμψαι(-- — pe)
© Πτολεμαῖος, P Oxy VI. 940° (v/A.p.) ἐν τοσούτῳ γράφεις
pot, ‘meanwhile write to me”: BGU II. 665° (i/a.p.)
(see Berichtigungen, Ὁ. 59) ἐπὶ τοσοῦτον (for ἐν τοσούτῳ)
ἔμε[λῖλε [π]έμπιν ἘΠπλουν, ‘‘meanwhile he will send
Euplous,” P Tebt II. 3045 (a.p. 167-8) ἀητί-- δ]ίαν
ov<v>jay ἐπὶ τοσἰσ)οῦτον ὥστε μετὰ ξύλων ἐσπηδῆσαι,
“*they picked a quarrel, going so far as to rush in with
staves’ (Edd.), and the late P Lond 107 518 (vii/a.p.) (=III.
p- 282) πεπληροφόρημαι (cf. Rom 451, a/.) yap σαφῶς ὅτι
οὐ θέλετε αὐτὸν εἶναι ἐπὶ τοσοῦτον ἀνεγκέφαλον, ‘for I am
fully persuaded that you do not wish him to be so brain-
less.”
TOTE,
“then,” ‘at that time”: cf. P Par 471% (B.c. 152-1)
(= UPZ i. p. 332) Ka[[ta]] ἴδῃς ὅτι μέλλομεν σωθῆναι, τότε
βαπτιζώμεθα, ‘if you have seen (in a dream) that we are
Part VII.
639
τράπεζα
about to be saved, (just) then we are immersed in trouble,”
and P Oxy VI. 939%* (iv/A.D.) εἰ μὴ ἐπινόσως ἐσχήκει τὸ
σωμάτιον τότε ὁ vids ᾿Αθανάσιος, αὐτὸν ἂν ἀπέστειλα πρὸς
σέ, ‘if my son Athanasius had not then been ailing, I should
have sent him to you ’”’ (Edd.).
With 2 Pet 3° ὁ τότε κόσμος (Veg 2116 tunc mundus), cf.
P Oxy X. 1273°° (A.D. 260) τῆς τότε ἐσομένης αὐτῶν συντει-
μήσεως, ‘at the valuation that will then be made of them,”
and P Hamb I. 21° (A.D. 315) ἐπὶ τοῦ τότε καιροῦ. For
τότε little more than a connecting particle, cf. P Lond 897!
(A.D. 84) (= 111. p. 206) λαογραφίας τότε yap ἐλασσωθεὶς
ὑπὸ τοῦ πρόοντος κωμογραμματέως ἐκ[ε]ῖνος μὲν [τ]ότε
ἐψεύσατο, and P Oxy XVII. 21107! (A.D. 270).
The compd. ἔκτοτε occurs in PSI I. 10418 (ii/A.p.) ἔνθεν
ἔκτοτε ἄχρι τοῦ τ (ἔτους) ἐπεσχέθη : cf. the use of ἀπὸ τότε
in Mt 417 a/., and in MGr (‘‘ since then ”).
τουτέστι,
Ξε- τοῦτ᾽ ἔστι : P Flor II. 1574 (iii/A.p.) els τὸ] ἔργον
ἐκεῖνο τὸ τῆς Θεω[ξἸενίδος, τουτέστιν τὸ τῆς ἄμμου ἀνελθεῖν,
P Oxy XII. 14245 (c A.D. 318) εἰς λειτουργίαν τῆς κώμης
Δωσιθέ[ο]υ, τουτέστιν els ἀπαίτησιν στιχαρίων kal παλλίων,
“to a public office at the village of Dositheou, namely
the collectorship of tunics and cloaks” (Edd.), 74. 159338
(iv/A.D.) ἀσπάζομαι τὸν πατέρα ἡμῶν, τουτέστιν σόν,
ἄδελφε, and from the inscrr. Sy// 932 (=% 880): (A.D. 202).
τράγος,
‘*a goat’’ (Heb 9! a/.): P Hib I. 120% (B.c. 250-49)
τῶν ὑπαρχουσῶν αἰγῶν kal τράγων, and P Frankf 5 vecfol 4
(B.C. 242-1) ἐρίφους δύο, τράγον ἕνα. Add Preiszgke 285%
(Ptol.) ἥκω Kal οἱ ὑπογεγραμμένοι κυνηγοὶ ἐπὶ τὴν θήραν
τῶν τράγων, and 20. 2878 (Ttol.).
τράπεζα,
(1) ‘‘a table,” lit. ‘‘four-footed (table)’’: P Eleph 515
(B.c. 284-3) τράπεΐϊα a, PSI IV. 391% (B.c. 242-1)
τράπεζαν πυξίνην, “a table made of box-wood,” Chrest. I.
τι ΑΝ. 58 (B.C, 123) Kal τούτων... συνκωθωνισθέντων καὶ
ἁλὸς [ἐπ]. τραπέζης μεταξὺ ὄντων (/. ὄντος), and P Lond
462 (1ν.1}.} (=I. p. 71) ἐπὶ παπυρίνης τραπέζης.
(2) From the ‘‘table” at which the money-changers sat,
τράπεζα came to mean “ἃ bank,” as in Mt 211%, Lk 19°%
al.; P Eleph 27° (iii/B.c.) τετάγμεθα τὸ ἀργύριον kal τοὺς
τόκους ἐπὶ τὴν βασιλικὴν τράπεζαν, P Tebt II. 280% (B.c.
126) πέ(πτωκεν) ἐπὶ τὴν ἐν Κρο(κοδείλων) πόί(λει) τρά-
(wetav) Ἡρακλείδει τρα(πεζίτῃ) ὥστε βασιλεῖ παρὰ
Σοκονώπιος.. . . τέ(λος) τόπου ψιλί(οῦ) τοῦ ὄντος ἐν Τεβτύ-
(ve), ‘‘ Sokonopis has paid into the bank at Crocodilopolis
to Heraclides the banker for the King the tax upon a vacant
space situated at Tebtunis” (Edd.), 26. 483 (A.D. 94) ac-
knowledgment of a loan paid διὰ τὴς ᾿Αφροδισίου τραπέζης
Pavy[otjov, and P Tebt II. 29417(A.p. 146) ἂς (δραχμὰς)
κ[αὶ] διαγράψω κυρωθεὶς ἐπὶ τὴν ἐπὶ τόπων δημοσίαν
τράπεζαν τοῖς συνήθεσι προθεσμίαις, ‘which (drachmae) I
will, as soon as my appointment is ratified, pay into the
local public bank at the accustomed dates’’ (Edd.). In P
Fay 964 (A.D. 122) a receipt is issued διὰ τῆς Σαραπίωνος
τραπέζης stating that a certain payment had been made.
As the payment was not in money but in kind (‘‘oil ”), this
82
τραπεζ(ε) της
has led to the conjecture by Preisigke (Gzvowesen, p. 222)
that the τράπεζα may not have been an ordinary bank
but a revenue-office (see Wilcken’s note ad ἃ Chrest. I.
Pp: 372).
(3) For τράπεζα = ‘‘nether-stone’’ of a mill, see P Ryl
II. 167¥% (a.b. 39) μυλαῖον ἐνεργὸν ἐν ᾧ μύλοι Θηβαικοὶ
τρεῖς σὺν κώπαις καὶ τραπέζαις, “a mill in full working
order, containing 3 Theban mill-stones, with handles and
nether-stones,” and the other exx. collected by the editors
ad 1. Im the Christian P Grenf 11. 1110 (v/vi A.D.)
(= Chrest. I. p. 76r) τράπεζ(α) pappap(a) ἃ, τράπεζα refers
to ‘the slab of the altar which was supported by the
τρίπους (line 11)”: see the editors’ note. MGr τραπέζι,
“table ’’; τράπεζα, “‘altar-table”: see Thumb Hand).
p- 358 f.
τραπεζ(ε)ίτης,
‘¢money-changer,’’ ‘‘banker’’ (Mt 2527): P Eleph 10?
(B.C. 223-2) ἐπιλαβὼν παρὰ τῶν τραπεζιτῶν τῶν ἐν τοῖς
ἱεροῖς τὰ] πεπτωκ[ό]τα εἰς τὸ ἐν ᾿Απόλλωῳν[ος] πόλει TALL
μ]εγάληι ἱερόν, where, however, Wilcken thinks the refer-
ence is to treasury officials rather than bankers (see Chres¢.
I. p. 275), P Oxy I. 501 (a receipt—a.p. 100) Θέων καὶ ot
μέ(τοχοι) τρα(πεζῖται) τῷ ἀγο(ρανόμῳ) χαίρειν. τέτακί( ται)
νον, 2. X. 12845 (A.D. 250) δημ[ο]σίων τραπί(ζιτῶν),
“public bankers,” and 20. 1253'° (iv/A.D.) certain sums
δοθέντα αὐτοῖς διὰ Σαραπίωνος HvdSalpovos γενομ(ένου)
τραπεζ(ίτου), ‘‘paid through Sarapion son of Eudaemon,
formerly banker.”
τραῦμα,
“a wound”: Ostr 1150° (B.C. 134) τὸ τραῦμα ὃ ἔχεις οὐ
πεποίκαμέν (/, πεποιήκαμέν) σοι, PSI V. 45518 (A.D. 178)
ἔχοντα ἐπὶ τῆς κεφαλῆς τραύματα τρία, P Oxy I. 5217 (A.D.
325) τ]οῦ δεξιοῦ γονατίου τραύματος, and from the inscrr.
‘Syl8 528° (B.c. 221-19) πλείους ἐκ τῶν] τραυμάτων
ἀρωστίαις . .. π[εριπε]σεῖν. In the NT the word is found
only in Lk 104 (elsewhere πληγή is employed): see Hobart,
p- 28.
τραυματίζω,
“1 wound” (Lk 2012, Ac 1918): P Petr III. 28 (¢)? (B.c.
260) Παγχοὴν ἐτραυμάτισίαν, P Tebt I. 3051 (B.c. 114)
ἐτραυμάτισαν τὴν γυναῖκά μου els τὴν δεξιὰν χεῖρα, and
P Par 681: 9 (Rom.) τοὺς ἁρπασθέντ]ας ἐτραυμάτισαν.
An adj. τραυματιαῖος, not in 1,38, is found in P Fay
108!4 (c, A.D. 171) τραυματιαῖον ἐποίησαν τὸν [Ilaclw]va,
and PSI IV. 313! (iii/iv A.D.) τραυματιξόν μαι κατέ-
στησεῖν. For ἄτρωτος, “inviolate,” see P Lond 77°°
(end vi/A.D.) (=I. p. 234, Chest. 11. p. 372) εἴθ᾽ οὕτως
ἐπάναγκες ἐμμεῖναι πᾶσι τοῖς ἐγγεγραμμένοις ταύτῃ TH
ἀτρώτῳ διαθήκῃ.
τραχηλίζω
occurs in P Petr II, τῷ (1ὴ (a)? (B.c. 241-239) (ΞΞ 11].
45 (3)?) εἰ δὲ μή, πάλι τραχηλιοῦσι ἐν τῶι B[...... Ἰ
ναύτας, πρότερον δὲ ἕκαστος τῶν λ[ίαῶν.. . ., if we may
separate Mahaffy’s strange compound παλιτραχηλιοῦσι.
The passage is peculiarly tantalizing from the gaps which
prevent our getting the meaning of the verb, clearly used ina
tropical sense.
640
τρεῖς
In its only occurrence in the NT (Heb 41%) τετρα-
χηλισμένα can only mean ‘‘laid open,” ‘‘ exposed,”
“open” (Vg aferta; Hesych. πεφανερωμένα), but the
origin of the metaphor is very doubtful. Moffatt (7CC Hed
ad /.) suggests ‘‘ the practice of exposing an offender's face
by pushing his head back,” Souter (Zex. s.v.), with greater
probability, prefers “‘the bending back of the head in
sacrifice so as to expose theneck,’’ like the Homeric aveptw
(ZZ. 1. 459).
The verb is found in Teles (ed. Hense) pp. 10%, 509:
see also Philo de Cherud. 78 (ed. Cohn) πᾶσι τοῖς ἐπι-
τρέχουσι καὶ τραχηλίζουσι δεινοῖς ὑποβεβλημένος, and the
compd. ἐκτραχηλίζω in 20. Leg. Alleg. ili. 109, Quod det.
pot. 19.
τράχηλος,
““neck’’: cf. P Hal I. 111} (B.c. 238) οὐλὴ τ]ραχήλωι
κάτωι (for form see Mayser Gr. i. p. 136), P Tebt 11. 385°
(A.D. 117) οὐλὴ τραχήλωι ἐξ Apto[r]e[pav, and P Par 18
625° (Rom.) dispatch of a corpse ἔχων (Δ ἔχον) τάβλαν κατὰ
Tov τραχήλου.
For Rom 164 οἵτινες ὑπὲρ τῆς ψυχῆς pov τὸν ἑαυτῶν
τράχηλον ὑπέθηκαν, Deissmann (LA Z?, p. 117 f.) finds an
interesting parallel in a Herculaneum papyrus written after
B.C. 150 (see Berl. Sztzungsherichte, 1900, p. 951), where
it is said of the Epicurean Philonides—trép ?] τοῦ μάλιστ᾽
ἀγαπωμένου τῶν ἀναγκαίων ἢ τῶν φίλων παραβάλοι dv
ἑτοίμως τὸν τράχηλον, ‘‘for?] the most beloved of his
relatives or friends he would readily stake his neck ”’ (for the
thought cf. also Rom 57).
τραχύς,
“rough.” For this adj., confined in the NT to Lk 35
LXX, Ac 2735, cf. the medical prescription, P Tebt II. 273
(ii/ili A.D.), which is headed—mpbds τὰ τρ[αἸχέα βλέφα[ρ]α
(see the introd.). Other exx. are PSI V. 535° (iii/B.c.)
σπόγγοι τραχεῖς, P Cairo Zen I. 59083 (B.C. 257) χῆμαι
λεῖαι καὶ tpaxeifat, ‘smooth and rough cockles,’’ and
Syll 540 (=% 972)? (B.c. 175-172) EolSo0s . . . τραχείας.
The adj. is applied to a person in Vett. Val. p. 1044,
τραχεῖα μήτηρ.
τρεῖς.
The phraseology of such passages as Mk 67 (δύο δύο), 9
(συμπόσια συμπόσια) and 1° (πρασιαὶ πρασιαί) has hitherto
been generally put down to Hebraistic influence. But apart
from the fact that the idiom is found in classical Greek
(Soph. Fyagm. 201 μίαν μίαν, Aesch. Persae 980 μυρία μυρία),
and the LXX (Gen γ15 δύο δύο, a/.), and survives in ΜΟΥ
(cf. Thumb Hellen. p. 128, Handb. § 132), it can now be
paralleled from the papyri. A good ex. is P Oxy I. 1211}9
(iii/A.D.) τοὺς κλάδους ἔνικον (1. ἔνεγκον) εἰς τὴν ὁδὸν
πάντα (1 πάντας) εἵνα δήσῃ τρία τρία Ke (1 καὶ) ἑλκύσῃ,
“‘carry all the branches into the road and have them tied
together by threes and dragged along’”’ (Edd.): cf. 2. VI.
88619 (iii/A.D.) épe (Δ atpe) kata δύο δύο, “lift up (the
leaves) two by two”’ (the editors compare Lk 101), and 7d.
940° (v/A.D.) ἔχε ἐγγὺς σοῦ μίαν μίαν, “keep him at hand
together with you”’ (za: see the editors’ note). But while
this is true, the independence of Hebrew must not be carried
284, “‘it is a
too far. According to Robertson Gy. p.
τρέμω
vernacular idiom which was given fresh impetus from the
Hebrew idiom.” See the useful summary in Meecham
Letters, p. 85, and cf. Headlam’s note to Herodas IV. 61
θερμὰ θερμὰ πηδεῦσαι.
In P Cairo Zen II. ςο2368 (B.c. 254 or 253) a petitioner
complains that, in fixing his vineyard assessment, the officials
had taken as a basis the average yield ἐκ τριῶν ἐτῶν, and
not ἐκ δύο ἐτῶν as in his father’s time. For the parenthetic
nom. ἡμέραι τρεῖς in Mk 8?, cf. P Oxy XIV. 1764! (iii/A.D.)
ἐπεὶ πολ[λ]αὶ ἡμέραι προσκαρτεροῦμεν Φιλέᾳ : see also s.v.
ἡμέρα and Meisterhans G7. p. 203.
τρέμω,
“tremble” (Mk 583, a/.): P Fay 1245 (ii/A.D.) μὴ γὰρ
ὑπολάβῃς τὴ]ν μητέραν cov περὶ τούτων [τ]ρέμειν, “do
not suppose that your mother has any alarm about this
course” (Edd.): cf. Wiinsch 47 p. τοῦ" (iii/A.D.) εἴπω σοι
καὶ τὸ ἀλιθινὸν ὄνομα ὃ τρέμει Τάρταρα.
τρέφω,
“nourish,”’ ‘‘feed.”” In P Eleph 21! (B.c. 285-4) pro-
vision is made for the maintenance of parents by their sons—
τρεφέτωσαν αὐτοὺς οἱ υἱεῖς πάντες κοινῆι. Cf PSI VI.
5964 (iii/B.C.) ἀφ᾽ οὗ τε γεγόναμεν ἐν Φιλαδελφέαι σὺ ἡμᾶς
τέτρεφας, 2ό. 6041 (iii/B.c.) τέφ]τροφα τοὺς ἵππους, P Oxy
II. 27514 (contract of apprenticeship—a.D. 66) τοῦ παιδὸς
τρεφομένου kal ἱματι(σ)ζομένου ἐπὶ τὸν ὅλον χρόνον, ‘the
boy is to be fed and clothed during the whole period,” 26.
VI. go824 (A.D. 199) τρεφόντων ὑμῶν τὰ [κ]τήνη χόρτῳ τε
καὶ κριθῇ, and P Lips I. 2818 (deed of adoption—a.p. 381)
ὅνπερ θρέψω καὶ ἱματίζω (λ ἱματίσω) εὐγενῶς καὶ γνησίως
ὡς υἱὸν γνήσιον καὶ φυσικὸν ὡς ἐξ ἐμ]οῦ γενόμενον.
For the meaning ‘‘ give suck,” as in Lk 2355, see P Ryl II.
178° (agreement with a nurse—early i/a.D.) τοῦτο θρέψει ἐπὶ
τὸν ἐνλείψοντα χρόνον, ‘she shall nurse it for the rest of
the time.” In P Oxy XII. 14152? (late iii/A.pD.) μέτριός
εἶμι, παρὰ πατρὶ τρέφομα[ι, the editors render, “1 am a
man of moderate means, I live in my father’s house.”
τρέχω
in the lit. sense ‘‘ run” occurs in a criminal process of an
Alexandrian gymnasiarch before the Emperor Commodus,
P Oxy I. 33 versoiii12 (= Chrest. I. p. 35) © ἠβό[κατο]ς
εὐθὺς δραμὼν παρέθετο [τῷ] κυρίῳ λέγων, “‘Kipte, κάθῃ,
“Ῥωμαῖοι γονγύζο[υσ]ι,᾿ “the veteran forthwith ran and told
his lord, saying, ‘ Lord, while you are sitting in judgment,
the Romans are murmuring.’’” The same document shows
τρέχω in its derived sense ‘‘ strive” —! 1 τρέχε, τέκνον,
τελεύτα. κλέος σοί ἐστιν ὑπὲρ τῆς γλυκυτάτης σου
πατρίδος τελευτῆσαι, ‘onward, my son, to death, it is a
glory for you to die for your beloved country” (Edd.). See
also P Lond 1307? (horoscope—i/ii A.D.) (=I. p. 135)
μοίρας ἔτρεχε δεκατρεῖς, and J/enandrea p. 73} ἵν᾿ ἀναπη-
δήσας τρέχῃ, ‘‘that he might jump up and come at a run.”
We may add a wooden tablet, apparently for school use,
published in Afé/. Weco/e p. 181 (= Katbel Praef. p. xxiii.
1117(4)) in which the lines occur (with added accents) —
ᾧ μὴ δέδωκεν ἡ τύχη κοιμωμένῳ,
μάτην δραμεῖται, κἂν ὑπὲρ Λάδαν δράμῃ.
641
τριετία
τρῆμα,
“* opening,” ‘‘hole,’”’ hence ‘‘ eye” of a needle in Mt 1953"
(v.2/. τρνπήματος), Lk 1825, To the exx. of the word in
medical writers given by Hobart p. 60, we may add the
physiological fragment P Ryl I. 21 fragm. 2. © (i/B.c.) διὰ
τῶν τρημάτων τῶν ἐν τῶι ἱερῶι dota, and the parallel
cited by Hunt P Berl A. iv. 1-2 διά τε τῶν] ἐν τῶι ἱερῶι
ὀστῶι τρημάτων καὶ διὰ τῶν κοίλων τῶν ἐν τῷ ὀσφύι.
The word also occurs in Aristeas 61 πάντες δ᾽ ἦσαν διὰ
τρημάτων κατειλημμένοι χρυσαῖς περόναις πρὸς τὴν ἀσφά-
λειαν, “and they (sc. precious stones) were all perforated
and securely fastened to golden pins’? (Thackeray). For
the verb τετραίνω cf. Sy// 540(=%972)" (B.c. 175-172)
τρήσας βαθύτερα καθαρμόσει. In Herodas III. 33 τετρη-
μένη is used metaph. of slowness, ‘‘dribbles out’: see
Headlam’s note.
τριάκοντα,
thirty’: P Fay 1164 (A.D. 104) εὖ οὖν] πνήσας σκέψῃ
φάρο[υς] τριάκοντα, ‘‘please look out thirty fish(?).” A
neo-Greek form τριάντα occurs in P Oxy XVI. 1874?
(vi/A.D.) τὰ τριάντα πέντε φορτία, “the thirty-five
burdens” (see the editors’ note). For τριακάς see P Oxy
XVII. 21094? (A.D. 261) ἀποδώσω τὸ ἐνοίκιον κατὰ μῆνα
τριακάδι ἀνυπερθέτως, ‘I will pay the rent on the 301} of
each month without delay.”
τρίβολος,
‘thistle,’ Mt 728, Heb 68. In his comment on the latter
passage (CC ad 1) Moffatt recalls Philo Leg. A/legor. 250
(ed. Cohn), where with reference to Gen 315 Philo plays
with the derivation of the word (like ‘* trefoil ᾿)- ἕκαστον
δὲ τῶν παθῶν τριβόλια εἴρηκεν, ἐπειδὴ τριττά ἐστιν, αὐτό
τε καὶ τὸ ποιητικὸν καὶ τὸ ἐκ τούτων ἀποτέλεσμα.
,
τρίβος,
“©a beaten track,” ‘‘a path” (Mt 38 αἰ, cf. Sir 25) occurs
in CPR I. 4214 (ἀρούρας) δ ἐκ λιβὸς τρίβου, ““4 arourae to
the west of the path.” See also the metrical inscr. of
B.C. 145-116, Archiv i. p. 22174—
καὶ col δ᾽ εὐοδίης τρίβον ὄλβιον εὔχομαι εἶναι,
πρός γ᾽ ἔτι καὶ τέκνοις σοῖσι φιλοφροσύνοις.
For the verb τρίβω, see P Par 4955 (before B.c. 161)
(= UPZ i. p. 309) ὅπως λαβὼν παρ᾽ ἐμοῦ ἐν Μέμφει
σησάμου τέταρτον τρίψῃ μοι ἐν Μέμφει τρίμμα, P Oxy II.
μεμυκότας τρίψας, ‘pound some closed calices of pome-
granates” (Edd.), 74. IX. 1222” (iv/A.D.) δὸς tw ἀδελφῷ
. τὸ ἅλας Td Gp<po>wvakoy Td TeTpI<p> voy kal TO
ἄτριπτον, ‘give your brother the salt of ammonia, both the
pounded and the unpounded” (Ed.), and P Flor III. 3789
(v/A-D.?) τὰ ἱμάτιά μοι érp(By. See also Herodas V. 62
τοῖς σφυροῖσι τρίβοντα, ‘“burnishing with your ancles 3
certain Achaean wares (a euphemism for ‘‘fetters”: sc.
πέδας).
τριετία,
“ἐᾷ period of three years” (Ac 20%): P Giss I. 58 it 17
(A.D. 116) πληροῦντες τίὸ]ν τριετίας [χρόν]ον, P Tebt II.
τρίζω
488 (account of a trial—a.p. 121-2) ἠ]ξίου πρὸ πόσου
χρόνου οἰκοδομῆσαι; “Iépat πρὸ τριετίας, 2). 342° (late
ii/A.D.) ἐπὶ τὴν λοιπ(ὴν) (τριετίαν), *‘for the remaining
period of three years,” and P Amh II. 1007 (A.D. 198-211)
τῆς ὅλης τριετίας. The adj. τριετής occurs in 24. 68%" (late
i/A.D.) τῶι μὲν τῆς ἀτελείας τριετεῖ χρόνῳ, and the verb
τριετίζω fer in Gen 155. See also P Oxy XVII. 2105°
(A.D. 147-8) tpretnprkd|s] ἀγῴώ[ν, ‘a triennial contest.””
τρίζω.
In its only occurrence in the NT, Mk 918, τρίζω is used
transitively, τοὺς ὀδόντας τρίζειν, ‘‘to gnash or grind the
teeth’’: see Blass-Debrunner ὃ 148. 1.
τρίμηνος,
“lasting three months” (Heb 1158) : cf. P Cairo Zen II.
59155° (B.C. 256) κατάσπειρε τὸν τρίμηνον πυρόν, ‘sow
the three-month wheat.” For τρίμηνος used as a subst.
see P Lond 18!°(B.c. 161) (=I. p. 23) ἀπὸ Φαμενὼθ a ἕως
Tlaxav A γίνονται τῆς τριμήνου ὀλυρῶν Kd (ἄρταβαι) : the
editor compares Herod. ii. 124. Similar exx. are BGU VII.
τρίς,
‘thrice.’ With Ac τοἶδ, 112°, cf. P Osl I. 1278 (iv/a.D.)
ἐπὶ τρὶς ἀναποδίζων, ‘thrice stepping backwards.”
Ρ pping
τρίστεγος,
‘of three stories’’ (Ac 20%). Τὸ the i/A.p. warrant for
this word in P Oxy I. 99° (A.D. 55) μέρος ἥμισυ τῆς
ὑπαρχούσης αὐτῷ μητρικῆς οἰκία[ς] τριστέγου, ‘‘one half
of ἃ three-storeyed house inherited from his mother ” (cf. 15),
and 76. VIII. 1105® (A.D. 81-96) μερῶν τριῶν ἀπὸ μερῶν
πέντε οἰκίας τριστέκου (/. τριστέγου), “three-fifths of a three-
storeyed house’’ (Ed.): add 26. I. 7518 (a.p. 129) and
from A.D. 212, P Lond 1164(e)? (=III. p. 160) οἰκίας
τριστέγους This last papyrus shows us the corresponding
forms δίστεγος and μονόστεγος.
τρίτον.
See s.v. τρίτος.
τρίτος,
“the third”: P Petr III. 28 verso (4)? (iti/B.c.) ἐδραγ-
ματοκλέπτει τρίτος dy, ‘with two others, he stole sheaves
in gleaning ”’ (Edd.): cf UPZi. 1324 and 77% (s.c. 161)
with Wilcken’s notes.
Other exx. of the adj. are P Cairo Zen II. 59236? (8.6.
254 or 253) ἐκ τριῶν ἐτῶν τὰ γενήματα λαμβάνοντες, τὸ
τρίτον μέρος ἐπέγραφον, meaning ‘‘they took the average
yield of the last three years as an assessment for future
taxation ” (see note), BGU IV. 1078" (a.p. 39) γείνωσκε δὲ
ἡγεμόνα εἰσεληλυθότα τῇ τρίτῃ [κ]αὶ εἰκάδι, 26. 11. 59615
(A.D. 84) ἔτους τρίτον, and P Oxy VIII. 1114%4 (a.D. 237)
περὶ ὥραν τρίτην.
For τρίτον = “thirdly” (as in 1 Cor 1228), see BGU II.
4231" (ii/A.D.) (= Selections, p.91) πρῶτον. . . δεύτερον
- τρ[ῶτον, and for τὸ τρίτον, ‘for the third time,” as in
Mk 14", cf. P Lips I. 33: 15 (A.D. 368). Prepositional
phrases are P Oxy XIV. 16407 (A.D. 252) ἐκτείσω σοι τοῦ
642
τρόπος
ὑπερπεσόντος χρόνου διάφορον ἐκ τρίτου, “TI will forfeit to
you for the overtime an extra payment at the rate of one
third” (Edd.), and P Lips I. 98 (A.D. 233) κοινῶς ἐξ ἴσου
κατὰ τὸ t[p|(rov.
τρίχινος.
For σάκκος τρίχινος, ‘sackcloth of hair,” as in Rev
612, see s.v. σάκκος, and add PSI V. 5337 (iii/B.c.)
λόφους τριχίνους, and P Goodsp Cairo 30** 15 (accounts—
A.D. 191-92) σάκκου τριχ[ίν]ου. See also Pelagia-Legenden
p. 42° τὸ στῆθος αὐτοῦ τύπτων ὅλον Td τρίχινον αὐτοῦ
ἐπλήρωσεν τῶν δακρύων.
τρόμος,
“trembling” (Mk 168 α1} occurs in the mythological
fragment PSI 11. 135%° (i/ii A.D.) ὑπὸ τρόμον.
τροπή,
“change.” The plur. τροπάς is found apparently with
reference to the ‘‘turnings” of water-wheels for irrigation
purposes in P Flor II. 16727 (iii/A.p.): ef. 2d. 21415 (A.D.
255) μίαν τροπήν. For the common meaning ‘‘solstice,”
θερινή and χειμερινή, see P Hib I. 271%° (calendar—s.c.
301-240) ἡλίου τροπαὶ els θέρος, cf. 229, P Ryl I. 2751 αἰ.
(astronomical treatise —iii/A.D.), Syé/ 870 (=%1264)! (iv/B.C.)
τροπαὶ] χειμεριναί, and Preisigke 358°" (sun-dial—iii/B.c.)
ἀπὸ χειμερινῶν δὲ τροπῶν [ἐ]πὶ θερινὰς τροπὰς μεθιστά-
μενοῖν τ]ὸ ἄκρον τῆς σκιᾶς.
The verb τρέπω does not occur in the NT, but we may
compare P Oxy VI. 935° (iii/A.D.) θεῶν συνλαμβανόντων
ἡ ἀδελφὴ ἐπὶ τὸ] κομψότερον ἐτράπη, “‘ with the assistance
of heaven our sister has taken a turn for the better” (Edd. )
with Jn 452: see also the Christian letter τό. 939!” (iv/A.D.)
(= Selections, p. 129), where a dependent informs his master
regarding his mistress—émi τ]ὸ ῥᾷον ἔδοξεν τετράφθαι, “she
seemed to have taken a turn for the better.”
τρύπος,
“manner,” “ἢ
way.” With the adverbial phrase καθ᾽ ὃν
τρόπον in Ac 1511, 27%, cf. the letter of the prodigal son
BGU III. 846% (ii/a.v.) (=ZAZ*, p. 187, Selections,
p- 94) πεπαίδδευμαι καθ᾽ ὃν δῖ τρόπον, where, if δι = δή,
the meaning would be ‘‘ punished I have been in any case.’”
Wilcken, however, followed by Deissmann, suggests δι = Set,
‘* punished I have been as I ought”; cf. P Oxy 11. 237 29
(a.pD. 186) καθ᾽ ὃν ἔδει τρόπον. Similar phrases are P
Frankf 151 (B.C. 214-213) κ[αθ᾽ ὁντ]ινοῦν τρόπον, P Grenf
II. 317° (B.C. 104) μὴ ἐπικαλεῖν περὶ τοῦ μέρους δανείου
τρόπωι μηδενί, P Ryl 11. 229% (A.D. 38) ἐκ παντὸς τρόπου,
P Oxy Il. 2638 (Α.Ὁ. 77) κατὰ μηδένα τρόπον, 73. 2861:
(A.D. 82) κατὰ πάντα τρόπον (cf. Rom 35), P Fay 2115
(A.D. 134) ἄλλῳ ὁτῳδήτινι τρόπῳ, ““Δην other way whatso-
ever” (1144.}, and P Oxy XVII. 213315 (late iii/a.D.)
καθ᾽ ὁνδήποτ᾽ οὖν τρόπον.
Michel 545° (ii/B.c.) gives a good ex. οἴτρόπος = *‘ manner
of life,’ as in Heb 13°, if we can trust the supplement,
ζηλωτὴς δὲ γινόμενος τῶν ἀρίστων συνῳκείου τὸν μὲν
[τρό]πον ἀρετῇ καὶ σωφροσύνῃ, τό τε ἦθος κο]σμιότητι καὶ
εὐσ[χη]μοσύνῃ : cf. also 7G XII. 7 4088 ἤθους κοσμιότητι
καὶ τρόπων ἐπεικείᾳ.
τροποῴορεω
τροποφορέω.
For this verb which is read in Ac 1318 from LXX Deut
181 B* = “bear another’s manner,” cf. Οἷς. ad Aft, xiii.
29. 2 Tov τῦφόν pov, πρὸς θεῶν, τροποφόρησον. See s.v.
τροφοφορέω.
τροφή,
“*nourishment,” ‘‘ food” (Mt 3¢ e¢ saefe): cf. P Petr III.
46 (4)8 (Ptol.) τῆς els τὴν τροφὴν τῶν μόσχων ὀλύρας, “rye
for the food of calves,” P Tebt I. 568 (c. B.c. 130-121)
οὐκ ἔχομεν ἕως τῆς τροφῆς τῶν κτηνῶν ἡμῶν, ‘we have not
so much as food for our cattle” (Edd.), P Ryl II. 229!
(A.D. 38) περὶ τῆς τροφῆς τῶν χοιριδίω(ν), cf. 383, P Fay 115°
(A.D. τοι) ἀγόρασον ἡμῖν δύωι συνγενῆ χυρίδια εἰς τροφὴν
εἰς ὑ( -- οἷγκον, ‘buy us two pigs of a litter to keep at the
house ” (Edd.), P Oxy IV. 70578 (a.D. 210-20) εἰς συνωνὴν
χίόρτ]ου ἡ πρόσοδος κατατεθήσεται cis τροφὰς καὶ δίαπά-
vas... , ‘‘for the purchase of hay, the revenue of which
shall be devoted to the maintenance and support. . .”
(Edd.), P Tebt II. 6004 (iii/a.p.) ἀφ᾽ ὧν] ἀναλίσκομεν εἰς
τροφὰς Kal θυσίας, P Oxy VI. 938? (iii/iv A.D.) cited s.z.
évedpevw, and BGU IV. 1024¥- 16 (iv/y a.p.) τῆς θυγατρός
pou [τ]ελευτησάσης, ἀπεστερήθην τῶν τροφῶν, ‘*when my
daughter died, I was deprived of my means of support.”
Ἡ tpodeta (not in LS§) in the same sense occurs frequently
in the nursing-contracts BGU IV. 1058, 1106 αἱ. (B.c. 13),
and for τὰ τροφεῖα in a similar connexion see 26. I. 29712
(A.D. 50) where a nurse acknowledges that she has received
τὰ τροφεῖα kal τὰ ἔλαια καὶ τὸν ἱματισμὸν Kal τᾶλλα ὅσα
καθήκει δίδοσθαι τροφῴ.
Τρόφιμος,
“‘Trophimus”’ (Ac 204 a/.), as a proper name, occurs in
P Oxy VIII. 1160? (late iii/iv a.D.) κυρίῳ pov πατρὶ
᾿Ωριγένης Τρόφιμος πολλὰ χαίρειν, and in the inserr. J/agn
122 (6)" (not later than iv/a.D.), PAS ii. 3859, αὐ.
The word in its sense of ‘‘ foster-child ” may be illustrated
from P Oxy X. 1284" (A.D. 250) ἀπὸ τῆς ἑαυτοῦ τροφίμί(ου)
μηίτρός), ‘from his foster-child’s mother,” 26. VI. 903%
(iv/A.D.) ἅμα τῶν τροφίμ[ω]ν pov, ‘along with my foster-
daughters.” For © τρόφιμος (as frequently in comedy),
“the young heir,” see Menander ᾽᾿Εἰπιτρέπ. 160: cf. Fragm.
5317 where there is a τ". 7. Τρόφιμε.
τροφός.
For ἡ τροφός, which Paul uses with such effect in 1 Thess
27 (cf. LXX Gen 358, a/.), note P Lond 951 zerso} (late
iii/A.D.) (= III. p. 213) where, with reference to a newly
arrived infant the father-in-law or mother-in-law decrees—
τ]ὸ βρέφος ἐχέτω τροφόν: ἐγὼ yap οὐκ ἐπιτρέπω τῇ
θυγατρί μου θηλάζειν. Cf. P Flor Il. 1792 (a.p. 263)
“Hpaid. γενομένῃ τροφῷ ἀπόλυσον οἴνου δίχωρα δύο, and
from the inscrr. BCH xviii. (1894), Ρ- 145 (B.C. 240).
In Kabel 2477 (i/ii A.D.) τροφός = μήτηρ, but in Pedagia-
Legenden p. 231° ἡ δὲ Πελαγία κάτω κύψασα ἐχωρίσθη τῆς
ἑαυτοῦ τροφοῦ, the meaning must be simply “nurse” from
the contrasted μήτηρ in the next line.
For a good ex. of a συγγραφὴ tpoditis or a contract
entered into with the nurse (cf. Avchiv i. p. 123) to supply
her with the necessary τροφεῖα, see BGU IV. 1106 and the
643
Tpvyaw
documents which follow: also P Oxy I. 371:10 (a.p. 49)
(= Selections, p. 49) ἐγένετο ἐνθάδε ἡ τροφεῖτις εἰς υἱὸν
(cf. Ac γ51, Heb 1°) τοῦ ΠΠεσούριος. τοῦ πρώτου ἐνιαυτοῦ
ἀπέλαβεν τὰ τροφεῖα.
The Hellenistic τροφέω, which Phrynichus (ed. Lobeck,
p- 589) views with such suspicion, is found in BGU III. 8594
(1i/A.D,) ἐϊἸτρόφησεν kal ἐτιθήνησεν ἡ τοῦ ᾿Αμμωνίου δούλη
Δημητροῦς, and 35 (cf. Radermacher Gr. p. 84f.).
τροφοφορέω,
“bear like a nurse,” takes the place of τροποφορέω
(g.v.) in Ac 1318, following LXX Deut 13! Ba: but cf.
Blass ad Ac /.c.—‘‘non video quomodo formari potuerit
τροφοφ.᾿"
τροχός,
κα wheel” (Jas 3°: see Hort Comm. ad 1., Field Notes,
p- 237): cf. P Oxy X. 129213 (c. A.D. 30) Toy τροχὸν τῆς
μηχανῆς, “the wheel of the machine,” P Ryl II. 22811
(i/A.D.) Spyavo(v) tpox(od) τὸ εἰς κόπτειν, ‘machinery of
the wheel for cutting’’ (Edd.), P Flor 11. 218! (a.p. 257)
εἰς κατασκευὴν τροχοῦ ἑνὸς TOU. . κάρνου, ‘for the con-
struction of one wheel of the car,” P Oxy XII. 147516 (A.D.
267) ὃ τροχὸς ὁμοίως συνερευκὼς ἐκ pepov{a}s, ‘the water-
wheel likewise partly in disrepair” (Edd.), and P Lond
1215 57 (a spell—iii/A.p.) (=I. p. 112) λαβὼν πηλὸν ἀπὸ
τροχοῦ [κε]ραμικοῦ pitov . . .
For the verb τροχάζω, which is condemned by the Atticists
(Lob. Phryn. p. 582 f.), cf. Preisigke 5748° (Christian)
ἔσχον... παρὰ σοῦ... Tas avvdvas, ds τροχάζω ὑπὲρ τοῦ
σοῦ μέρους, and for τροχίσκος 70. 53074 (Byz.). Τροχιλλέα
or τροχελλέα, the ‘reel’ of a mill occurs in BGU IV. 111624
(B.C. 13) μύλωι Te Kal τροχιλλέᾳ, and P Oxy III. 502%° (A.D.
164) τοῦ προκειμένου φρέατος τροχελλέαν σὺν σχοινίῳ
καινῷ, ““1ΠῈ reel of the aforesaid well provided with a new
rope” (Edd.).
τρύβλιον,
“bowl” rather than ‘“‘dish” (AV, RV), Mt 2633, Mk
14°°, and LXX Numb γ13 α΄. The word is found in
Aristoph., e.g. Ach. 278 εἰρήνης ῥοφήσει τρύβλιον, and
Alexis fr. 14224 (in a medical prescription).
Tpvyao,
“*gather in” the crop (Lk 6%, Rev 1418): cf. P Petr II.
40(0,5 (ili/B.c.) ylvwoké pe τρυγήσοντα τῆι 8 τοῦ Παῦνι,
“take notice that I shall have my vintage on the 9th of
Payni” (Ed.), PSI IV. 3455 (B.c. 256-5) τρυγᾶν μέλλουσιν
τῆι Ks, P Ryl II. 130% (A.p. 31) ἐτρύγησαν ἐκ τῶν
καρπῶν οὐκ ὀλίγην ἐλᾶν, ‘they gathered of the fruits a
quantity of olives’? (Edd.), P Flor II. 2365 (A.D. 267)
ἐπιμελῶς οὖν τρυγᾶτε, and P Oxy VI. 940% (v/A.D.) ἵνα μὴ
δόξωμεν διώκειν τοὺς ἄλλους τοὺς μήπω τρυγήσαντας, “that
we may not seem to press hardly upon the others who have
not yet gathered the grapes” (Edd.).
For tpvyéw, see the late P Oxy XVI. 18594 (vi/vil A.D.)
ἤρξαντο τρυγεῖν τὴν ἄμπελον αὐτῶν : for tpvyn, see P Ryl
II. 15718 (A.D. 135) πρ[ὸ]ς μόνας τὰς ἡμ[έ]ρας τῆς τρύγης,
‘for the days of the vintage only,” P Fay 133 (iv/a.D.)
ἵνα τὴν διαταγὴν τῆς τρύγης ποιήσηται, ‘that he may
τρυγὼν
make arrangements about the vintage”: for τρυγία, ““πενν,
raw wine,” see BGU II. 4179 (ii/iii A.D.) tpvyla χρῶμαι:
for τρύγησις, see PSI IV. 434 verso (B.C. 261-0), 2. VII.
807%? (A.D. 280) ; and for tpvyntikds, see P Strass I. 401
(A.D. 569) ἑορτικὰ kal τρυγητικά.ἁ In MGr τρυγητής,
“*reaper,” is popularly used for the month of September
(Thumb “ands. p. 359).
τρυγών,
“turtle-dove’’ (Lk 24). In Aristeas 145 mention is
made of περιστεραὶ τρυγόνες as winged creatures which may
be eaten.
τρυμαλιά,
a LXX word denoting a ‘‘hole” or ““ perforation” in ἃ
rock (e.g. Judg 65), is employed by Mk in the proverbial
saying, 107°: Mt (1974) and Lk (1835) substitute τρῆμα with
τρύπημα asa v./. in Mt (DL).
Τρχβέαυσε
It is worth noting that this proper name, which is of
interest in the early history of the Christian Church (Rom 161°,
Acts of Paul and Thecla ; cf. Lightfoot Philippians, p. 173 f.)
is found in a i/A.D. list of names belonging apparently to
Crocodilopolis, P Lond 604B*5? (c. a.p. 47) (= III. p. 84) :
it also occurs of three different persons in the Alexandrian
papyri from the age of Augustus (BGU IV. r105%°, 11197,
11621%) : see further P Oxy II. 320 (a.p. 59), P Fay 495
(A.D. 138), P Ryl II. 1115 (A.p. 161), and 20. 2225 (ii/A.D.).
The corresponding masculine name Τρύφων is also very
common: e.g; Pi Oxy WILT. 1132* (c. Asp: 162): it is
interesting to observe that in BGU IV. 10987 and 1140?
(Augustus) it is the name of a Jew, as in Justin’s Dialogue.
τρυφάω,
“live a luxurious life,” occurs in the NT only in Jas 5°,
The word appears on the left-hand margin of P Lond 973d
(ili/A.D.) (= IIT. p. 213) —]v καὶ τρυφᾶν. Cf. the sepul-
ταῦτα τοῖς φίλοις λέγω"
παῖσον, τρύφησον, ζῆσον' ἀποθανεῖν σε δεῖ.
See also s.v. ἐντρυφάω.
τρυφή,
“luxury” (Lk 725, 2 Pet 213): Sy// 418 (ΞΞ3 888)134
(A.D. 238) θερμῶν ὑδάτων λουτρὰ οὐ μόνον πρὸς τρυφὴν
ἀλλὰ καὶ ὑγείαν καὶ θεραπείαν σωμάτων ἐπιτηδειότατα.
For adj. τρυφερός, see BGU IV. τοδοῖϑ (iii/A.D.) σιππίονυ
τρυφεροῦ.
Τρυφῶσα.
Like Τρύφαινα (7.7.), Τρυφῶσα is by no means confined
to Rome (Rom 1615), see e.g. Jag 160°, 3031, 304° (cited
by Thieme, p. 41).
τρώγω,
orig. of animals, ‘‘munch,” ‘‘ crunch,” ‘eat audibly,”
then of men, ‘feat vegetables, fruit, etc,’’ as in Herod. ii.
37, and then ‘‘eat” generally. The word, outside the
Fourth Gospel (6°4 a/.), is found in the NT only in Mt 2438
644
,ὔ
τυγχάνω
(the Lukan parallel 1727 here substitutes ἐσθίω) : cf. Sy//
805 (=* 1171)19 ἔδωκεν εὔζωμον νήστῃ τρώγειν. Other exx.
are P Lond 121% (ili/A.p.) (=I. p. 89) ψυχρὰ τρώγοντα
κατακαίεσθαι, and Preisigke 5730° (= P Bouriant 1150) a
school-exercise of iv/v A.D. containing a saying of Diogenes
who, when he saw a certain man eating (ἔσθοντα), remarked
— νὺξ τὴν ἡμέραν τρώγει. There seems no good reason
for assuming the survival of any difference in meaning be-
tween the two verbs that supplied a present stem for φαγεῖν :
but see Haussleiter in Archiv fiir lat. Lexicographie ix.
(18g6), p. 300ff. In MGr τρώ(γ)ω is the usual word for
Sea tam
In one of the Klepht ballads edited by Abbott Sozgs p. 22,
the verb is used to denote security. The famous Andritsos,
besieged in the great Monastery,™ ἔτρωγε κ᾽ ἔπινε, while his
enemies stormed at the gate. For the comp. ἐπιτρώγω cf.
P Oxy IX. 11851! (Ως. A.D. 200) παῖδα τὸν μεικρὸν Set ἄρτον
ἐσθίειν, ἅλας ἐπιτρώγειν, ὀψαρίου μὴ θινγάνειν, ‘a little boy
must eat bread, nibble besides some salt, and not tovch the
sauce’’ (Ed.). For τραγήματα = ‘the dessert”? or δευτέρα
τράπεζα (secunda mensa, bellaria), see Cagnat IV. 10008
(ii/B.C.).
τυγχάνω.
(1) Τυγχάνω, properly “hit” as of hitting a mark, comes
to be used in the sense “hit upon,” ‘light upon,” and
thence ‘‘obtain’’ c. gen. rei, as in Ac 267%, 27% a/.: cf.
P Petr 11. 13 (19)® (mid. iii/B.c.) τυχεῖν σε πάντων τῶν
καλῶν, P Lond 4219 (B.c. 168) (=I. p. 30, UPZi. p. 300)
σοῦ παραγενομένου τεύξεσθαί τινος ἀναψυχῆς, P Kyl IT.
6515 (B.C. 672) τυχεῖν δ᾽ αὐτοὺς ὧν προσήκει, “that they
should receive also the proper penalty” (Edd.), 24. 12915
(A.D. 30) τοὺς τὸ τοιοῦτο διαπράξαντας τυχεῖν ὧν προσῆκόν
ἐστιν, ““τπαὶ the authors of the crime receive due punish-
ment ”’ (Edd.), and P Giss I. 4! (a.p. 118) (= Chres¢. I.
p: 474) μόλ[ις τ]υχόντες ταύτης THs εὐεργεσίας.
(2) For the verb equivalent to little more than εἰμί, cf.
P Oxy VII. 107038 (iii/A.b.) σὺ αὐτὴ μήτη!ρ] τυγχάνουσα
τοῦ τέκνου ἡμῶν, ‘you yourself as the mother of our child”
(Ed.), and 25. X. 126529 (A.p. 336) κ[ἀϊκείν ζοδυ τυγχά-
(ν)οντος ἱερέως τῶν αὐτῶν ἱερέων, ‘‘ who was himself one of
the said priests ’’ (Edd.).
(3) The verb is common in the papyri c. partic., though
such a phrase as “1 happen to be” is avoided by NT writers
(see Pro/eg. p. 228): PSI V. 50215 (B.c. 257-6) Ζωίλος μὲν οὖν
ἐτύγχανεν συμπεριοδεύων Τελέστηι, P Lond 4278 (B.c. 168)
(= 1. p. 31, UPZi. p. 300) ἡ μήτηρ Tov τυγχάνει βαρέως
ἔχουσα, and P Strass I. 51° (A.D. 262) ἐκ παλαιοῦ χρόνου
τὴν γεωργίαν ἐνπιστευθεὶς ἐτύνχανεν.
(4) For τυγχάνω c. inf. cf. P Petr III. 53(.1)5 (iii/B.c.)
ἀ[λΊλ᾽ οὐ τυχὼν ἐπιδείξειν, [π]ρὸς βίαν ἔχεται, ‘but since
he did not succeed in clearing himself, he is forcibly de-
tained,” PSI I. 394(aA.D. 148) τυγχάνω ἠγορακέναι tr Car) ov
θήλειαν παρὰ Avookdpov, P Grenf II. 57 (A.D. 168) tTvy-
χάνεις ἔχειν ἐν μισθώσι τὴν ἐπικει[μέν]ην σποράν, and
P Fay 1361° (Christian—iv/A.D.) ἄμινον ὑμᾶς ἐν τοῖς ἰδίοις
οἷς ἐὰν τύχοι εἶναι ἢ ἐπὶ ξένης, ‘‘it is better for you to be in
your homes whatever they may be, than abroad ” (Edd.).
(5) The part. τυχών --Ξ ‘“‘common,” ‘‘ordinary,”’ as in
Ac 1911, 282, 3 Macc 37, may be illustrated by P Hib I. 447
,
τυμπανίζω
(B.C. 253) οὐ γὰρ ὡς ἔτυχεν περὶ τούτων τὴν σπουδὴν ποιεῖ-
ται ὃ διοικητής, ‘‘ for the dicecetes is showing no ordinary
anxiety with regard to this’ (Edd.), P Tebt II. 283%%
(B.C. 93 or 60) πληγὰς πλήους εἰς τὸ {εξὶ τυχὸν μέρος τοῦ
σώματος, ‘numerous blows upon various parts of the body”
(Edd.), P Ryl Il. 136%? (A.p. 34) ὕβριν μοι συνεστησάτωι
(=eato) οὐ τὴν τυχοῦσαν, “he subjected me to no
common outrage ” (Edd.), BGU I. 36° (ii/iii a.p.) ὕβριν οὐ
τὴν τυχοῦσαν συνετελέσαντο, Τ Oxy VI. 8991" (A.D. 200)
εἰς ἔνδειάῆν με οὐ τὴν τυχοῦσαν περιστῆναι, “1 am hence
reduced to extreme poverty” (Edd.), and 7. VIII. 1121
(A.D. 295) οὐκ ὀλίγος κίνδυνος οὐδὲ ἡ τυχοῦσα ἐπιστρέφεια,
“no small danger and no ordinary severity” (Ed.). Cf.
τυχόντως in P Fay 127 (c. B.C. 103) ο[ὐ] τυχόντως πλεῖστα
κακολογηθείς, ‘being abused in the most unmeasured
terms.”
(6) The impersonal acc. abs. τυχόν (cf. 1 Cor 16°) occurs
in the iv/B.c. letter, written on a leaden tablet, which
Deissmann (21.4.83, p. 151) reproduces, where, in asking for
certain articles of clothing, the writer adds—rvxdv ἀποδώσω,
“‘upon occasion I will return them.” For the pleonastic
τυχὸν tows see Menander ᾿Εἰπιτρέπ. 287. MGr retains
this use in tuxév(e), ‘ perhaps.”
(7) For the strong perf. tér(e)vxa Heb 85 N° ΒΕ, cf.
PSI VII. 816° (ii/B.c.) ἔσομαι τετευχὼς τῆς παρ᾽ ὑμῶν
ἀ[ντιλήμψεως ἢ, similarly P Tebt II. 2831 (B.c. 93 or 60),
and from the inscrr. Prieze 119° τέ]τευχεν (i/B.Cc.) and
10887 τετευχέναι (B.C. 129) (cited by Routffiac Recherches
p- 27). See also Deissmann BS p. 190, and Proleg. pp.
56, 154-
(8) It is significant that the word τύχη is not found in the
NT. For the goddess Τύχη, as characteristic of the
Hellenistic Age, see Rohde Graec. Roman., p. 276ff., and
for τύχη, ‘the good which a man obtains by the favour of
the gods,’ see BGU IV. 11417° (B.c. 13) ἐρωτῶ σε οὖν Kal
παρακαλῶι kal τὴν Καίσαρος τύϊχη]ν σε ἐξορκίζω, and
similarly P Fay 245 (A.D. 158).
τυμπανίζω.
The perfective of this expressive word (Heb 1138) occurs
in P Par 11 verso® (B.C. 157) μὴ ἀποτυπανισθῶσιν, “lest
they should be tortured by beating”: cf. Joseph. ς. dpiov.
1. 148 ἀπετυμπανίσϑη.
For the subst. τύμπανον, which in the LXX renders 7A
(cf. Thackeray Gr. i. p. 38), see P Hib I. 5413 (c. B.c. 245)
ἀπόστειλον δὲ ἡ[μ]ῖν καὶ Ζηνόβιον τὸν μαλακὸν (cf. 1 Cor
6°) ἔχοντα τύμπανον καὶ κύμβαλα καὶ κρόταλα, ‘‘send me
also Zenobius the effeminate with a drum and cymbals and
castanets” (Edd.). In the fragmentary P Lond 968 (iit/A.p.)
(=III. p. xlix) there is an entry ὑπὲρ συμφωνίας τυμπάνων.
Τυμπανιστής occurs in the late P Bilabel 951*9 (vii/a.D.).
In MGr τούμπανο is a ‘‘timbal.”
* τυπικῶς,
‘*by way of example ’’ (1 Cor 10"). Preisigke Worterd.
cites the corresponding adj. from P Masp 11. 67154 verso?
(vi/A.D.) καὶ Tov ὅρκον καὶ τὰ τυπικά, ‘ici le serment et
les sceaux”’ (Ed.).
645
/
τιπος
τύπος,
from meaning originally the ‘‘mark” of a blow (cf.
Jn 2075), came to denote the “stamp” or the “figure”
which a stamp bears, and hence ‘‘ pattern,” ‘* model,”’ and
finally ‘‘type” in the Biblical sense of a person or event
prefiguring someone or something in the future (cf. Zz V.
vi. p. 377 ff.). The word has equally varied meanings in
the papyri. The following may serve as illustrations—-
ἔ (1) “pattern”: P Tebt II. 34275 (late ii/a.p.) κοῦφα
ἀρεστὰ τύπῳ TH προκί(ειμένῳ), pots in good order of the
aforesaid pattern,” and P Lond 112248 (ς. a.p. 254-268)
(Ξ: 11. p. 211, P Flor 11. 187*) τὸν τύπον τὸν τοῦ
ἐλαιουργοῦ π[α]ράδος, if the word is read correctly (see the
editor's note). Ἵ
See also P Lond 19178 (c. A.D. 330-340) ὅπως ἐφάρῃς
τὰς Xipds σίου πρὸς τὸν δεσπότην θαιὸν ὡς τοίπως (1.
τύπος) σταυρῶ, “that you may lift up your hands to our
Master God, in the semblance of a cross’’ (Ed. : see his
note).
(2) “plan”: P Oxy XII. 146012 (A.D. 219-20) dues
κα[ταχωρισθῆ]ναι τύπῳ τῷδε, ‘‘to be registered on the
following plan,” and P Flor III. 2791" (lease of land—
A.D. 514) κατὰ τὸν αὐτὸν τύπον.
(3) ‘‘form,’’ ‘‘manner of writing”: P Flor I. 278i. 20
(iii/A.D.) τῷ αὐτῷ τύπῳ καὶ χρόνῳ, ‘of the same contents
and date,’’ with reference to a letter (cf. Ac 232°).
(4) “decree,” “‘rescript”: P ἘΝῚ II. 758 (judicial
proceedings—late i1/A.D.) ζητηθήσεται ὁ πόρος αὐτο[Ὁ],
ἤδη μέντοι τύπος ἐστὶν καθ᾽ ὃν ἔκρεινα πολλάκις, ‘let
an inquiry be made into his means ; only there is a principle
according to which I have often judged ”’ (Edd., who point
out that τύπος may equally well be taken = ‘‘pattern”),
and the vi/vii a.p. P Lond 7747 (=I. p. 234) μηδὲ
αἰτῆσαι θεῖον καὶ πραγματικὸν τύπον πρὸς τήνδε τὴν
διαθήκην.
«
(5) ‘‘sentence,”’ “ decision’’: P Oxy V1. 8931 (Ξ Chrest.
II. p. 722) τῷ τύπῳ τῶν ἀξιω[. Ἰπίστων ἀνδρῶν, ‘by the
sentence of the honourable men,” and 16. XVI. 1o11145
δοῦναι τύπον εἰς THY συγχώρησιν, “ give a decision.” See
also the difficult 76. 1829" (c. A.D. 577-9?) with the editors’
note,
(6) From the inscrr. we may cite OG/S 383%!2 (mid.
i/B.C.) τύπον δὲ εὐσεβείας... παισὶν ἐκγόνοις τε ἐμοῖς
«νὸν ἐκτέθεικα, cf. 1 Tim 4132, and the use of the word to
denote the ‘‘ models” in silver of different parts of the body
presented as votive-offerings to the healing god: see
Roberts—Gardner p. 161 with reference to C/4 II. 40318
(iii/B.c.).
(7) For the verb τυπόω cf. P Oxy I. 6713 (a.p. 338)
φρόντισον Tas κατὰ νόμους αὐτοὺς παραγγελίας ὑπο-
δέξασθαι ποιῆσαι ἔνν[ο]μόν τε τυπωθῆν[αι] τὴν [το]ῦ
δικαστηρίου προκάταρξεινί --οιν), “take care to enforce the
precepts of the law, and to have the preliminary proceedings
of the court conducted under legal forms” (Edd.), also the
magical P Lond 1215®? (iii/a.p.) (=I. p.'102) ἵνα τυπώσηται
τὴν ἀθάνατον μορφήν, and P Giss I. 5414 (iv/vy a.D.)
(= Chrest. 1. p. 498). In MGr τύπος is ‘‘type,” ‘‘ form
of language,” while τυπώνω = “1 print” (Thumb Zazdb.
P- 359):
,
TUTT®@
τύπτω,
“strike,’’ is not so common as we might have expected,
but see P Lond 44? (B.c. 161) (=I. p. 34, UPZ i. p. 140)
ἀνῶσαί τε kal οὐ μετρίως σκῦλαι ὑβρίζοντας Kal τύπτοντας,
P Ryl II. γγ59 (Α.Ὁ. 192) πάσης τῆς ἐνεστώσης ἔτυψέ με
ὃ ᾿Αχιλλεύς, 74.19 οὔτε ἔτυψα αὐτὸν οὔτε ὕβρισα, and P
Grenf II. γδ19 (A.D. 307) ἐπιτυχόντος τοῦ βοηθοῦ αὐτοῦ
ἐμ[οἱ ὑ]π’ αὐτῶν αἰκιζοίμένῳ] καὶ τυπτομένῳ: For the
vulgar form τυπτέω, see Radermacher Gr. p. 84.
Τύρανγος,
“Ὁ Tyrannus” (Ac 199), as a proper name is common, e.g.
P Oxy 11. 2921 (ε. A.D. 25) (= Selections, p. 37), P Lond
g19d? (A.D. 175) (III. p. 29), and BGU IV. tors? (a.p.
222-3). The name is borne by a freedman of the Emperor
Claudius, a physician, in J/agn 113: see also 7d, 122 ε19, 11,
On its application to the Phrygian deity Mén, cf. Cumont
Relig. Orient. p. 75 (Engl. tr. p. 61). For Τυραννίς, as
the name of a woman, see P Strass I. 739 (iii/A.p.) with the
editor’s note.
rupee,
“blind” (1) literally : P Cornell 2278 (census roll—early
1/A.D.) Σωβθίτης τυφλός, P Oxy XII. 14467 (A.D. 161-
210) “Qpov τυφλοῦ, P Hamb I. 224 (Christian gravestone
inscr.—iv/A.D.) Y]t# θεοῦ μεγάλοιο... . ὃς τυφλοῖσιν ἔδωκας
ἰδεῖν φάος ἠελίοιο, and from the inserr. Sy// 802 (=3 1168)38
(c. B.C. 320) χωλοὺς Kal τυφλοὺς ὑγιεῖς γίνεσθαι ἐνύπνιον
ἰδόν[τας μόϊνον. (2) metaphorically: P Oxy I. 999 (Α.Ὁ. 55)
646
Τύχικος
τυφλῆς ῥυμῆς, ““α blind alley,” and similarly 26. X. 12768
(A.D. 249).
rupldon,
“make blind.’’ For a literal ex. of this verb, which in
the NT is used only metaphorically (Jn 124° a/.), see P Lond
V. 170884 (A.D. 567?) ἐτυφλώθη δὲ ὁ αὐτὸς ἤτοι τῆς
ὁράσεως ὑστερηθείς, and C. and B. ii. p. 386 No. 23215
(time of Caracalla or Alexander Severus) μηδεὶς δ᾽ οὖν
πλούτῳ τυφλωθεὶς [Kod]pa ppovelrw. The subst. τύφλωσις
occurs in Diog. Oenoand. p. 639.
τυφόω,
metaphorically ‘‘am puffed up,” ‘‘am haughty,” is con-
fined in the NT to the Pastoral Epp. (1 Tim 3°, aZ). For
the subst. todos=‘‘ conceit,” “vanity,” cf. Οἷς, ad Att. xiii.
29. 2 (cited 5.7. τροποφορέω), Vett. Val. p. 150 ἵνα μὴ δόξω
διὰ τῦφον ταῦτα ποιεῖν, and for the adj. τυφώδης, see 26.
pp. 25, 124, and cf. Durham Afenander, Pp. 97.
τυφωνικός,
““tempestuous” (Ac 2714), For Τυφῶν, ‘the malignant
demon far excellence of magic,” see P Osl I. 1% 4 (iv/a. D.)
ἐλθέ, Τυφῶν, ὁ ἐπὶ τὴν ὑπτίαν πύλην καθήμενος, with the
editor’s note p. 33 ff.
Τύχικος,
or Τυχικός, ‘‘ Tychicus,” a Chnistian ‘ of Asia” (Ac 204),
and companion of Paul (Eph 621, Col 47), No ex. of the
name is cited by Preisigke in his Wamenbuch.
Ὑ
ec , « 8
ὑακίνθινος---ὑγιαίνω
ὑακίνθινος.
Tn its only occurrence in the NT, Rev 917, ὑακίνθινος
appears to denote a dusky blue colour as of sulphurous
smoke (cf. πύρινος and θειώδης in the context). The adj. is
found in PSI III. 183° (a.p. 484) διάλιθον διαφόρων
ὑακ[ινθίνων Kal πιναρίων.
ἑάκινθος,
used of a precious stone in Rev 217°, perhaps the
“sapphire” (RV marg.). The word occurs as a proper
name in P Giss I, τοῦ (iii/A.p.), PSI 111. 1944 (a.p. 5662).
ὑάλινος,
“‘glassy ” (Rev 45, 157): cf. the fragmentary P Petr III.
42 H (7) (iii/B.c.) Jéodtvnv γενέσθαι kal ῥυτόν, a gift from
Philonides to the King, and Sy//® 1106153 (c, B.c. 300)
ἀνέθηκα δὲ kal ὑαλίνα[ς φιάλας τέσσαρας.
ὕαλος, ἡ,
**glass.” This Attic form is retained in the NT (Rev
211821, cf. Job 2817). For the adj. cf. P Oxy X. 12948
(ii/ili A.D.) ὑάλαι λάγυνοι ὃ ὕγειαι, ‘4 glass flasks in sound
condition.” In P Fay 1344 (early iv/a.D.) the word is used
of ‘‘some hard transparent stone” (Edd.). Note the
irregular termination ὕαλας in P Lond 402 verso!3 (B.c. 152
or 141) (ΞΞ 11. p. 11), and the adj. ὑελοῦς in P Fay 10 417.
(late iii/A.D.) λαγύνων ὑελῶν μεικ[ρῶν] πλευρῶν ὑελῶν δ.
See also Moulton G7. ii. p. 67.
ὑβρίζω.
The sense of wanton insult or contumely underlying this
verb (cf. τ Thess 2? with Milligan’s note) is well brought
out by P Tebt I. 167 (B.c. 114) ὡς Fv ὑβρισμένος οὐ μετρίως]
ὑπὸ ᾿Απολλοδώρου, ‘how he was grossly insulted by
Apollodorus” (Edd.), P Oxy 11. 28117 (a.p. 20-50) οὐ
διέλειπεν κακουχῶν pe καὶ ὑβρί[ζ]ων kal τὰς χεῖρας ἐπιφέρων,
“continually ill-treated and insulted me, using violence
towards me” (Edd.)—a wife's complaint against her hus-
band, P Oxy VIII. 1120° (early iii/a.p.) a petition by a
“feeble widow woman ”’ (γυνὴ χήρα Kal ἀσθενής) against a
man who had committed an outrage on her son-in-law—
κατὰ τοῦ ὑβρίσαντος αὐτὸν HiSaipovos, 6. NIT. 14052
(iii/A.D.) a rescript of Severus guaranteeing the recipient
against both loss of status and corporal punishment—* δὲ
ἐπιτειμία σου ἐκ τούτου οὐδὲν βλαβήσεται, οὐδὲ εἰς τὸ σῶμα
ὑβρεισθήσει, “your citizenship, however, will in no way be
injured thereby, nor will you be subjected to corporal punish-
ment” (Edd.), Preisigke 431729 (c. A.D. 200) yeydpvepat kal
Part VIII.
|
647
ὕβρισμαι. . παρὰ πάντων τῶν συνπολιτῶν, P Lond 1914!
(A.D. 3353) τὸν μονάριν ἩΗρακλίδην δύ[σα]ντες (1. δήσαντες)
καὶ ὑβρίσαντες, ‘‘ Heraclides the keeper of the hostel they
bound and maltreated ” (Bell), P Oxy XVII. 215425 (iv/a.p.)
ἵνα... μὴ ὑβρισθῶ παρὰ τοὺς πάντας, ‘that I may not be
insulted before them all,” and OG/ZS 315177.: (B.c. 164-3)
ἡ θεὸς ἐπιστραφεῖσα τῶν ἑαυτῆς ἱερέων ὑβρισμένων Kal
ὑ[βριζομ])ένων.
A milder sense is found in BGU IV. 114114 (B.c. 14)
ὑβρίσαι pe πρὸς γέλωτά por τοῦτο ἔγραψας. MGr βρίζω,
as well as ὑβρίζω, ‘I scold.”
ὕβρις.
For this strong word (sce s.v. ὑβρίζω), cf. the marriage
contract P Eleph 18 (B.c. 311-10) (= Selections, p. 3) where
it is provided that the husband shall not bring in another
woman ἐφ᾽ ὕβρει of his wife. See also P Fay 1217 (c. B.c. 103)
ἤγαγον μεθ᾽ ὕβρεως καὶ πληγῶν, “they dragzed me away
with insults and blows,” P Ryl II. 1361} (a.p. 34) ὕβριν por
συνεστησάτωι οὐ τὴν τυχοῦσαν, ‘‘he subjected me to no
common outrage’ (Edd.)—complaint of an assault, 26. 1458
(A.D. 38) πλείστας ὕβ[ρι]ς τοῖς παρ᾽ ἐμοῦ συντελῶν,
ing insults on my dependants” (Edd.), P Oxy II.
(A.D. 186) οἰόμενος ἐκ {τούγτου παύσασθαι αὐτὴν
ἐμὲ ὕβρεων, ‘expecting that this would induce her
her insults ” (Edd.).
For ὕβρις as nearly always “ἃ sin of the strong and
proud,” see Murray Greek Epic p. 264 ff: cf. Headlam
Herodas, p. 86.
“*heap-
2370-5
Tay eis
to stop
ὑβριστής
“emphasizes the element of outrageous disregard of other
men’s rights’ (Parry ad 1 Tim 11%): cf. Rom 139 and a
valuable note by Hort /as. p. 95). The adj. ὑβριστικός
occurs in Vett. Val. p. 1778 in conjunction with ἀναιδής,
ὑγιαίνω,
“κἀπὶ in good health,’’ is very com:mon in private letters,
e.g. (a) at the opening—BGU II. 4233 (ii/A.D.) (= Se/ectzons,
p- 90) πρὸ μὲν πάντων εὔχομαί σε ὑγιαίνειν, or (Ὁ) at the
close—P Oxy IV. γ45}0 (c. A.D. 1) ἀ[σ]πάζου πάντας τοὺς
σοὺς καὶ σεαυτοῦ ἐπιμέλου ἵν᾽ ὑγιαίνῃς : cf. Herodas VI. 97
ὑγίαινε, ‘‘good-bye” or ‘‘ good-night,” with Headlam’s
note.
For a metaph. usage, as in the Pastorals (1 Tim 11° a/.), cf.
P Oxy II. 291° (A.D. 25-26) προέγραψ[ά σοι] ἀνδραγαθι[ν]
καὶ ἀπαιτεῖν plex pt ὑγια[Π νων παρ[α]γένωμαι, “1 have
already written to you to be firm and demand payment
83
ε ,
ὑγιὴς
until I come in peace” (Edd.), and Menandrea p. Wipe
οὐ]χ ὑγιαίνεις, “you are not in your senses.”” MGr
γιαίνω, ‘I heal, cure.”
ὑγιής.
For ὑγιής, “sound,” ‘ whole,” applied to material
objects, cf. P Petr III. 46(1)%® (iti/B.c.) ὅση ἂν ἧι ὑγιής,
“all the sound οποϑ᾿-οἴ bricks, P Oxy II. 27818 (hire of a
mill—a.p. 17) τὸν μύλον ὑγιῆι Kal ἀσινῆι, ‘the mill safe,
and uninjured,” 7, I. 113 (ii/A.D.) ἐκομισάμην πάνθ᾽
boa... ὑγιῆ, “1 received everything safely,” Syll 40
(Ξ 3 98)? (B.c. 415-13) mlOJou . . . ὑγιᾶς “whole wine-
jars,” and 76, 804 (=* 1170)?° (ii/A.D. ?) ἐπέφλευσε τὴν
χεῖρα. . per’ ὀλίγον δὲ ὑγιὴς ἡ χεὶρ ἐγένετο (cf. Mt 12).
With the metaph. usage in Tit 28 cf. P Tebt I. 2170.
(B.c. 113) (= Chrest. I. p. 389) φροντίζειν, ὅπως καὶ τἄλλα
γέν]ηται κατὰ θερείαν ἐξ ὑγιοῦς, ‘take care that all else is
rightly done in the summer ’’ (Edd.), P Amh IT. 655% (late
i/A.D.) ὀμνύομεν .. . εἶ μὴν ἐξ ὑγειοῦς καὶ ἐπ᾽ ἀληθείας
ἐπιδεδωκ[έ]ναι τὴν παράδειξιν, and similarly P Oxy IT. 2551
(a.p. 48), 26. VIIL. 111074 (a.p. 188). The corr. use of the
adv. is frequent, e.g. 7. VII. 1024%% (A.D. 129) where with
reference to a grant of seed-corn to a cultivator it is provided
ἣν καταθήσεται εἰς τὴν γῆν ὑγιῶς ἐπακολουθούντων τῶν εἰωθό-
των, ‘‘he shall sow it on the land in good faith under the
observance of the usual officers” (Ed.), 26. 103118 (a similar
document—A.D. 228) ὑγιῶς καὶ πιστῶς, 76. 1. 844 (mid.
iii/a.D.), where a strategus on entering office undertakes to
distribute the public λειτουργίαι ὑγιῶς kal πιστῶς, “* honestly
and faithfully,” and zd. iX. 118738 (A.D. 254). MGr γερός
(from ὑγιηρός), “sound,” “strong.”
ὑγρός.
With the use of the adj. = ‘‘sappy,” ‘‘ green,” in Lk 235),
cf. its application to ‘‘raw” pitch in BGU II. 544° (time
of Antoninus) πίσσης ὑγρᾶς, and P Oxy XIV. 17538
(a.D. 390). For the more general meaning ‘‘ wet,”
“moist,” cf. P Fay 331 (A.D. 125-6) ὑγροῦ Altpoy, ‘<a litre
of water,” and the account of a cure at the temple of
Asclepius in Epidaurus, Sy/Z 804 (=* 1170)?" (ii/A.D.)
χρείμενος μὲν τοῖς ἀλσὶ Kal τῶι νάπυ[ι] ὑγρῶι ἤλγησα.
See also ΡΘ1 ΙΝ. 4425 (iii/B.c.) with reference to an ἀμφί-
ταπος or Egyptian rug (cf. Prov 71%) fraudulently damped to
make it heavier—6o δὲ σταθεὶς (‘‘ weighed ”) ἐχθὲς ἔτι ὑγρὸς
ἣν, and Gnomon 232 (¢. A.D. 150) (= BGU V. p. 37) ἐπὶ
ὑγροῖς (** Fliissigkeiten ”’) οὐκ ἐξὸν δανίζε[υ]ν.
3» ἐς
ὑδρία,
“ἐᾷ water-pot” (Jn 25 a/.): P Oxy III. 502%? (a.p. 164)
ὑδριῶν καὶ ὅλμου, ‘the water-pitchers and trough” (Edd.).
The word is frequently extended to denote a ‘“‘jar” or
‘‘hot ” of any kind, even one for holding money: cf. PSI
IV. 4288? (iii/B.c.) ῥοῶν (‘pomegranates’) ὑδρία a, P Oxy I.
155% (vi/aA.D.) ὑδρίας ἄρτων πέντε, “‘five pans of bread,”
Michel 833° (B.C. 279) χαλκοῦ ἐπισήμου παντοδαποῦ ἐν
ὑδρίαι, and Sy// 300 (=* 646)°° (B.C. 170) ὑδρίας σὺν
ἀργυρίω[ι : see Rutherford VP, p. 23. The dim. ὑδρεῖον
occurs in BGU 1. 1175 (a.p. 189) ὑ[πάρχ]ει μοι. . -
ὑδρῖον.
048
υἱοθεσία
ὑδροποτέω,
“drink water.” For this NT Gar. εἰρ. (1 Tim 535), cf.
Epict. iii. 13. 21 ἀσίτησον, ὑδροπότησον. On the more
correct form ὑδροπωτέω, see Lob. Phryn. p. 456, Moeris
Ῥ. 380.
ὑδρωπικός,
“ἐ afflicted with dropsy” (Lk 145), one of the terms to
which Hobart (p. 24) appeals in support of the “" medical ”
vocabulary of Luke, but it should be noted that, in addition
to the passages cited in 1,58, the adj. occurs in Polyb. xiii.
2.6: ct. JBL xlv. p. 205. For the subst. ὑδρωπία, not in
1.58, see Vett. Val. p. 10577.
ὕδωρ.
A few miscellaneous exx. should serve to illustrate this
common word—P Cairo Zen III. 594671 (iii/B.c.) τὸ
ὕδωρ ἀφίομεν, ‘we release the water,” PSI IV. 406%°
(iii/B.c.) χαλκῖα δύο ὕδατος, 75. 429% (iii/B.c.) τὸ ὕδωρ ἐκ
τῆς διώρυγος, P Bilabel 4915 (beg. ii/B.c.) ὥλκασσον
(‘draw ἢ) δὲ τὴν τρ[οφὴν ἐκ τοῦ ὕδατος, P Fay 110! (A.D.
94) το[ὺ]ς é[Aat]avas τὸ δεύτερον [ὕ]δω[ρ] λουϊσ]άτωσαν,
“have the olive-yards washed over a second time” (Edd.),
BGU I. 2469 (ii/iii ap.) ade (2. ἁλὶ) καὶ ἄρτῳ Kal ὕδατι,
P Oxy II. 2341} τ
κρόκον ὕδωρ ἐπιστάξας, ‘‘drop on saffron water” (Edd.),
and P Amh II. 143}? (iv/A.D.) διὰ τὴν ἀφορμὴν τοῦ ὕδατος,
‘“ because of the flow of water.”
ὑετός,
“rain.” With Heb 67 cf. the use of the corresponding
verb in the prayer of the Athenians cited in M. Anton. v. 7
σον, ioov, ὦ φίλε Zed, κατὰ τῆς ἀρούρας τῆς ᾿Αθηναίων
καὶ τῶν πεδίων, ‘ Rain, rain, O dear Zeus, upon the corn-
land of the Athenians and their meads”’ (Haines).
υἱοθεσία,
“adoption.” Deissmann (&' p. 239) has drawn attention
to the frequency of the phrase καθ᾽ υἱοθεσίαν in the inscrr.,
which ‘‘lets us understand that Paul [Rom 815, Gal 4° a/.]
was availing himself of a generally intelligible figure when
he utilised the term υἱοθεσία in the language of religion.”
Exx. are Priene 37? (ii/B.c.) Evpavlokos Καλλιξείνου, καθ᾽
ὑοθίεἸσίαν δὲ Νικασιδάμου, Sy// 269 (= * 586)" (B.C. 196)
Νικαγόρας Παμφ[ίλιδα, κα]θ᾽ ὑοθεσίαν δὲ [Nixaydpa, 20.
555 (= 5. 977)7 (end 1i/B.c.) Τιμ[ό]θεος Σωσικλεῦς, κατὰ δὲ
ὑοθεσίαν Ισοπόλιος. See also Hicks CR i. p. 45f., lil.
p. 333, and fora literary ex. Diog. Laert. iv. 9. 53 νεανίσκων
τινῶν υἱοθεσίας ποιεῖσθαι.
From the papyri we may cite P Oxy IX. 12068 (A.D.
335) ὁμολογοῦμεν Apis [μὲν ὅτ]ε “HpaxAjjs καὶ 7 γ[υ]νὴ
Ἑϊσάριον ἐκδεδωκέναι σοὶ τῷ ᾿Ὡρίωνι τὸν ἐξ [ἡμ) ῶν υἱὸν
ἸΠατερ[μοῦθ]ιν ὡς ἐτῶν δύο εἰς υἱοθεσίαν, ἐμὲ δὲ τὸν
[[Ὡρίων]α ἔχειν [τοῦτ]ον γνήσιον υἱὸν πρὸς τὸ μένειν αὐτῷ
τὰ ἀπὸ τ]ῆς διαδοχῆς τῆς κληρονομίας μου δίκαια, “ we
agree, Heracles and his wile Isarion on the one part, that we
have given away to you, Horion, for adoption our son
Patermouthis, aged about two years, and I Horion on the
other part, that I have him as my own son so that the
et
vios
rights proceeding from succession to my inheritance shall be
maintained for him” (Ed.): cf. 14,1620, and the editor’s
introduction. We may further cite P Lips I. 2813 (a.p.
381) (= Archiv iii. p. 173 ff.) ὥσ]τ᾽ ἐμὲ τὸν [ἀ]δελ[φ]ὸν
αὐτοῦ Σιλβανὸν .. . ἔχειν [πρὸς ?] υἱοθεσίαν : cf. 1.17, 2, 24,27,
This last papyrus shows also the verb vioBeréw,?* τῶν ἐμῶν
πραγμάτων κληρονόμον υἱοθετηθέντα pot. For υἱοποιέομαι
see Gnomon 41 (¢ A.D. 150) (= BGU V. p. 21).
vids.
The literal sense of this word, ‘‘ male issue,” is too
common to require illustration, but for a wider usage (as in
the case of πατήρ, μήτηρ, τέκνον) we may cite such passages
as P Giss I. 681 (time of Trajan/Hadrian) “Apows ᾿Απολ-
λωνίῳ τῶι υἱῶι χαίρειν, and P Strass I. 21 (a.p. 217) διὰ
τοῦ viijod pod Αὐρηλίου, where the context makes it clear
that it is not a son ‘‘after the flesh’’ who is intended, and
similarly P Oxy IX. 121g? (iii/A.D.) with the editor’s
introduction. :
Υἱός with the gen. in such expressions as υἱὸς τῆς
βασιλείας, vids τοῦ φωτός, may be illustrated from the
inserr., e.g. PAS ii, 2 (reign of Nero) vids πόλεως, Jagr
167° (time of Vespasian) υἱὸς τῆς πατρίδος, 75. 1561? (iv/A.D.)
vids τῆς πόλεως. The usage is naturally regarded as
Hebraistic, but, as the above exx. prove, is not un-Greek,
and may be explained on what Deissmann (4S p. 161 ff.)
calls ‘‘ the theory of analogical formations.”
For a definitely spiritual sense of the word, cf. P Lond V.
1658! δ. (iv/A.D.) TO ἀιμνήτῳ vid "Αμίμωνι] ᾿Αντώνιος ἐν
K(upt)w χαίρειν... ἀγαπητὲ υἱέ, P Giss I. 1035 (iv/A.D.)
χαίρειν, and P Grenf 11. 931 (vi/vii A.D.) 6 μεγαλοπρεπέ-
στατος ὑμῶν υἱὸς ὁ κόμες ἔγραψέν por. It is startling to
find the title @ υἱὸς τοῦ θεοῦ, round which so many sacred
associations have gathered, applied to the Roman Emperors,
as in the following reff. to Augustus—BGU II. 543° (s.c.
27) ὄμνυμι Καίσαρα Αὐτοκράτορα θεοῦ υἱόν, P Tebt II.
38221 (B.c. 30-A.D. 1), Ρ. Οτεηΐ II. 404 (A.D. 9) ἔτους
ἐνάτου καὶ τριακοστοῦ τῆς Καίσαρος κρατήσεως θεοῦ υἱοῦ,
“the thirty-ninth year of the dominion of Caesar son of
god,” and /d/de iii. 174 (A-D. 5) Καῖσαρ θεοῦ vids
Σεβαστός, interesting as coming from the Emperor himself.
On the significance of the title as referred to Christ, see
Deissmann BS, p. 166 f.
ὕλη.
Hort’s contention (ad Jas 3°, cf. p. 104 ff.) that ὕλη, when
applied to living wood, “is either woodland as opposed
to mountains and cultivated plains, specially the rough
bushy skirts of the hills, or brushwood” may be supported
by PSI VI. 5778 (b.c. 248-7) τήν τε γῆν ἐϊκάθαρα ὑπάρχου-
σαν ἢ] ὕλης μεστήν.
The word is used in the account of a purchase of wood
P Cairo Zen I. 591124 (B.C. 257) ξύλων ὧν ἠγόρακεν ἐκ τῆς
ὕλης : cf. also P Lond 166 4,4 (a.D. 186) (ΞΞ 11. p. 106) ἐφ᾽
ὕλ(ης) καινῆς, wood for the sluice-gates of an embankment,
and P Oxy XIV. 16744 (iii/A.D.) ποίησον τὴν ἄκανθαν
καταβληθῆναι Kal τὴν ὕλην αὐτῆς βάλε εἰς τὸν Tpustvov,
“have the acacia tree cut down and throw the wood into
the . εὐ (Edd.). For the meaning ‘‘ furniture,” see
649
«ε ἡ
ὑπάγω
P Oxy XVI. τροιϑὸ (a Will—vi/a.p.) τὴν ἐν τῷ οἴκῳ μου
πᾶσαν ὕλην ἀπὸ κεφαλαίου μέχρι ἐλαχίστου τινός, “all the
furniture in my house from the chief pieces down to the
smallest item ”’ (Edd.).
It may be noted that in P Par 479 (B.c. 152-1) (= Selec-
tions, p. 22) ἐνβέβληκαν ὑμᾶς εἰς ὕλην μεγάλην, Wilcken
(UPZ i. p. 334) understands ὕλη as = ‘‘mud,”’ “slime” :
cf. ὑλίζω, “41 filter, strain,” in P Lond 4671 (iv/a.p.) (=I.
Ρ- 67).
“Y μέναιος,
“* Hymenaeus,” a back-sliding Christian (1 Tim 12°, 2 Tim
217). For the adj. ὑμέναιος (from Ὑμήν, “the god of
marriage ᾽᾽) cf. the sepulchral inscr. Pyezsigke 67064—
οὐδ᾽ ἐτέλεσσα
νυμφιδίων θαλάμων εἰς ὑμέναια λέχη.
ὑμέτερος.
On the comparative rarity of the emphatic ὑμέτερος in the
NT, cf. Blass Gr. p. 168: in Paul in particular it is largely
ousted by ὑμῶν (in the position of the attribute). From the
papyri itis sufficient to cite P Cairo Zen II. 592408 (B.c. 253)
φροντίσας ὅπως ἀσφαλῶς μετὰ τῶν ὑμετέρων (sc. ἡμιόνων,
““mules”’) ἀποσταλῶσιν ὡς ὄντες ᾿Απολλωνίου.
ὑμνέω.
For the trans. use of this verb ‘‘sing to the praise of,”’ as
in Ac 16%, cf. OGZS 56° (B.c. 238) ὑμνεῖσθαι δ᾽ αὐτήν
(sc. τὴν θεάν), and Sy// 721 (= ὃ. 662)!" (c. B.C. 165-4) τούς
τε θεοὺς... Kal τὸν δῆμον τὸν ᾿Αθηναίων ὕμνησεν. for
ἃ curious ex. of a vi/A.D. Byzantine hymn, see P Lond 1029
(= III. p. 284): the verb tpvodoyéw is found in line ὃ.
ὕμνος,
“a Ἡγιηη ᾿᾿: OG/S 56° (B.c. 238) ots ἂν ὕμνους οἱ
tepoypapparets γράψαντες δῶσιν τῶι ὠιδοδιδασκάλωι, P
and P Oxy I. 13074 (vi/A.D.) ὕμνους ἀθανάτους ἀναπέμψω
τῷ δεσπότῃ Χριστῷ.
For the compound ὑμνῳδός, “singer of hymns,” cf. Perg
52319 ὑμνῳδ]οῦ θεοῦ Αἰγούστου, and 16. 374% ὑμνῳδοὶ θεοῦ
Σεβαστοῦ καὶ θεᾶς Ρώμης with Frankel’s commentary ad /.
on the functions of the ὑμνῳδός. See also Deissmann 24 Z?,
Pp: 349.
ὑπάγω.
In its Johannine occurrences ὑπάγω is almost always
= ‘‘go away,’’ as distinguished from πορεύομαι ‘‘go ona
journey”: see Abbott /o#. Voc. p. 142ff., where it is
pointed out that before the Last Discourses our Lord never
uses πορεύομαι of Himself, except in Jn 1111, where the
reference is primarily to a literal journey into Judaea. For
ὑπάγω, ‘‘go away,” ‘go back,” in the vernacular we may
cite P Oxy X. 12911! (A.D. 30) ᾿Απολλὼς Θέωνος ὑπάγει
αὔριον, BGU 11. 4504 (ii/iii A.p.) ὕπαγε ὅπου [ἐστὶ] Oaus,
ἵνα πέμψῃς [αὐτὸ]ν πρὸς ἐμέ, P Tebt II. 4174 (illiterate—
ili/A.D.) ἤδη εἴ]ρηχέ σοι ὁ {a} πα[τ]ήρ σου [σου ἐξερχομένου
ὅτι ὕπαγε πρὸς τὸν Μῶρον καὶ εἴδε τί λέγει περὶ τῆς
᾿Αντινόον, ‘‘your father already told you, when you were
e ,
ὑπακοὴ
leaving, to go to Morus and see what he says about
Antinoe” (Edd.), and 24. 422° (iii/A.b.) ἐρῖς Ταωσᾶτι ὕπαγε
[{π|] μετὰ Μέλανος πρὸς Νεμεσᾶν, ‘tell Taosas to go with
Melas to Nemesas,” and P Oxy XII. 1477? (question to
an oracle—iii/iv A.D.) εἶ μένω ὅπου ὑπάγω ; ‘shall I remain
where I am going ?”’
The word is avoided by Luke, perhaps, as Abbott (ze? s.)
suggests, because of its variety of usage in the vernacular,
meaning ‘‘go on” or ‘‘come on,” as well as ‘‘go back’”’:
see e.g. P Ryl II. 2367 (a.p. 256) ἄλλην μίαν τετραονίαν
ἀπόστειλον εἰς τὴν πόλιν ἀντὶ τοῦ "Akn els ὑπηρεσίαν τῶν
ὑπαγόντων βαδιστῶν καὶ ἵππων, ‘send another team of
four donkeys to the city in place of Akes to carry fodder
for the riding donkeys and horses coming up”’ (Edd.).
In P Par 6” (B.C. 129), if the restoration is correct, the
verb is used of ‘‘ raising” or ‘‘ bringing up” a legal action—
ἐπεὶ οὖν ὑπ[άγω] (Ὁ) κατὰ ἸΠοήριος, ““ puisque j’intente action
contre Poéris” (Ed.), and in P Michigan 33813 (iii/A.D.) it
refers to the conduct of business—Kah@s yap ὑπάγιί = et),
**for he is doing well.” The same letter gives us another
ex. of the sense ‘‘go away” (wf supra), ὃ οὗ ἔπεμψα[ς] αὐτὸν
ἐν πλ[ο]ήίῳ ὑπάγοντι is Ταπόσιριν, ‘‘ where you sent him in
a boat making for Taposiris’’ (Ed. ).
For the trans. use, which does not occur in the NT,
cf. the Klepht Ballad (Abbott Songs, p. 188)—
χίλιοι τὸν ᾽πήγαιναν ᾿μπροσϑὰ kal πεντακόσιοι ᾽πίσω,
“ἐᾷ thousand men led him in front and five hundred
followed behind.”
Besides πηγαίνω, παγαίνω, MGr has the forms πάγω,
πάω, πάνω, “I go”: see Thumb Handbook, p. 349.
ὑπακοή.
According to Grimm-Thayer this subst. = ‘‘ obedience”
(Rom 615, a/.) ‘is not found in prof. auth.,”” but we may
cite, though it is late, P Strass I. got! (A.D. 569) μεθ᾽
ὑπίερτάτης ἀρετῆς καὶ ὑπακοῆς ἐν πᾶσι το] [ς] ὀφελίμοις
ἔργοις τε καὶ λόγοις. The word is found in Ev. Petr. 9 καὶ
ὑπακοὴ ἠκούετο ἀπὸ σταυροῦ [ὅ]τι Nai, where Swete
understands it as = ‘‘ response” or ‘‘refrain,’’ in accordance
with a common use of the verb in early Christian literature.
ὑπακούω.
(1) ‘‘listen,” ‘‘attend’’: P Hib I. 785 (B.c. 244-3)
οὐδέποτε ὑϊπα]κήκοας ἡμῶν, ‘you have never listened to
me” (Edd.) (cf. Ac 1213): cf. P Cairo Zen III. 5936715
(B.C. 240) εἰ μὲν οὖν διείλεξαι τῶι Κι ράτωνι kal ὑπακήκοε,
“ΕἼΓ therefore you have spoken to Kraton and he has given
his assent.” (2) ‘‘answer”: P Petr III. 44(4)7 (iii/B.c.)
Hipdrar ἔγραψα, οὐθὲν [δὲ ὑπακούσαντος ἠναγκάσθην [τὴν
θ]ύραν κλεῖσαι, P Oxy I. 8γ}3 (A.D. 342) ὀμνύω. . ὑπα-
κούοντα ἐν πᾶσι τοῖς πρός με ζητουμένοις περὶ τοῦ ναυκλη-
ρίου, “1 swear that I will answer all inquiries made to me
concerning the vessel” (Edd.), (3) ‘‘submit,” ‘‘ obey”:
P Tebt I. 2455 (B.C. 117) οὐδ᾽ οὕτως ὑπήκουσαν, ‘still they
did not obey” (Edd.), P Hamb I. 29° (a.p. 94) κληθέντων
τινῶν. . καὶ μὴ ὑπακουσάντων, and similarly 7. 7, P Flor
I. 6%4 (A.D. 210) ἐὰν οὖν. . , κληθεὶς μὴ ὑπακούσῃς ἔσται
τὰ ἀκόλουθα. .., ‘if, when you are called, you do not
obey, the consequences will be. . .”, P Oxy VI. 900°
(A.D. 322) ὑπακούειν kal ἡμεῖν τοῖς ἐνχιρισθεῖσι πλῖστα
650
tee
δημόσια ἐπιτάγματα, ‘to render obedience to me who have
been entrusted with so many public burdens” (Edd.), and
P Lond V. 17118 (A.D. 566-573), where a husband describes
his wife as drakovotons μοι kal φυλαττούσης μοι πᾶσαν
εὔνοιαν, cf. 7). 17271 (A.D. 583-584).
ὕπανδρος,
“‘under the authority of a husband” (Rom 7?), is found
in the LXX (Sir 9%), Polybius (x. 26, 3), and other late
writers. Cf. MGr παντρεύω, “1 marry.”
ὑπαντάω,
“‘meet,” c. dat. pers. (ef. Proleg. p. 64), as in Mt 8% a/.:
cf. P Lond 32° (beg. viii/A.D.?) (= 1. p. 230, Chrest. 1. p. 40)
ὅστις οὖν ὑπαν[τ]ήσῃ αὐτοῖς ἐκ τῶν ὑπουργῶϊν. Other
exx. of the verb are P Oxy IX. 119616 (a.p. 211-12)
ὑπαντῶν τοῖς γεινομένοις μηνιαίοις, ‘‘ presenting myself at
the regular monthly statements” (Ed.), and BGU I. 321?°
(A.D, 216) τῇ δὲ ἀποδόσει μέχρι viv οὐχ ὑπήντησαν. Cf.
also ὑπαπαντάω in P Strass II. τοι" (i/B.c.) καλῶς
ποιήσεις ὑπαπαντήσας ἡμῖν τῆι ἵ.
ὑπάντησις,
‘a going to meet.’’ For the verbal phrase construed c.
dat., as in Jn 1215, cf. P Giss I. 74° (ii/a.D.) Σ αιρήμονα
ἐξεληλυθέναι] εἰς ὑπάντησιν Οὐλπιανῶι (according to the
amended reading in Preisigke’s Worterb. s.v. ὑπάντησις).
The word seems to be synonymous with ἀπάντησις (7.2. :
cf. Proleg. Ὁ. 14, n.4), though, according to Lightfoot
(Notes p. 69) ἀπάντησις is simply ‘‘meeting,’’ while
ὑπάντησις involves the notion of ‘looking out for.”
ὋὙπάντησις occurs ὀὲς in Syi/ 365 (=*798)!® προσέταξε
τοῖς ἄρχουσι ψήφισμα ὑπαντήσεως εἰσηγήσασθαι, 3) aya-
γεῖν δὲ ἐπὶ τὴν ὑπάντησιν καὶ τὸν ἐφήβαρχον τοὺς
ἐφήβους.
ὕπαρξις.
For the late use of ὕπαρξις to denote ‘‘substance,”
“© property,” as in Heb 10*4, cf. P Oxy X. 127414 (iii/aA.D.)
τὴν ὕπαρξιν αὐτοῦ πᾶσαν οὖσαν τιμήματος δουκηναρίας,
‘all his property valued at two hundred thousand sesterces ”’
(Edd.). Cf, Teles p. 43° 4 ποία χρημάτων ὕπαρξις (trav)
τοιούτων ἐπιθυμιῶν ἀπολύει; In MGr ὕπαρξι means
“existence.”
ὑπάρχω.
The idea of falling back upon a ‘‘basis,’’ and hence of
continuity with a previous state, which originally belonged
this verb (cf. Hort ad Jas 215), seems gradually to have
faded in later Greek, as the following exx. show—P Petr
III. 64(4.)!* (iii/B.c.) τοῦτο (sc. τὸ ὀψώνιον) ὑπάρξει 7
τιμὴ τῶν εὑρεθέντων] παρὰ Τασύθει, ‘this will be made
up by the price of the articles discovered in the possession
of Tasuthis” (Edd.), P Hib I. γ218 (B.c. 241) τὴμ μὲν
σφραγῖδα ὡμολόγουν ὑπάρχειν ἐν τῶι ἀδύτωι, ‘confessed
that the seal was in the sanctuary”’ (Edd.), P Oxy IX.
11Sgl® (c. A.D. 117) περὶ γραφῆς τῶν τοῖς [᾿1Ι]ουδαίοις
ὑπαρξάντων, ‘about ἃ list of property which belonged to the
Jews”.(Ed.), 7. VI. 93317 (late ii/a.D.) πάντα αὐτῇ ὑπῆρκται,
“everything was provided for her” (Edd.), 2d. 90518 (a.p.
[2
ὑπείκω
170) (= Selections, p. 87) a marriage contract, where the
giver of the bride has the right of execution upon the
husband and upon all his property—ék τῶν ὑπαρχ[όϊντων
αὐτῷ πάντων (cf. Mt 19%, a/.), P Tebt II. 4187 (iii/a.p.)
εὐχόμενός σοι τὰ ἐν βίῳ κάλλιστα ὑπαρχθήσεσθαι, ‘ pray-
ing that you may have life’s greatest blessings ” (Edd.), and
the mantic P Ryl I. 2845 (iii/iv A.D.) ἐν δανίοις δὲ ὑπάρχων
ἀποδώσει (cf. Lk 7%). It may be added that the new
recension of Tobit 2 in P Oxy VIII. 1076 inserts in ver. 8
καὶ ἀπώλεσεν πάντα τὰ ὑπάρχοϊίν)τα αὐτοῦ, which is
reproduced in the Old Latin version with e¢ perdédit sub-
Stantiam suam.
In view of the above, the meaning ‘‘ being originally”
(RV marg.) cannot be pressed for ὑπάρχων in Phil 2°,
though the thought is probably present. As showing how
naturally it might arise, we may cite the letter of Claudius
to the Alexandrines, P Lond 1912°8 (A.D. 41) φύσει μὲν
εὐσεβεῖς περὶ τοὺς Σεβαστοὺς ὑπάρχοντες, ‘‘you are by
disposition loyal to the Augusti’’ (Ed.), and 26. 14... In
MGr ὑπάρχω = ‘‘am present,” “ exist.”
ὑπείκω,
“*submit,’’ is found in the NT only in Heb 1317. Moffatt
(7CC ad 1) cites by way of illustration of the context,
though the word itself is not found, Epict. Fragw. 27 τὸν
προσομιλοῦντα. . . διασκοποῦ . .
ἀκούειν χρὴ καὶ πείθεσθαι.
' ΡΩΝ;
+ εἰ μὲν ἀμείνονα,
ὑπεναντίος.
The strong sense which Lightfoot gives to this word in
Col 21 ἐξαλείψας τὸ καθ᾽ ἡμῶν χειρόγραφον τοῖς δόγμασιν,
ὃ ἦν ὑπεναντίον ἡμῖν, .““ which was directly opposed to us,”
may be illustrated from an early second century Will, P Oxy
III. 4937°, where it is enacted that no one shall be permitted
to set aside any of the provisions, or do anything opposed to
them—t] ὑπεναντίως πίοιεῖν. Cf. also P Flor I. 19
(A.D. 153) μηδ᾽ ἄλλο τι περὶ αὐτῆς κακοτεχνεῖν ὑπεναντίον
τούτοις τρόπῳ μηδενί, and an inscr. in C. and B. ii. p. 717,
No. 651 (mid. iii/A.p.) εἰ δέ τις ὑπεναντίον ποιή[σει . . .
A Christian amulet, P Oxy VIII. 11515° (v/a.p.?) designed
to ward off fever and other ills, ends with the words—8rt τὸ
ὄνομά σου, κί(ύρι)ε ὁ θ(εό)ς, ἐπικαλεσάϊμ]ην τὸ θαυμαστὸν
καὶ ὑπερένδοξον καὶ φοβερὸν τοῖς ὑπεναντίοις, ‘upon thy
name, O Lord God, have I called, the wonderful and
exceeding glorious name, the terror of thy foes” (Ed.) (cf.
Heb 10%’).
ὑπέρ.
From its original locative meaning ‘‘ over” (as in P Par
1145 (B.C. 117) τὰ μὲν ὑπὲρ [γῆς], ταῦθ᾽ ὑπὸ γῆς), ὑπέρ came
to be applied in a variety of ways.
I. c. gen. (a) = ‘‘for,” ‘‘on behalf of,” ‘‘in the place
of”: P Tebt I. 6% (B.c, 140-139) ἐπιτ]ελεῖν τὰ νομιζόμενα
τοῖς θεοῖς ὑπὲρ ἡμῶν Kal τῶν τ[έκ]νων, ‘to pay the cus-
tomary offerings to the gods on behalf of us and our
children” (Edd.), P Oxy IV. 743°° (B.c. 2) συνπροσγενέ-
σθαι αὐτῶι ὡς ἀνθομολογη(σομένῳ᾽ ὑπέρ cov οὕτως ὡς
ὑπίέρ) pov, ‘‘stand by him, as he will agree in everything
for you just as for me”’ (Edd.), and BGU I. 246} (ii/iii a..)
γυκτὸς Kal ἡμέρας ἐντυνχάνω TO θεῷ ὑπὲρ ὑμῶν. Cf. also
651
crane,
ὑπερ
with Mk 9*° the Christian P Iand I. 168 (v/vi A.D.) τὸ
νόμιμον ὑπὲρ ἡμῶν ἐστιν, and with 1 Cor 152% A/iche/ 1001: 10
(will of Epicteta—c. B.C. 200) τοῦ kal κατασκεναξαμένου
τὸ μουσεῖον ὑπὲρ τοῦ μεταλλαχότος ἁμῶν υἱοῦ Κρατη-
σιλόχου.
From this it is an easy transition to ὑπέρ in a substitution-
ary sense, as when one man writes a letter for another,
seeing that he is unable to write it for himself, e.g. P Tebt
I. 104° (B.C. 92) ἔγραψεν ὑπὲρ αὐτοῦ Διονύσιος “Eppat-
σκίου ὃ προγεγραμμένος διὰ τῇδ αὐτὸν μὴ ἐπίστασθ[αι
γρά]μματα, 7). II. 3735 (A.b. 110-1Ὲ γέϊγραφα ὑπὲρ αὐτοῦ
φάσίκοντος μὴ εἰδέναι γράμματα. will be
found s.v. ἀγράμματος, and see A. T. Robertson in Exp
VIII. xviii. p. 321 ff., where the bearing of this use of ὑπέρ
upon certain theological statements in the NT is discussed.
Note also P Oxy IV. 72275 (A.D. ΟἹ or 107) οὐκ ἐξόντος τῷ
*Ax[UAet οὐδ᾽ ἄλλῳ ὑἹπὲρ αὐτοῦ ἀπαίτησιν ποιεῖσθαι]
ἧς τῶν προκει[μ]ένων λύτρων, where ὑ]Ἱπὲρ αὐτοῦ seems
to imply acting in his name or on his behalf (cf. Wenger
12), and BGU I. 36rit1” (a.p. 184)
Φιλώτας ῥήτωρ ὑπὲρ Κασίου εἶπεν. , .: cf. Jn 115%,
Gal 315, Philem?*.
(b) = ‘‘concerning,’’ ‘‘about,” ‘‘as to,” a somewhat
colourless use of ὑπέρ, by which it is equivalent to little
more than περί, for which it is often a v./, in MSS. of the
NT (see s.v. mept) : P Par 45? (B.c. 152) (= UPZi. p. 329)
ἀπόντος μου πεφρόντικα ὑπὲρ σοῦ χρήσιμα τῶν σῶν πραγ-
μάτων, P Tebt I. 6% (B.c. 140-139) καθάπερ οὖν καὶ
πρί[ό]τεροῖν] προστετάχαμεν ὑπὲρ τῶν ἀνηκόντων τοῖς
tepo[ts κομίζεσθαι, ““ἴπ accordance therefore with our
previous ordinance concerning the dues which belong to the
temples ᾿᾿ (Edd.), 24. I. 194 (B.c. 114) ὑπὲρ ὧν ἐσήμαινες
πέμψαι γεωργῶν ἀπροσδέητοί ἐσμεν, ‘‘as for the cultivators
whom you said you were sending, I do not require them”
(Edd.), similarly 9, P Goodsp Cairo 45 (ii/B.c.) (= Se/ections,
p- 24) ὑπὲρ av ἠβουλόμεθα, ἀπεστάλκαμεν πρὸς σέ Γλαυ-
κίαν, “45 regards those things we wished, we have sent to
you Glaucias,’’ and OG/S 559 (B.c. 311) ὑπὲρ δὴ τούτων καὶ
γράψαι μοι ἐδόκει, 90%! (Rosetta-stone—B.C. 196) φροντίζων
ὑπὲρ τῶν ἀνηκόντων εἰς] αὐτὰ διὰ παντός.
Other exx.
Stelluertretung, p-
The preposition is common also in connexion with pay-
ments, e.g. P Eleph 5 vectol® (B.c. 284-3) ἐλογισάμην πρὸς
“Eppaydpav ὑπὲρ τοῦ οἴνου, P Oxy IV. 745? (c. A.D. 1) ὑπὲρ
ὧν καὶ ἔθου χειρόγραφον, ‘for which (a purchase of wine)
you drew me a bond,” 24. IT. 278° (hire of a mill—a.p. 17)
ὑπὲρ] τοῦ σημ[αι]Ἱνομένου μύλου ἑκάστου μ[ηνὸ]ς ἀργ[υρί]ου
δραχμὰς δύο τριώβολ(ον), 0. III. 5227 (ii/A.p.) ὑπίὲρ)
μισθίοῦ) ἐργίατῶν) (δραχμαὶ) ta, 2. 5145 (A.D. 190-1)
ἔσχον παρ᾽ ὑμῶν ὑπὲρ ὀψωνίου ἀργυ(ρίου) (δραχμὰς) v, “1
have received from you as my salary 400 drachmae” (Edd.),
and P Iand 377 (v/vi A.D.) ὑπὲρ συνηθείας τοῦ ῥιπαρί(ίου)
with the editor’s note. For the stronger ἀντί in connexion
with the metaphor of purchase, cf. Mk τοῦδ (= Mt 2078)
λύτρον ἀντὶ πολλῶν with 1 Tim 2° ἀντίλυτρον ὑπὲρ
πάντων : see Proleg. p. 105.
2. ἃ. acc. = “‘over,” ‘‘above,’’ ‘“‘ beyond,” lit. and
metaph.: P Hib I. 387 (B.c. 252-1) τῶν συρίων ὑπὲρ τὴν
σκηνὴ[ν] οὐσῶν, “ the Syrian cloths being above the cabin”
(Edd.), P Petr III. 6(2)*" (n.c. 236) ὑπὲρ ὀφρὺν δεξιάν,
P Tor IT. 87° (B.c. 119) ὑπὲρ ἑαυτὸν φρονῶν, P Flor I. 86+
ε ,
υπεραιρω
(i/A.D.) ἀπὸ “Ἑρμοῦ πόλ[εϊως τῆς ὑπὲρ Μέμφιν, P Ry! II.
745 (A.D. 133-5) εἰς τοὺς ὑπὲρ Κ όπτον ἀνεζλ)θεῖγ, “to visit
the regions beyond Coptos,”’ P Flor I. 57% (a.D. 223-5)
ὑπὲρ τὸν ἀριθμίδ]ν [τ]ῶν ἑβδομήκοντα ἐτῶν ἐγενόμην, and
P Oxy Χ. 1298? (iv/A.D.) ἐγὼ μόνος πάνυ ἐμαυτὸν τηρῶν
ὑπὲρ τὸν ἀσφαλήν, “1 have been keeping myself quite alone
beyond the point of safety” (Edd.). Cf. also 73. XVI.
18491 (vi/vii A.D.) play ὑπὲρ μίαν (sc. ἡμέραν), ‘day by
day.”
The gradual weakening of the construction of ὑπέρ c. acc.
in late Greek is seen in the fact that in the NT this con-
struction occurs only 19 times, as compared with 126
occurrences of ὑπέρ c. gen.: cf. Proleg. p. 105. For the use
of διά (with gen. and with acc.) for ὑπέρ in late Greek, see
Bell’s note ad P Lond 19177, where reference is also made
to Jannaris Gr. §§ 1521, 1534(c).
See as usual the monographs on the prepositions by
Kuhring, Rossberg, and Regard, as described in Abbrevia-
tions I, General.
ὑπεραίρω,
lit. ‘‘raise over.” In BGU IV. 1085? (ii/A.D.), an advo-
cate’s plea, the plaintiff ‘‘ does not press his claim beyond
the two talents ᾿᾿--οὐκ ὑπεραίρει τὴν] συντείμησιν τῶν δύο
ταλάντων. The gen. here answers to ἐπί c. acc. in 2
Thess 24, a stronger opposition. See also BGU I. 116
(ii/ili A.D.) (= Chrest. I. p. 122) ὑπὲρ ἐπικεφαλίο[υ] τῶν
ὑπεραιρόντων ἱερέων, with reference to the poll-tax levied on
the priests who ‘‘ exceeded the number of the priests’’: cf.
Wilcken Os¢r i. p. 241 f.
The verb is construed c. acc. in Sy//* 877A® {c. A.D. 200)
Td |v ὑπεράραντα [πάντας τοὺς] πρὸ ἑαυτοῦ ἡγεϊμονεύσαντ]ας,
and similarly in Aristeas 16, 290.
ὑπέρακμος,
“past the bloom of youth,” ‘‘of full age”: 1 Cor 788,
Cf. the use of ὑπερετής (not in 1,55) in P Ryl 11. 1051?
(A.D. 136) Ταρμούθιος ὑπερετής, ‘ Tarmouthis aged over 60””
(Edd.), P Oxy VII. 1030° (A.b. 212) Ἱστόρητος ὑπερετὴς
drex(vos), ‘‘ Historetus, who was past age, having no handi-
craft,’’ and similarly 75. IX. 1198° (A.D. 150). For ὑπεργήρως,
““ exceedingly old,” see P Giss I. 59! 4 (a.D. 119-120).
ned;
ὑπεράγω,
‘‘above’’: cf. the iii/A.D. Hadrumetum literary memorial,
discussed by Deissmann BS p. 273ff., where we find 88:
δρκίζω oe τὸν ὑπεράνω τῶν ὑπεράνω θεῶν : cf. LXX Ezek
1o!®, See also PSI II. 1514 (iii/A.p.) ἡ δὲ βασιλεὶς ἡ τού-
[του] γυνὴ ὑπεράνω αὐτοῦ ἀνέκειτο, and cf. Teles p. 44}
εἰ δὲ πάντων τις τῶν τοιούτων ὑπεράνω γένοιτο ἐν πολλῇ ἂν
εἴη ἀδείᾳ. On ὑπεράνω for ὑπέρ in LXX Greek see
Thackeray 67. i, p. 25.
ὑπεραυξάγω.
Compounds of ὑπέρ are a marked feature of the Pauline
vocabulary, especially in the second chronological group of
the Epp.: see Ellicott ad Eph 359, and Lightfoot Mores,
pp- 46f., 294. The present verb is found intransitively in
2 Thess 1° (Vg supercrescrt, Beza vehementer augescat, Wycl.
652
ὑπερβολή
ouer wexith): the lexicons cite Callisthenes af. Stobaeus
flor. 100, 14.
ὑπερβαίνω
is found in the NT only in 1 Thess 45, where it is best
taken absolutely = “transgress.’’ For the literal use cf,
BGU III, 1007!° +(iii/B.c.) πάντ[ες] ὑπερέβησαν εἰς τὴν
αὐλήν pov, and for the trans. sense cf. PSI VI. 685%
(iv/A.D.) ὑπερβὰς τὰ ἑξήκοντα ἔτη, P Lond 113. 155
(vi/A.p.) (ΞΞ 1. p. 201) ἔννομον ὑπ[ερβὰς] ἠιλικίαν κατὰ τίὸν
αὐτ]οῦ λόγον, and 10. V. 171178 (A.D. 566-573) εἰ ὑπερβή-
σωμαι ταῦτα τὰ ἐγγεγραμμένα. Also Aristeas 122 νομίζειν
ὑπερφρονεῖν ἑτέρους ὑπερβεβηκότες, ““1Π6 assuming of an
air of superiority over others’’ (Thackeray). In one of the
interesting letters belonging to the Gemellus correspondence,
P Fay 110% (A.D. 94), Gemellus gives instructions that a
deep trench be dug round the oil-press, ἵνα μὴ εὖ ὑπερβατὸν
ἦι Td ἐλαιουργῖον, ‘‘so that it may not be easy to walk into
the oil-press” (Edd.): cf. P Ryl II. 1386 (a.p. 34) of a
robber springing into a homestead ἐξ ὑπερβατῶν, ‘‘at a
point where ingress was possible” (Edd. ).
ὑπερβαλλόντως.
For this NT ἅπ. εἰρ. (2 Cor 1138) = ‘‘above measure,”
cf. Syil 929 (=* 685)%* (B.c. 139) διὰ τὸ ὑπερβαλλόντως
αὐτοὺς τὴν πρὸς ἀλλήλους φιλονικίαν ἐνεστάσθαι.
ὑπερβάλλω.
The meaning “‘ exceed,” ‘‘ surpass,” as in 2 Cor 319, ad., is
seen in Aristeas 84 χορηγίᾳ κατὰ πάντα ὑπερβαλλούσῃ,
“‘ with a prodigality beyond all precedent” (Thackeray), and
the address P Lond 19251 (mid. iv/a.D.) τῷ ποθινοτάτῳ
éJriothuns ὑπερβάλλοντι dara ΤΙαπνο[υτίῳ, ‘to the most
desired, excellent in knowledge Apa Papnutius” (Bell).
In P Petr III. 30° (iii/B.c.) ὑπερεβάλετο, said of a
defendant in a case, is rendered by the editors ‘‘she applied
for a postponement.” For the meaning ‘‘outbid” at an
auction, cf. P Hal I. 14% (iii/B.c.) ὑπερβεβλῆ[σθ]αί pe ὑπὸ
Πετενύριος, P Oxy IIT. 513% (A.D. 184) ἕνεκα τοῦ ὑ[πΊ]ερ-
βεβλῆσθαι τὴν προκειμένην οἰκίαν ὑπὸ cov, and 26. XIV.
16355 (A.D. 275) βούϊλομαι ὑπερ]βαλεῖν Αὐρήλιον Σερῆν[ον,
ΕἸ wish to outbid Aurelius Serenus ” (Edd.).
From the inscrr. we may cite Sy// 684 (=%1071) Βύβων
τἐτέρει χερὶ ὑπερκεφαλά μ᾽ ὑπερεβάλετο ὁ Φόρυ[ος (“ἡ Bybon,
son of Phorys, threw me with one hand away over his
head ”)—the words being cut in very ancient characters on a
block of sandstone found in Olympia.
ὑπερβολή.
For the phrase καθ᾽ ὑπερβολήν, ‘beyond measure,”
“exceedingly,” as in Rom 715, a/., cf. P Tebt I. 234 (B.c. 119
or 114) καθ᾽ ὑπερβολὴν βεβαρυμμένοι, “1 am excessively
vexed” (Edd.), 7. 42° (c. B.C. 114) ἠδικημένος καθ᾽
ὑπερβολὴν ὑπίὸ] ᾿Αρμιύσιος, “1 have been excessively
unfairly treated by Harmiusis ” (Edd.).
Other exx. of the word are P Amh II. 3618 (c. B.c. 135)
λείπω τε τὴν ὑπερβολήν, “1 do not exaggerate” (Edd.),
P Lond τοι615 (c. A.D. 330-340) τῆς [ὑ]περβολῆς ὑμῶν,
“your superfluity » (Bell), and, with reference to extension
ε ΄-
ὑπερεῖδον
of time, ‘‘delay,” P Petr II. 13 (1:80)}5 (B.c. 258-253)
οὐ[κέρ]τι ὕστερον ὑπερβολὴν δεξομένων, apparently of con.
tractors’ receiving no further extension of time, and 26. 37
τὸ recfo™’ (iii/B.C.) ὃ yap καιρὸς οὐδεμίας ὑπερβολῆς προσ-
δεῖται.
If we can trust the restoration, a striking ex. οἵ ὑπερβολή
occurs in the famous calendar inscr. Priene 105%9! (c, B.C. 9),
where the birthday of the Emperor Augustus is referred to
in the terms—
οὐδ᾽ ἐν τοῖς ἐσομένοις ἐλπίδα λιπὼν ὑπερβολῆς], ἦρξεν δὲ
τῶι κόσμωι τῶν δι αὐτὸν εὐαγγελίξων ἡ γενέθλιος] τοῦ
θεοῦ,
‘*he has not left for those who will come after him any
hope of surpassing him, but the birthday of the god was for
the world the beginning of good tidings on his account.”
ὑπερεῖδον,
“overlook,” ‘‘look past’ (Ac 1739, cf. LXX Ps 26%, αἰ.).
The verb has the force of ‘‘look on with unconcern” in the
following exx.—P Lond 24** (B.c. 163) (=I. p. 32, ΡΖ
i. p. 117) ἀξιῶ οὖν σε μὴ ὑπεριδεῖν pe περισπώμενον, U/PZ
i. 1538 (B.C. 156) διὸ ἀξιῶ, Ἥλιε βασιλεῦ, μὴ [ὑπερ]ιδεῖν με
ἐν κατοχῆι [ὄντα, and P Meyer 115 (B.c. 144) δεόμεθα
ὑμῶν] τῶν μεγίστων θεῶν, μὴ ὑπεριδεῖν ἡμᾶς ἀπ᾽ ὀλίγων
[διαζῶντας κ]αὶ τοῖς ἰδίο (ι) -ς ἐξησθενηκότας.
ὑπερέκεινα.
This compd. adv. (cf. ἔπέκεινα), ““ beyond yonder,” is
found only in 2 Cor 101* and eccles. writers. For the form
see Blass-Debrunner § 116. 3.
ὑπερεκπερισσοῦ,
““most exceedingly” (1 Thess 310, 51% (υ.1 --ῶς), Eph
329) : for the form see Blass-Debrunner ὃ 12. 3.
ὑπερεκχύννω,
“pour out to overflowing,” pass. ‘overflow,’ run
over,” occurs in Lk 68°, and as a v./. in Joel 274. According
to Grimm-Thayer the word is ‘‘ not found elsewhere.”
> εξ
ὑπερεντυγχάνω,
“*supplicate on behalf of” (Rom 835), does not seem to
occur outside early Christian. literature: cf. Clem. Alex.
FPaed. 1. vi. 47, 4 (ed. Stahlin). To the citations of
ἐντυγχάνω (s.v.) we may add PSI IV. 340°, 3478, 3534 (all
iii/B.c.), and P Hamb I. 271° (B.c. 250) ἐπορεύθην πρὸς
τὸν Pihova eis τὴν Κοίτην καὶ ἐνέτυχον αὐτῶι περὶ τούτων,
as illustrating further the wide reference of the verb in late
Greek.
ὑπερευχαριστέω,
not a NT word, but found in Barnabas and Eusebius,
now appears in P Tebt I. 125} (B.c. 118) ὑπερευχαριστῶι,
“1 am overjoyed ” (Edd.).
ὑπερέχω.
For the metaph. usage ‘‘surpass,” ‘‘excel,” c. gen., as in
Phil 25, cf. P Cairo Zen I. 590608 (B.c. 257), where it is
said of a boy being trained for the games—oddSpa ὀλίγου
Χρόνου πολὺ ὑπερέξει αὐτῶν, ‘in an exceedingly short time
653
ὑπεροχή
he will far excel them (sc. the other competitors).”’ Cf.
Preisigke 463818 (B.c. 181-145) ὑπὲρ ὧν πλειονάκι ἐντε-
TEVXVIGY ὑπερέχων ἡμᾶς ἀπράκτους καθίστησι. In P Leid
scribed as ὁ μόνος Kal ὑπερέχων. From the inscrr. we may
cite Syi/ 540 (=%972)71 (B.c. 175-172) ἐξελεῖ δὲ καὶ τὰ
δέματα τὰ ὑπάρχοντα ἐν ταῖς στήλαις ὅσα ἂν ὑπερέχηι.
Reference may also be made to the realistic description of
Christ’s Exaltation in Hermas Sim. ix. 6---ἠἀνήρ τις ὑψηλὸς
τῷ μεγέθει, ὥστε τὸν πύργον ὑπερέχειν.
ὑπερηφανία.
For the sense ‘‘haughtiness,” ‘‘ arrogance,” as in Mk 722,
cf. Aristeas 262 πῶς ἂν μὴ τραπείη tis εἰς ὑπερηφανίαν ;
‘“how should one keep oneself from pride?”, and 24. 269.
The verb is similarly used in P Flor III. 367% (iii/a.p.)
πλούτῳ γαυρωθεὶς [Kai] πολλῇ χρημάτων περιουσίᾳ
ὑπίερη]φανεῖς τοὺς φίλους, but has a weakened sense in
P Oxy NIV. 1676%° (iii/A.D.) ἀλλὰ πάντως κρείττονα
εἶχες" διὰ τοῦτο ὑπερηφάνηκας ἡμᾶς, ‘‘but you doubtless
had better things to do; that was why you neglected us”
(Edd.). See also the intrans. use of the verb in BGU I.
4815 (iii/A.D.) ἐὰν ἀναβῇς τῃ ἑορτῇ, ἵνα ὁμόσε γενώμεθα, καὶ
μὴ ὑπερηφανήσῃς.
ὑπερήφανος
is always used ina bad sense in Biblical Greek, ‘‘ haughty,”
“arrogant”: cf. the adj. as a personal epithet in P Oxy III.
530° (ii/A.D.) ἀσπάζου. . . Λεοντᾶν τὸν ὑπερήφανον,
“salute Leontas the proud,” and the adv. in P Cairo Zen I.
59080! (B.C. 257) μαστιγῶν ἐμὲ ὑπερηφί dvs.
Commenting on Jas 45, Hort has shown how readily the
thought of personal arrogance passes into ‘‘insolence” or
‘*scorn,” the adj. thus standing midway between ἀλάζων
and ὑβριστής (cf. Rom 139). See further Trench Syz.
§ 20.
ὑπερλίαν.
This rare compound, best written as one word (Blass Gr.
p. 13f.), is probably to be understood ironically in 2 Cor
115, 12 τῶν ὑπερλίαν ἀποστόλων, ‘the super-apostles”
(cf. Lietzmann 2ZN7? ad //.).
ὑπερνικάω,
‘fam more than conqueror.” With this NT ἅπ. εἰρ. in
Rom 837, cf. the Christian epitaph Aaibe/ 1062, which
begins—
δόξης] ὀρθοτό[ν]ου ταμίης καὶ ὑπέρμαχος ἐσθλός.
ὑπέρογκος,
lit. ‘-of excessive size,” and thence extended to speech
“*big,” “arrogant,” in 2 Pet 2!8, Jude?®, the only occurrences
in the NT: cf. Assumption of Moses vil. 9 os eorum loguetur
ingentia, on which the passage in Jude depends.
ὑπεροχή.
For the metaph. use of this word ‘‘excellence,’’ ‘‘ pre-
eminence,” in 1 Tim 2? (cf. 2 Macc 311), Deissmann (BS
p. 255) cites erg 2529 (after B.C. 133) τῶν ἐν ὑπεροχῇ
ὄντων, with reference to persons of consequence. Add P
ὑπερπλεονάζω
Michigan Inv. No. 191}} (early ii/a.p.) (= Classical
Philology xxii. (1927), p. 245), where a father flatters his
son on his superiority over his brothers—oi8as ὅτι πᾶν
ῥά[διο]ν els tlots ἀ]δελφούς σου Siadopaly e]xets Kal
ὑπεροχήν, ‘you know that in everything you easily differ
from and hold pre-eminence over your brothers” (Ed.), and
Aristeas 175 πόλεων ἐν ὑπεροχαῖς, ‘eminent cities.”
The word readily comes to be used as a title of honour,
e.g. P Oxy I. 130° (vi/A.D.) οὐκ ἔχω γὰρ ἄλλην κατα-
φυγὴν εἰ μὴ τὴν τοῦ δεσπότου Χριστοῦ καὶ τῆς ὑμετέρας
ὑπεροχῆς, ‘for I have no other refuge than in the Lord
Christ and your eminence” (Edd.), a petitioner addressing
the dux of the Thebaid, and 2d. XVI. 182914 (c. A.D.
577-9 (?))-
ὑπερπλεονάζω,
‘abound exceedingly.” For this NT ἅπ. εἰρ. (1 Tim 115)
we may cite Pss Sol 51° ἐὰν ὑπερπλεονάσῃ ὁ ἄνθρωπος,
ἐξαμαρτάνει : cf. Vett. Val. p. 8517. The corr. adj. occurs
in BGU IL. 412°° (iv/A.D.) μόνον τὸ γενόμενον κεφάλαιον
αὐτῶν ἀπαίτησον καὶ μηδὲν λάβῃς παρ᾽ αὐτῶ[ν ὑἹπέρπλεον.
ὑπερφρονέω,
“fam high-minded” (Rom 12%), may be illustrated from
Aristeas 122, where the LXX translators are praised as
“cultivating the due mean” (τὸ μέσον ἐζηλωκότες κατά-
στημα), and being above conceit and the assuming of an
air of superiority over others—@oteBepévor . . . τὸ
κατοίεσθαι kal νομίζειν ὑπερφρονεῖν ἑτέρους ὑπερβεβηκότες.
ὑπερῷον,
(τό, neut. of ὑπερῷος), ‘‘ upper-chamber,”’ ‘‘roof-chamber,”
Ac 138 a/.: cf. BGU III. 999! ® (B.c. 99) τὸ ἐν TO ἀπὸ
λιβὸς μέρει ὑπερῶν (1. ὑπερῷον) a, and for a corr. use of the
vem. P Flor III. 28512 (A.D. 552) ἀνδρεῶνα. . . ἐν τῇ
δευτέρᾳ στέγῃ σὺν [ὑἹπερῴᾳ.
Other exx. of the adj. are P Oxy I. 7015 (Α΄ Ὁ: 179), a
woman declares that her father had certain rooms in a house
2) ἐς
belonging to her, including ὑπερῴους δύο, “two upper-
chambers,” 26. VIII, 1127° (A.D. 183) τὸν ὑπερῷον τόπον
τῆς ὑπαρχούσης aitw . . οἰκίας, Preisigke 61% (A.D. 216)
ἡ δὲ αἰτία τῆς κλοπῆς ἐφάνη τοῦ τόπου ὑπερῴ[ο]υ ὄντος ἐκ
τοῦ ποδώματος διατρ[ηθέϊντος τὴν κακουργίαν γεγονέναι,
P Lond V. 187412 (A.D, 605 or 613) ἀπὸ θ]εμελίων μέχρι
tov ὑπερῴων, and Sy// 804 (= ὅ1:170)}} (ii/A.D.) περιπάτῳ
χρῆσθαι ὑπερώῳ. See also Luckhard, Privathaus, p. 72.
ὑπέχω.
The metaph. usage ‘‘ undergo,” “‘ suffer,” of this verb in
Jude’, its only NT occurrence, can be readily illustrated
from the common phrase τὸ δίκαιον ὑπέχειν, e.g. P Hal I.
1468 (mid. iii/B.c.) λα[μ]βαν[ἐτήΊωσαν τὸ δίκαιον [κ]αὶ
ὑπεχέτω[σ]αν, P Petr 11. 12 (3)* (B.c. 241) ἐπαναγκάσαι
αὐτὸν τὸ δίκαιον ἡμῖν ὑποσχεῖν, “to force him to do us
justice,” and P Tebt I. 5°18 (p.c. 118) ὑπέχειν kal λαμβάνειν
τὸ δίκαιον ἐπὶ τῶν χρηματιστῶν, ‘‘to give and receive
satisfaction before the chrematistae’’: cf. P Fay 2125 (a.p.
134) ὅπ]ως τῆς ἀποθίας ἐκῖνοι τὴν προσήκουσαν δίκηϊν
ὑἸπόσχωσι, ‘‘so that the creditors may pay the fitting
penalty for their disobedience” (Edd.). See also BGU IV.
654
ὑπηρετέω
το 5 (A.D. 196) λόγον αὐτὸν ὑποσχεῖν τῶν τετολμημένων,
and P Oxy VIII. 11195} (A.D. 254) eva . . . λόγον ὑπόσχῃ
τ[ῆ]Ξς τε τῶν θείων νόμων καὶ τῶν ἡγεμο[ν]ικῶν κρίσεων
[ὕβρεως, ‘‘that he may render an account for his outrage
upon the Imperial laws and the judgements of praefects”
(Ed.).
According to Mayser Gr. II. i. p. 98 ὑπέχομαι is first
found with the meaning ‘“‘ offer,” ‘‘make a tender,” in
Roman times, e.g. P Giss I. 6'-8(A.D. 117) ἐπεὶ οὖν τοσοῦτο
τέλεσμ[α] οὐ βα[σ]τ άζουσι]. . . [ὑπ]έχομαι κατὰ τὴν
εὐεργεσίαν τοῦ κυ[ρ]ίφυ ᾿Αδριανοῦ Καίσαρος γεωργήσειν
τὰς προκιμένας (ἀρούρας), cf, M11, iii 9,
ὑπήκοος,
‘‘ obedient,” ‘‘subject.”” In a panegyrical inscr. found
ona marble throne at Adule on the Red Sea, Ptolemy III.
is described as τοὺς μονάρχους τοὺς ἐν τοῖς τόποις πάντας
ὑπηκόους καταστήσας (OG/S 5417-c. B.c. 247). Cf. CP
Herm 1. 52% 18 (iii/A.D.) κατὰ τὴν ἔμφυτον αὐτοῦ πρὸς
το[ὺς ὑπ]ηκόους φιλανθρωπίαν, P Lond 461! (iv/a.p.)
(=I. p. 70) ὑπόταξόν μοι πάντα τὰ δημόνια, ἵνα μοι ἣν
ὑπήκοος πᾶς δαίμων οὐράνιος, and 74. V. 16783 (A.D. 566--
573) ἢ δούλϊων ἡμῶν καὶ ὑπηκόων. For ὑπήκοος c. dat.,
as in Ac 79%, cf. Sy// 326 (ΞΞ * 709)15 (c. B.c. 107) σχεδὸν
πάντας ὑπακόους συνέβα γεν[έϊσϑαι [βα]φιλεῖ Μιθραδάται
Εὐπάτορι.
ὑπηρετέω,
““serve,’’ ‘‘minister to”: (a) c. dat, pers.—P Tebt II.
4201 (iii/A.D.) πάλιν σαι ὑπηρετῶ, “1 will serve you
again,” P Oxy I. 58%4 (a.p. 288) appointment of treasury
officials—8yAaSy δὲ τοιούτους αἱρεθῆναι ποιήσειτε (/.
ποιήσετε) τούτοις φρον τι]σταῖς ὑπηρετησομένους of καὶ
βασάνοις ὑποκείσονται, ‘‘you will of course take care that
only such persons are appointed to assist these superin-
tendents as are in a position to stand the test” (Edd.),
and the curious magical spell, P Lond 125 vevso18 (v/A.D.)
(=I. p. 124), for transforming a goddess into an old woman
who shall declare—éyd σοι ὑπηρετήσω.
(b) c. dat. rei—P Ἀγ] 11. 1531} (a.p. 138-161) ὑπη-
ρετήσας πράγμασι ἡμῶν καὶ ὠφέλιμος ἡμῖν, ‘has been of
service in our affairs and useful to us,” P Oxy I. 8614 (Α.Ὁ,
335) ν]αυτὴν παρασχεῖν. .. ὑπὲρ τοῦ δύνασθ[αι αἸὐτὸν
[ὑπη]ρετήσασϑαι τῇ δημοσίᾳ σιτ[οἸἹποίᾳ, ‘to provide a
boatman who shall help in the service of the public corn-
supply ” (Edd.).
[o |rovSeov (/. σπουδαῖον) τὸ πρὸς πάντας Kal νῦν ἕν τοῦτό
pe ὑπηρετήσεις, ““ knowing your goodness to all, I ask you
now to do me this one service” (Edd.), P Grenf II. 7734
(ili/iv A.D.) (= Selectzons, p. 122) π]ᾶν οὖν ποιήσετε
ὑπηρετῆσαι τὸν μέλλοντα ἐνεγκ[εῖ]ν TO σῶμα ἐν ψωμίοις,
“‘you will take every care therefore to entertain with
delicacies the man who is to convey the body’’—with
reference to certain funeral arrangements.
For the subst. ὑπηρεσία it must be sufficient to cite the
following miscellaneous exx.—P Tebt II. 30 289 (a.p. 71-2)
ἐκτελοῦντες τὰς τῶν θεῶν λειτουργίας Kal ὑπηρεσίας,
““ performing the services and ceremonies of the gods,” 26.
393” (A.D. 150) appointment of Harpalus as guard on the
ὑπηρέτης
desert. canal—rototyta πᾶσαν τὴν ὑπηρείσία]ν καὶ
[ὑδροφ]υλακίαν, ‘performing all the duties and watching
of the water’’ (Edd.), P Oxy XVII. 2123 (nomination to
office—A.D. 247-8) e[io ]5(Sopev εἰς ὑπηρεσίαν, “‘we present
for service as assistant " (Ed.), P Ryl 11. 238% (a.p. 262)
ὃ εἶχαν βουρδωνάριον εἰς ἐμὴν ὑπηρεσίαν κατέσχον, “1
have kept for my own use the mule which they had "’ (Edd.),
P Flor 11. 1577 (iii/A.b.) arrangements for the supply of
bread and τὴν ἄλλην ὑπηρεσίαν for workmen that ὑπη-
ρετούμενοι they may work with alacrity ἔχοντες TO ἀμέριμνον
τῶν τροφῶν, and P Oxy I. 927 (a.p. 335?) παράσχες eis
ὑπηρεσίαν τῆς γεουχίικῆς) οἰκίας οἴνου νέου κεράμια δέκα,
“ἐργονῖθ for the service of the landowner’s house ten jars of
new wine.”
ὑπηρέτης.
The variety of uses of ὑπηρέτης connected with the
general idea of ‘‘service τ᾿ may again be illustrated from the
papyri—P Hal I. 147 (mid. iii/n.c.) ἐνγύος μὲν παρ᾽ αὐτοῦ
λαμβανέτω ὃ πράκτωρ ἢ ὁ ὑπηρέτης παραμονῆς, P Tebt I.
45° (B.C. 113) ὑπηρέτου γεωργῶν τῶν ἐκ τῆς αὐτῆς
(Κερκεοσίρεως), ““ assistant of the cultivators of the said
(Kerkeosiris),’” P Oxy II. 25918 (A.p. 23) διὰ Βίλλου
διοικητικ[οὔ] ὑπηρέτίου, ‘through Billus, assistant to the
dioecetes,’”’ P Fay 2659 (A.D. 150) Σαραπίων ὑπηρέτης
(‘clerk ’’) μεταδέδωκα Φαμί(ενὼθ) B, P Oxy VI. 899% (a.p.
200) ὑπηρέτης ἐπή[ν]εγκα, “I, assistant, have brought the
petition,” P Oxy I. 65°": (iii/a.p.) παράδοτε τῷ ἀποστα-
λέντι ὑπηρέτ[ῃ] Παχοῦμιν. .. ὅρα μὴ κατάσχητε τὸν
ὑπηρέτην», ‘deliver up to my officer whom I have sent
Pachoumis. See that you do not detain the officer’”’ (Idd.),
and inscribed on a pillar in the market-place of Magnesia
the words τόπος ὑπηρετῶν οἰκοδόμων ἐπὶ ΤΠωλλίωνος κτλ.
(Magn 239—time of Hadrian?): see Thieme, p. 33, where
the common use of ὑπηρέτης as a cult-title along with
διάκονος and μάγειρος is noted in illustration of Lk 455. In
the same connexion Plummer (/CC ad /.) cites from Schiirer
Geschichte ii. p. 441, n.** (= H/P II. ii. p. 66f.) a Roman
epitaph to a Jew who held a similar office—
Φλαβιος Ιουλιανος ὑπηρετης
Φλαβια IovAcavyn θυγατηρ πατρι
Ev εἰρηνη ἡ κοιμησις σου.
ὕπνος.
For the significance of visions granted in sleep (cf. Gen
2810. 1 Kingd 3°), we may note the important PSI IV.
435° (B.c. 258-7) (= Deissmann ZAZ?, p. 153), where a
certain Zoilus writes to his friend and patron Apollonius—
ἐμοὶ συμβέβηκεν θεραπεύοντι τὸν θεὸν Σάραπιν περὶ τῆς
σῆς ὑγιείας... τὸν Σάραπίμ μοι χρημα[τίζει]ν πλε[ον Ἰά -
κ[ι]ς ἐν τοῖς ὕπνοις, ὅπως ἂν διαπλεύσω πρὸς σὲ καὶ
ἐμ[φανίσω σοι τοῦτ]οἵ ν] τὸ[ν] χρηματισμόν, ““1ι happened to
me, while serving the god Sarapis for thy health . . ., that
Sarapis warned me many a time in sleep that I should sail
over to thee and signify to thee this answer’: cf. P Par 45°
(B.C. 153) (= Witkowski?, p. 85, UPZ i. p. 329) ὁρῶ [[rov]}
ἐν τῷ ὕπνῳ τὸν δραπέδην Μενέδημον ἀντικείμενον ἡμῖν,
P Lond 121410 (iii/A.pD.) (=I. p. 97) εἰδέτω por. . . ἐν
τοῖς ὕπνοις, a spell for making a person talk in his sleep.
From the inscrr. we may cite OG/S 6107 (vi/A.D.) from
Part VIII.
655
e ,
UTO
above the door of a church dedicated to 5. George in Syria
Tewpylov . . . τοῦ φανέντος αὐτῷ ᾿Ιωάννῃ οὐ kad’ ὕπνον,
ἀλλὰ φανερῶς.
In the private letter Preisigke 4317γ8 (c. A.D. 200) the
writer complains to his correspondent—trrvos οὐ[κ] ἔρχεταί
μοι διὰ νυκτὸς χάρειν τῆς σῆς <<o>>ampoepaloer (/.
ἀπροαιρέσεως, *‘inconsiderateness”). For the metaph. use
applied to death see the sepulchral inser. Aazbe/ 433 (ii/A.D.)
Leginning—trvos ἔχει oe, μάκαρ. The verb is seen in such
passages as BGU IV. 1141°° (B.c. 14) μή tis ἔξω ὕπνωκε,
and P Meyer 194 (ii/A.D.) (as read by Wilcken, Archiv
vi. p. 407) ὕπνωσα εἰς Χῦσιν (-- ἐν Χύσει, name of a
village).
«Ὁ
ὑπο.
I. c. gen. = “by” (a) of person or thing after passive
verbs; P Hib I. 34? (b.c. 243-2) ᾿Αντίγονος ἀδικοῦμαι ὑπὸ
Tlatpwvos, “1, Antigonus, am unjustly treated by Patron,”
P Giss I. 414! (beginning of Hadrian’s reign) (= Chest. I.
Pp. 30) οὐ γὰρ μόνον ὑπὸ τῆς μακρᾶς ἀποδημίας τὰ ἡμέτερα]
παϊ[ντ]άπασιν ἀμεληθέντα τυγχ[άνει, and P Grenf II. 731°
(late iii/A.p.) (= Selections, p. 118) τὴν ἸΠολιτικὴν τὴν
πεμφθεῖσαν eis "Oar ὑπὸ τῆς ἡγεμονίας, ‘* Politike who
was sent into the Oasis by the government.”
(b) after neuter verbs or active verbs which carry a passive
meaning: P Oxy II. 239° (A.D. 66) ὀμνύω... μηδεμίαν
λογείαν γεγονέναι ὑπ᾽ ἐμοῦ ἐν τῇ αὐτῇ κώμῃ, “1 swear that 1
have levied no contributions for any purpose whatever in the
said village ” (Edd.), P Amh II. 784(a.p. 184) βίαν πάσχων
ἑκάστοτε ὑπὸ “Hxyoews, “1 am constantly suffering violence
from Hekusis” (Edd.) (cf. Mt 173%), and Pretsigke 1209
*AmrohNwvtos . . . ἐτελεύτησεν ὑπὸ σκορπίου.
For further exx. of ὑπό denoting cause, cf. P Tebt I. 4451
(B.c. 114) ὑ[πὸ τ]ῶν πληγῶν κινδυν[εύω]ι τῶι ζῆν, ‘in con-
sequence of the blows my life is in danger’ (Edd.), P Par
2695 (B.C. 162) (= UPZ i. p. 247) ὑπὸ τῆς λιμοῦ διαλνό-
μεναι, and 206. 4755 (c. B.c. 152-1) (= UPZ i. p. 332,
Selections p. 23) οὐκ ἔστι ἀνακύψαι pe πόποτε ἐν TH
Τρικομίαι ὑπὸ τῆς αἰσχύνης, “it is not possible ever to
look up again in Tricomia for very shame.”
2. c. acc. in the sense of ‘‘ under,” ‘‘subject to”: P Hib
I. 442 (B.C. 253) περὶ τῶν μαχίμων τῶν ὄντων ἐν τοῖς ὑπὸ σὲ
τόποις, ““σοποετηΐπηρ the native soldiers in the districts under
you” (Edd.), PSI IV. 3845 (B.c. 248-7) τῶν ὑπὸ σὲ τὴν
ὑικὴν πραγματευομένον (= -évwv), P Petr 11. 46(4)* (B.c.
200) οὔπω ὑπὸ ἱππάρχην, ‘not yet undera cavalry colonel,”
P Tebt I. 52 (B.c. 118) τοὺς ὑ[πὸ] τὴϊν βασιλήαν πάντας,
P Oxy I. 608 (A.D. 323) τοῖς ὑπὸ Οὐαλεριανὸν πραιπόσιτον
νυνὶ ἐκῖσε διατρίβουσι, P Amh 11. 1398 (A.D. 350) τοῦ ὑπὸ
σὲ πάγου, ‘the pagus under your jurisdiction,” and P Grenf
11. 978 (vi/a.D.) Tod ὑπὸ σὲ κτήματος.
Note also the construction, said to be of Egyptian origin
(Thumb Helen. Ὁ. 124), by which ὑπό is used of the
*‘Jading’’ of an animal, e.g. Fay Ostr 145 (A.D. 1) ὑπ(ὸ)
κριθ(ὴν) ὄνον ἕνα, ‘one ass laden with barley,” Meyer Ost
812 (a.D. 23) tm(d) λαχανό(σπερμον) ὄνον ἕνα, “‘one ass
laden with vegetable seed,’’ BGU I. 24876 (a.p. 70-80)
ὀνάριον ὑπὸ τρίχωρο(ν) οἴνου, ‘fan ass laden with three
chores of wine,” and P Tebt II. 42317 (early ii/a.D.)
κτήνη ὑπὸ χόρτον, “the animals laden with hay.”
84
ὑποβαλλω
3. Ὑπό is used of time = ‘‘about,” only in Ac 574 in NT,
cf. P Tebt I. 5018 (B.c. 112) ὑπὲρ ὧν ὑπὸ τὸν καὶ ρὸν παρα-
λαβὼν σέ τε καὶ “Ὥρον, ““1 therefore at the time took you
and Horus’’ (Edd.), and PSI II. 1567 (iv/a.p.?) ὑπὸ δὲ
τὴν ὥραίν.
4. For the construction with the acc. cf. also such miscel-
laneous exx. as P Oxy I. 94! (A.D. $3), price received for
slaves ἤτοι ὑφ᾽ ἕν ἢ καθ᾽ ἕνα," for one or both of them,” 7d.
III. 494° (A.p. 156) a Will in which an owner sets free
certain slaves ὑπὸ Δία Γῆν “Ἥλιον, “under sanction of
Zeus, Earth and Sun” (Edd.), similarly 16. I. 485
(A.D. 86) and 498 (A.D. 100), both as amended, P Giss I.
4774 (time of Hadrian) (= Chrest. I. p. 383) τῆς πεμφθείσης
σοι ὑπὸ τὰ ζῴδια ξυλίνης θήκης, where the editor under-
stands the reference to be to a wooden box set off with
figures of small beasts, P Oxy I. 7613 (A.p. 179) ἔχων ὑφ᾽
ἑαυτὸν πρὸς οἴκησιν, ‘owning as a place of residence,”
and P Ryl 11. 238! (a.p. 262) κτηνύδριον δὲ αὐτοῖς ἕν
γοργὸν τῶν ὑπὸ σὲ παράσχες, ‘‘give them one spirited
donkey from those in your charge ”’ (Edd.).
5. c. dat. This construction, though common in the
classical historians, is unknown to the NT, but may be
illustrated from our sources, e.g. OG/S 547° (c. B.c. 247)
τὴν λοιπὴν (γῆν) πᾶσαν ἕως Βακτριανῆς ὑφ᾽ ἑαυτῶι ποιη-
P Petr III. 77* (8.6. 238-237) ὑπὸ γεννείωι,
P Giss I. 115 (A.p. 118) (= Chrest. I. p. 523) ἐπεστάλην
εἰς τὸν ὑπό σοι νομὸν μόνος, P Oxy IV. 708% (a.p. 188)
τοῦ] καταχθέντος γόμου ἐκ τοῦ ὑπὸ σοὶ νομοῦ, ‘the cargo
dispatched from the nome under you’ > (Edd.), and P Ryl
II. $72 (early ili/A.p.) arourae covered tm ἄμμῳ.
The monographs by Kuhring, Rossberg, and Regard (see
Abbreviations I. General) should be consulted.
σάμενος,
ὑποβάλλω
in the rare sense of ‘* suborn ’’
Ac 614, where Field (/Vo/es, p. 113) cites from Stephanus
Appian 4.C. i. 74 ἐπὶ δὲ τούτοις, és ὑπόκρισιν ἀρχῆς
ἐννόμου, μετὰ τοσούσδε φόνους ἀκρίτους ὑπεβλήθησαν
κατήγοροι Tw ἱερεῖ τοῦ Διὸς Μερόλᾳ. For a somewhat
similar use of ὑπόβλητος, cf. P Oxy II. 2574? (A.D. 94-5)
ὀμν[ὑω] . - εἶνα[ι ἐκ τῆς] ᾿Ισιδώρας τὸν Θεογένην.
(io Be +] καὶ μὴ θέσει μ[ηδ]ὲ ὑπόβλητοϊν, “1 swear
that Mpeceene: is the son of Isidora, and neither adopted
nor supposititious ” (Edd.), similarly 76. X. 126634(a.D. v8),
and ib. XIV. 1630® (A.D. 222?) ᾿Ισιδώρου ὑποβλήτῳ
χρησαμένῳί -- -évov) [ὀνόματι », “Isodorus using a
name.’’ In Gnomon 7o (= BGU V.
is found in the NT only in
false
p- 28) ὑπόβλητοι
refers to ‘‘dummy”’ persons.
Ὑποβάλλω in the more literal sense of ‘‘ subject,”
submit,” occurs in P Oxy XII. 14687 (c. A.p. 258) τοῖς
κακουργεῖν προχείρως ἔχουσιν τέχνῃ. . . τοῖς ἐκ τῶν
νόμων ὡρισμένοις ἐπιτειμίοις ὑποβάλλει ἡ σὴ εὔτονος καὶ
περὶ πάντα ἀκοίμητος πρόνοια, “1Π6 wicked designs of
those who are ready to commit crimes by artifice are
subjected to the decreed penalties of the laws by your active
and in all cases unresting vigilance” (Edd.), δ. VIII.
I1o12° (A.D. 367-70) ἐὰν δὲ ῃ] βουλευτής, δημεύσει
ὑποβάλλω, ‘‘and if he is a senator, I subject him to
confiscation of property ” (Ed.).
656
ὑποδέχομαι
For the meaning ‘‘suggest,” ‘‘ prompt,” cf. 7b. XVI.
18378 (early vi/A.D.) ὑποβάλλι τῷ μεγαλοπρείπεστάτῳ),
‘*he is suggesting to his magnificence ” (Edd.). From this
it is an easy transition to ‘‘nominate,” as in ib. VI. goo®
(A.D. 332) ὑποβληθέντος ἔτι εἰς κονδουκτορίαν, ‘being
nominated besides as contractor,”’ and 8 ὑπὲρ τῶν ἐνιανσίως
eis τοῦτο ὑπ[ο]βαλλομένων, ‘fon behalf of the annual
nominees to this office.”
ὑπογραμμός,
“‘writing-copy,” and hence ‘‘ example” in 1 Pet 251], its
only NT occurrence. We can cite no ex. of the word from
our sources, but ὑπογραφή, and ὑπογράφω are very common,
e.g. P Hib I. 511 (B.c. 245) ὑπογέγρίαπτα]γι τῆς... ἐπι-
στολῆς. . τἀντίγραφ[ον, followed by a copy of the letter,
and P Goodsp Cairo 38 (iii/B.c.) (= Witkowski £/.* p. 47)
Αἰγυπτιστὶ δὲ ὑπέγραψα, ὅπως ἀκριβῶς εἰδῆις, with Wit-
kowski’s note, and the note by Wilcken in dArchzv iil.
p- 113f. See also Deissmann 4S p. 250. The formation
in-pés is discussed s.v. ἁρπαγμός.
ὑπόδειγμα.
For ὑπόδειγμα, ‘‘example,’’ as in Jas 51°, cf. BGU III.
7478 (a.D. 139) ὑπόδιγμα ἀπειθίας, Przeve 117°? (i/B.C.)
πολῶτου καλὸν ὑπόδειγμα [παραστήσας, OG/S 383718 (mid.
i/B.c.) νομίζω te αὐτοὺς καλὸν ὑπόδειγμα μιμήσασθαι,
Kaibel 4352 καλῶν ὑπόδειγμα φιλάνδρων, and Aristeas 143
χάριν δὲ ὑποδείγματος, ‘for the sake of illustration.”
The word is used of a ‘‘ specimen” in BGU IV. 114148
(B.C. 14) πρὸς ὃ ἔδειξέ σοι ὑπόδειγμα, and P Fay 12216
(c. A.D, 100) ἔπεμψά σοι ὑποδείγματα μεγάλων τεσσαρά-
κοντα, “1 sent you forty specimens of the large sort” (Edd. ;
cf. Olsson, p. 180). On the use in common Greek of
ὑπόδειγμα for παράδειγμα, see Rutherford VP p. 62.
ὑποδείκνυμι,
(1) ‘point out, show τ P Meb§ I, 2815. (c. Bsc, 104)
ἀξιοῦμεν ἐμβλέψαντα εἰς τὰ ὑποδεδειγμένα, ‘we beg you
to look into the matters indicated” (Edd.), BGU IV. 1138°
(B.C. 18) ἐκ τῶν ὑποδειχθέντ( ων) σοί.
(2) ““ inform,” *‘ warn” (Mt 37, Lk 37): P Goodsp Cairo 412
(ii/B.c.) (= Selections, p. 25) Xaptet οὖν ἀκούσας αὐτοῦ Kal
περὶ ὧν παραγέγονεν ὑποδείξας, ‘* please therefore give him
a hearing, and inform him regarding those things he has
come about,” P Oxy IV. 74358 (B.C. 2) ἵνα αὐτῷ αὐτὰ ταῦτα
ὑποδίξω, ‘in order to inform him of this,” BGU II. 417}%
"»» εἰ
es ἢ 112 διὰ τὸ καλῶς ἡμῖν τὸν ᾿Εἰλεάζαρον ὑποδεδει-
χέναι τὰ προειρημένα, ‘‘ because Eleazar has given us an
admirable exposition of the principles just mentioned ” (cf.
2 Chron 15A).
ὑποδέχομαι.
Hort’s translation of ὑποδεξαμένη, “ὁ hospitably enter-
tained,” in Jas 255. is supported by the use of the verb in
Michel τ τοῦ (B.c. 127-126), where a gymnasiarch is praised
because ὑπεδέξατο τοὺς ἀλειφομένους πάντας, ‘he enter-
tained all who were in training”; cf. 2d. τοτοἹῦ, (beg.
i/B.c.) ὑπεδέξατο τὴν σύνοδον ἐκ τῶν ἰδίων. For exx. from
the papyri see P Bilabel 48? (B.c. 126) εὔχομαι δὲ τοῖς θεοῖς,
ὑποδέω
ἵν᾽ ὑγιαίνοντά σε ὑποδέξωμαι κατὰ πολλοὺς τρόπους, P Oxy
XIV. 16431 (A.D. 298) to bring a charge πρὸς τοὺς ὑποδεξα-
[μένους αὐτὸν] kal αἰτεῖσθαι ἐκδικείαν, ‘‘against those who
harboured him (sc. a fugitive slave), and demand satisfaction, ”
and 76. XII. 1408*8 (c. a.D. 210-14) τὸ τοὺς λῃστὰς
κα]θαι[ρ]εῖν χωρὶς τῶν ὑποδεχομένων μὴ δύνασθαι πᾶ[σι
φανερόν, ‘that it is impossible to exterminate robbers apart
from those who shelter them is evident to all” (Edd.),
Ch: 38:
For the more general sense ‘‘ receive,” cf. 7. 14121°
(c. A.D. 284) τῶν πλοίων ἤδη τῶν ὑπ[ο]δεχομένων τὰ εἴδη
ἐφορμούντων, ““1πε boats to receive the supplies are already
at anchor” (Edd.), and for the subst. ὑποδοχή, ‘‘ amount
received” in connexion with taxes, see P Lond V. 1667%
(early vi/A.D.) with the editor’s note, and for ὑποδοχεῖον,
“ἃ receptacle,” see P Petr IT. 20'v- 4 (B.c. 252) λέμβον. . .
ἐν τῶι βα(σιλικῶι) ὑποδοχίωι, ‘boat in the Royal dock,”
BGU I. 301" (A.D. 151) ἀρούρας . . ἐν als οἰκόπεδα Kal
ὑποδοχῖ (1. ὑποδοχεῖα), and the numerous exx. cited ad
P Hamb I. 67. Ὑποδέκτης, ‘‘steward,’’ is seen in P Oxy
I. 13675 (A.D. 583): ch Archiv ii. p. 260f. For the
meaning ‘‘collector of taxes’’ in late Greek, cf. P Grenf
II. 94° (vi/vii A.D.) ὑποδέκτῃ ‘Eppoutddews.
ὑποδέω,
“bind under”: mid. ‘*put on,” especially of foot-gear, as
in P Lond 1217*® (iii/A.p.) (=I. p. 107) ὑποδησάμενος
Αὐκια ὑποδήματα : cf. Eph 615.
ὑπόδημα,
“shoe,” ‘‘sandal””: P Goodsp Cairo 30***- 4 (A. bp. 191-2)
ὑ(πὲρ) τιμ(ῆς) ὑποδ(ημάτων), P Oxy VI. 93629 (iii/A.p.)
éveCy>kov μοι. . ὑπόδημα, ‘“‘send me some(?) shoes”
(Edd.), PSI I. 508 (iv/v A.D.) παρασχεῖν τῷ ταυρελάτῃ τὸ
δέρμα καὶ τὸ ὑπόδημα, and from the inscrr. Sy// 560
(=* 338)*° (iv/iii B.c.) μηδὲ ὑποδήματα ἐσφερέτω, ‘let him
not take shoes” into the sacred enclosure, and similarly 26.
653 (=* 736)**, where in the regulations regarding the
Andanian mysteries it is enacted that in the processions the
sacred women are not to wear ὑποδήματα εἰ μὴ πίλινα
(‘made of felt”) ἢ δερμάτινα ἱερόθυτα.
ὑπόδικος.
For the forensic ὑπόδικος = ‘answerable to,” ‘* bring
under the cognizance of,” rather than ‘‘ guilty before,” as in
Rom 31°, cf. Michel 10098 (c. B.C. 275) ἐὰν δέ τις πα]ρὰ
ταῦτα ποιῆι, ὑπόδικος ἔστω ἐν ᾿Αμφικί[τί]οσιν, and 27).
1357°* (B.C. 300-299) ὑπόδικος ἔστω Διόδωρος ἐάν τι
πίροσ]οφείλει τῆς μισθώσεως. See also P Hal I. 1101
(mid. 1ii/B.C.) ὁ δὲ μ[ὴ ποιῶν κατὰ τὰ γεγραμ]μένα ὑπόδικο[ς
ἔστω τοῦ βλάβους (τῶι ἀδικουμένωι), and P Fay 22°
(i/A.D.) where, amongst other Ptolemaic marriage enact-
ments, certain officials are held answerable—o[t]md8tkor
(2. ὑπόδικοι) o[twoav—apparently for the dowry.
ὑποζύγιον,
ἐᾷ beast of burden,” confined in the LXX and NT (Mt 215
LXX, 2 Pet 215) to a he-ass, cf. P Cairo Zen I. 590754
(B.C. 257) (= Deissmann L.A £2, p. 162) ἀπέσταλκα.
Tap ἡμῶν... [ἄγοντα τὸν δεῖνα] ἵππους δύο...
.- τὸν
ὑποζύγια
657
ὑποκριτὴς
[ΑἹρᾳβικὰ λευκὰ δύο...
men, bringing two horses, two white Arabian asses .. «ἢ
(Deissmann), and P Hib I. 34%5 (B.c. 243-2), and 739
(same date), where ὑποζύγιον and évosare interchanged. See
also P Petr IIT. 26° (iii/B.c,) Bots ἢ ὑποζύγιον ἢ πρόβατον,
and other exx. in Mayser Gy. IT. i. p. 31.
The reference may be more general in such passages as
PSI IV. 359° (B.c. 252-1) ὑποζύγια καὶ σάκκους, P Lille 1.
135 (BC. 244-3) ὑποζυγίων πεντήκοντα ἐφεστηκότων, and P
Tebt II. 9215 (late 1i/B.c.) ἐντ[εῦθ]εν κατάγεται δι᾽ ὑποζυγίων,
“(the corn) is thence transported by beasts of burden”
(Eda.).
-» “1 have sent ΝΌΟΝ, one of our
ὑποζώνγγυμι,
“undergird,” ‘‘ frap” a ship (Ac 2717): see Hastings DB
v. p. 367. For the subst. ὑποζώνη, ‘‘a girdle,” cf. BGU
Ill. 717'° (a.D. 149) (see Berichtigungen, p. 4) ὑποζώνην
ὀναγρί(νην) μίαν, 7. 8164 (iii/A.D.) ζεῦγος ὑποζωνῶν, and
for the form ὑπόζωνον, not in 1,55, P Hamb I. τοῦθ (ii/a.p.)
ἵμαράγδινον ὑπόζωνον καὶ πάλλιον. Ὑπόζωμα is found in
ιν 537 (=* 969)72 (B.c. 347-6) μεσόμνας (‘‘shafts”), ἐφ᾽
ὧν κείσεται τὰ ὑποζώματα καὶ τᾶλλα σκεύη : see Ditten-
berger’s note.
ὑποκάτω,
““below,”’ ‘‘under,” “underneath,” as prep. c. gen.,
P Petr III. 37(4)"-2 (iii/B.c.) ὑποκάζτω τοῦ παλαιο]ῦ
x%p[a]t[os, P Lond 46348 (iv/A.D.) (=I. p. 76) ὑποκάτω τοῦ
κρίκον, and P Oxy VI. 9227! (vi/vii A.D.) τὸ φοράδιν τὸ
ἀποθανὼν ὑποκάτω Μηνᾶ μειζοτέρ(ου), “τῆς mare which
died belonged to Menas the official” (Edd.). See also PSI
V. 488!° (B.c. 258-7) τὰ ἐπάνω τίῆς Ὁ] “Hdbalctov κρηπῖδος
kal τὰ ὑποκάτω, P Tebt I. 10619 (B.c, 101) ἢ ἐπάνωι ἢ ἣ
ὑποκάτωι γῆι, and P Lond 467° (iv/a.p.) (=I. p. 72) τὸ
ὑποκάτω.
ὑποκρίνομαι.
With this verb = ‘‘feign,” ‘‘pretend,’”’ in Lk 207°, cf.
22 ἐκκόψειαν κόρακες ὀφθαλμοὺς ἀνθρώπων
ὑποκρινομένων, “let ravens peck out the eyes of the men that
work hypocrisy ” (Ryle and James).
Pss. Sol. iv.
ὑπόκρισις.
For the literal meaning ‘‘play-acting” cf. M. Anton.
xi. I where ὑποκρίσεως is placed between ὀρχήσεως and
τῶν τοιούτων. The word is found inthe LXX (2 Macc 655)
and the NT only in its metaph. sense: cf. Pss. Sol. iv. 7
ἐξάραι ὁ θεὸς τοὺς ἐν ὑποκρίσει ζῶντας μετὰ ὁσίων, “let God
destroy them that live in hypocrisy in the company of the
‘
saints ’’ (Ryle and James).
ὑποκριτής,
again only metaph. in LXX (Job 3480, 3615) and NT.
For the lit. meaning ‘“‘ play-actor” we may cite from the
inserr. Sy// 709 (=% 1089)° (B.C. 307-6) ὑποκριτὴς τραγωι-
Sots ἐνίκα, and from the papyri P Cairo Zen I. 5900444
(a flour account—B.c. 259?) Κλέωνι ὑποκριτῆι ἀλεύρων
ἀρ(τάβη) a. See also Aristeas 219.
,
ὑπολαμβάνω
ὑπολαμβάνω.
The derived meaning ‘‘ take up in the mind,” ‘‘assume,”’
“suppose,” which this verb has in Lk 74%, Ac 215, may be
illustrated from such passages as P Cairo Zen II. 59251
(B.C. 252) ὑπελαμβάνομεν ταχέως παρέσασθαι πρὸς ὑμᾶς,
P Tebt I. 1515 (B.c. 114) καλῶς ἔχειν ὑπελάβομεν δια-
σαφῆσαι ἵ[ν᾽ εἰδῇς, ‘‘ therefore I thought it well to report
the matter for your information” (Edd.), P Grenf II. 36!°
(B.C. 95) ὑπελαμβάνοσαν φονευθήσεσθαι, “they expected
to be killed,” and P Fay 124%5 (ii/a.D.) μὴ yap ὑπολάβῃς
τὴ]ν μητέραν cov περὶ τούτων [τ]ρέμειν, ‘do not suppose
that your mother has any alarm about this course’ (Edd.).
For the more literal ‘‘take up and carry away”
(cf. Ac 1°), see CPR I. 12! (A.p. 83-4) ὅτι δ᾽ ἂν τούτων
παραβῆι ἡ ΤΠτολεμ]αὶς ἀποτίσ{εται τῷ Μάρωνι παρ]αχρῆμα
ὃ ὑπείληφεν... κεφαλαῖον μεθ᾽ ἡμιολίας, and BGU III.
γοο 19 (time of Anton. Pius) ἀποτισάτω ἂς ὑπείληφεν
δραχμάς.
ὑπολαμιπάς.
In Ac 208 D substitutes for λαμπάδες the exceedingly rare
word ὑπολαμπάδες, on which see a note by H. Smith in
Ἔχ T xvi. p. 478. The story of Phylarchus (iii/B.c.—ap.
Athenaeus 536 E) of a gouty King who κατεῖδε διά τινων
ὑπολαμπάδων τοὺς Αἰγυπτίους παρὰ τὸν πόταμον ἀριστο-
ποιουμένους, ““5ανν through certain windows Egyptians
picnicing by the river,’’ and wished that he were one of
them, is the only authority in LS® for the word, but we can
add an inscr. from Delos Sy// 588?!® (c. B.c. 180) where
money is paid ἐπισκευάσαντι τὸ κλεῖθρον τῆς ὑπολαμπάδος
Ἑὐ[κρ]άτει, the translation ‘‘ window” being again con-
sistent with the context. On the whole, however, there
seems no sufficient reason for setting aside the ordinary
reading λαμπάδες in Ac /.c.: ‘many lamps” may readily
exercise a soporific tendency.
ὑπόλειμμα,
(or ὑπόλιμμα, WH), ‘‘remnant.” This NT Ga. εἰρ.
(Rom 9327) occurs in a broken context in a wine account,
PSI VII. 8608 (iii/B.c.).
ὑπολείπω,
“leave behind,” ‘‘leave remaining’’: P Petr II. 11(1)®
(i/B.C.) (= Selections, Ὁ. 8) ἀπὸ τούτου τὸ μὲν ἥμυσυ
εἰς τὰ δέοντα ὑπελιπόμην, “half of this I have kept by me
P Hib I. 4518 (B.c. 257) ὅπως μηθὲν
ὑπολείψεσθε ἐν αὐτῶι, ‘in order that you shall not have
anything owing from him,” 24. 504 (c. B.c. 257) σὺ [o]iv
ὑπολιπόμενος σαυτῶι ταύτην τὴν ὄλυραν, ‘do you therefore
leave this olyra for yourself” (Edd.), P Cairo Zen III.
59327°% (B.C. 249) ὑπολιποῦ τόπον, ‘‘leave a space,”
P Tebt If. 288!4 (A.p. 226) μηδεμιᾶς προφάσεως ὑμεῖν
ὑπολειπομένης, ‘no pretext being left to you,” P Oxy VI.
88679 (ili/A.D.) (= SelectZons, p. 112) τὸ δὲ ὑπολιπό[μἼενον
ἔσχατον ἀνάγνωτι, ‘read that which is left at the last,”
and PSII. 768 (A.p. 574-8) ἡ ὑπολειφθεῖσά μοι ἀκίνητος
οὐσία.
For the adj. ὑπόλοιπος, see P Oxy VI. 9028 (c. A.D. 465)
τὸ ὑπόλοιπον τῶν ἐμῶν ζῴων, “the remainder of my kine,”
Preisigke 52098° (Byz.) τὸ ὑπόλοιπον τῶν χωρίων αὐτῆς.
for necessaries,”
ν
658
,
ὑπομιμνήσκω
ὑπολήνιον,
denoting the ‘‘lower trough” or ‘‘ pit” into which the
juice ran from the Aynvds (cf. Mk 121) occurs in a iv/A.D.
account, P Oxy XIV. 17355 ὑπολήνια δι(πλο) κ(έραμον) a.
ὑπολιμπάνω,
“leave behind.” For this Ionic form of ὑπολείπω in
I Pet 25 cf. P Hib I. 4512 (B.c. 257) τὰ λοιπὰ πειρᾶσθε
συνάγειν Kal μὴ ὑπολιμπάνεσθε, ‘try to levy the rest and
do not leave any arrears,” and PSI IV. 3924 (B.c. 242-1) 6
ὑπελιμπανόμεθα [κερ]μάτιον.
ὑπομένω.
For the trans. use of this verb ‘‘bear up,” ‘‘endure,” cf.
PSI IV. 4351 (B.c. 258-7) (= Deissmann ZAZ?, p. 153)
προσευξάμενος δίὲ] αὐ[τῶι, é]a[p με] ὑγιάσηι, διότι ὑπομενῶ
τὴν ληιτο[υργ]ΐίαν, ‘but having prayed to him, if he would
heal me, I said that I would endure my ministry,” P Oxy
II. 237 4) 88 (Ἂν Ὁ, 186) δίκην ὑπομενοῦσι τὴν προσήκουσαν,
“*will suffer the due penalty of their disobedience” (Edd.),
P Hamb I. 22? (Christian—iv/a.D.) ὃς κακὰ πόλλ᾽ ὑπέμεινε
μιῆς ἐπίηρα θυγάτρος, ‘who suffered many ills for the sake
of his only daughter,” P Oxy IX. 11864 (iv./A.p.) τὸ τὴν
διὰ τῶν ἱμάντων... αἰκείαν ὑπομένειν ἐστὶν μὲν Kal ἐπὶ
τῶν δουλικὴν τύχην εἰληχότων ἀνιαρόν, ‘subjection to the
punishment of scourging is even for those of servile estate
lamentable ’’ (Ed.), cf. 7 τοιαύτην ὕβρειν ὑπομένειν, and 26.
VI. 904° (v/A.D.) αὐτὸν τὸ ἀζήμιον πληροῖν τοῖ[ς] τὴν
βλάβην ὑπομένουσιν, ‘that he would himself make up the
loss to those who suffered injury ” (Edd.).
The intrans. meaning ‘‘stay behind” (as in Lk 24%, Ac
1724) 1s seen in Petr II. (43(3)2* ((i/Bic.) διὰ πὸ
Θεόδωρον ἀξιῶσαί με ὑπομεῖναι [ἕως ΠΠ]αῦνι t, ‘because
Theodorus directed me to remain till the roth of Pauni”
(Edd.), and PSI IV. 3224 (B.c. 266-5) ὑπόμεινον οὖν ἕῳ[ς
ἂν] παραγένηται (sc. τὸ πλοῖον).
Further exx. of the verb are—P Fay 11?! (c. B.c. 115)
o]bx ὑπομένει ἑκουσίως ἀποδιδόναι, “he persistently refuses
to pay voluntarily” (Edd.), P Amh II. 139?° (a.p. 350)
ἡμεῖς αὐτοὶ τὸν ὑπὲρ αὐτοῦ λόγον ὑπομενοῦμεν, “ we our-
selves will be answerable for him” (Edd.), a similar formula
in P Lond 974° (A.b. 305-306) (=TIII. p. 116), and from
the inserr. OGZS 48488 (ii/A.D.) ὥστε μὴ τὴν τοῦ ὀμνύναι
ἀνάγκην ὑπομένειν.
ὑπομιμνήσκω,
“remind”: cf. P Hib I. 401} (c. B.c. 257) παρὰ Φίλωνος
τοῦ Λυσανίου ὑπόμνησον ὅπως ἂν λάβηι τὰς ἐλαίας τὰς
καλάς, ‘“‘remind him that he is to receive from Philon son
of Lysanias the fine olives’ (Edd.), P Cairo Zen I. 591323
(B.C. 256) viv δὲ καλῶς ἔχ[ειν ὑπέλαβον ὑπομνῆσαί oe,
P Lond 3355 (B.c. 161) (=I. p. 20, UPZ i. p. 239) ὗπο-
μνήσαντά σε εὐκαίρως, P Tebt II. 423% (early iii/A.p.)
ἄλλοτέ σοι ἔγραψα ὑπομιμνήσκων περὶ τῶν ἔργων, “1
have written to you on other occasions to remind you
about the work,” P Oxy XVII. 21524 (iii/A.D.) καλῶς
ποιήσεις ὑπομνήσας αὐτὸν ἐν τάχει μοι ἀντιγράψαι, ‘you
will do well to remind him to reply to me quickly,” and 16.
I. 1251} (A.D. 560) συγχωρήσω αὐτὴν ὑπομνησθῆναι παρ᾽
,
ὑπόμνησις
οἱουδήποτε προσώπου ὑπὲρ ἐμοῦ, “1 should permit you
to be reminded of your suretyship for me by any person
whatsoever’ (Edd.).
ὑπόμνησις,
“remembrance,” especially as prompted from without
(see Ellicott ad 2 Tim 15): cf. P Oxy XII. 15938 (iv/a.D.)
περὶ δίιΣ οἷδες οὐδεμίαν ὑπόμνησίν por ἐδηλώσας, ‘you
have not put me in remembrance of what you know”: cf.
2 ΒΕ ges
For ὑπόμνημα, not in the NT, we may cite P Lille δ1
(iii/B.c.) where the word is used of a ‘‘ reminder” addressed
to a strategus with reference to an ἔντευξις already presented
to him, P Petr IL]. 51° (iii/a.b.) τὰ ἴδια ὑπομνήματα, ‘his
private memoranda,” and P Oxy I. 68° (a.p. 131) ἀντί-
γραφον οὗ ov [δεόν]τως ἐτελείωσεν τῷ καταλογείῳ ὑπο[μνή]-
ματος, ““ἃ copy of a memorandum which he has wrongfully
executed in the record office” (Edd.), and similarly 31.
In P Fay 28:3 (A.D. 150-1) (= Selections, p. 82) the word
refers to the official ‘“‘intimation” of a birth—rd τῆς
ἔπιγενήσεως ὑπόμνημα, and in P Tebt II. 300 werso (A.D.
151) of a death—trdp(vqpa) τελευτ(ῆς) Ψύφις Iadmis.
For ὑπομνηματισμός, the official ‘‘ minute” of court pro-
ceedings, cf. P Oxy I. 3711 (A.D. 49) (= Selections, p. 48).
See further Laqueur Quaestiones, p. ὃ ff.
ὑπομονή,
τ ρξαάίαξε endurance,” denoting ‘‘an inward feeling, as
well as outward conduct, but directed only towards aggres-
sion” (Hort ad Rev 25: cf. also Lightfoot /Vofes, p. 11, and
Ropes 700 ad Jas 1%). Hence in late Jewish literature the
word is frequently applied to the virtue shewn by martyrs,
e.g. 4 Macc 11} θαυμασθέντες . . . ἐπὶ τῇ ἀνδρίᾳ καὶ τῇ
ὑπομονῇ : cf Pss. Sol. ii. 40 ὅτι χρηστὸς 6 κύριος τοῖς ἐπικα-
λουμένοις αὐτὸν ἐν ὑπομονῇ. In Zest. χἕΐ. ῥαΐγ. Jos. x. I
ὁρᾶτε. .. πόσα κατεργάζεται ἡ ὑπομονή, the reference is
to resistance to the wiles of the Egyptian woman.
ὑπονοέω.
For this verb, which is found Ζεγ in Acts (1375, 2518,
2777) = ‘‘ suppose,” cf. P Ryl II. 139!4 (A.D. 34) ὑπονοῶι
οὖν τὸ τοιουτω (/. τοιοῦτο) γεγονέναι ὑπὸ τῶν καταγινομένων
ἐν τῆι Ληνῶι λεγομένῃ, ‘<I suspect that this has been done
by the inhabitants of the so-called Winepress”’ (Edd.), P
Oxy I. 69® (A.D. 190) an account of the theft of 10 artabae
of barley, ἃς καὶ ὑπονενοηκέναι καθεῖσθαι κατὰ μέρος,
‘“which we guessed had been removed piecemeal,” and 26.
XIV. 1680! (iii/iv A.D.) ὑπονοοῦμαι ὅτι πάντως πάλιν τί
ποτε ἔχει πρὸς σέ, “1 suspect that he must have some
further claim against you” (Edd.). A double comp?
καθυπονοέω is seen in P Oxy XII. 1465? (i/B.c.) καθυπονοῶν
οὖν eis Σαραπιῶνα, “1 have suspicions against Sarapion,”
and P Ryl 11. 146?8 (a.p. 39) καθυπονοῶ δὲ τοὺς ἐν τῷ
ἔποικίῳ καταγεινομένους, ‘‘and I suspect the residents in
the farmstead.”
ὑπόνοια.
This subst., which is found in the NT only in 1 Tim 64
(cf. Sir 374) = ‘‘suspicion,” may be illustrated from P Lond
1912%7 (Claudius to the Alexandrines—a.D. 41) ἐξ οὗ
659
ε
ὑπόστασις
μείζονας ὑπονοίας ἀνανκασθήσομε (/. ἀναγκασθήσομαι)
λαμβάνειν, “‘thus compelling me to receive the greater
suspicion”’ (Ed.), Chrest. I. 2388 (c. A.D. 117) τὴν ὑπόνοιαν
ταύτην χωρεῖτε, P Oxy III. 472° (c. A.D. 130) οὐδ᾽ ὅλως
ὑπόνοιαν οὐδεμίαν ἔσχεν, “ποῖ had the least suspicion,”
76. X. 127218 (A.D. 144) ὑπόνοιαν οὖν ἔχουσα κατὰ [τ]ῶν
γειτόνων pov, “Shaving the same suspicion against my
neighbours,” and BGU III. 984°? (iv/a.p.) (as read Archiv
ii. p. 387) ἐρρωμένον σε [ὁ θεὸς κ᾽ αθ᾽ ὑπόνοια «ν :- διαφυλάξι
(1. ϑιαφυλάξῃ) ἐν ἀφθοῖν. ..
ὑποπλέω.
For this word ‘“‘sail under the lee of’’ (Ac 274-7), Her-
werden Zex. s.v. cites Philostr. Zz. p. 3651 (ed. Kayser) τὸ
μὲν ὑποπλεῖται τοῦ ζεύγματος.
ὑποπόδιον,
“ς [ροἰξίοοϊ,᾿᾿ is first found in the LXX (Ps 98°, a/.), and
is sometimes claimed as a Jewish formation (cf. Winer-
Schmiedel Gr. p. 23), but, as showing that the word may
already have been current in the popular tongue, Deissmann
(BS, p. 223) cites two exx. from ii/A.D. marriage-contracts,
CPR I. 228 (reign of Antoninus Pius) καθέδραν σὺν ὑπο-
ποδίωι, and similarly 74. 2714 (A.p. 190). To these we may
add from an earlier date P Tebt I. 4538 (B.c. 113) ὑποπόδιον
in a list of stolen articles, and the ostracon Prezszgke 4292
(Rom. : cf. Archiv iv. p. 248) ὑποπόδια δύο.
ὑπόστασις.
For this important word we may begin by citing a few
exx. of the common meaning ‘“‘substance,” ‘‘ property,”
“effects”: P Oxy III. 48817 (ii/iii A.D.) πλέον τῆς ὑποστά-
σεως μου ἐν ὅλῃ ἀρούρῃ μιᾷ, ‘more land than I actually
possess by one whole aroura”’ (Edd.), 76. X. 1274} (iii/a.D.)
ἀπὸ δὲ ταύτης τῆ[-] ὑποστάσεως SHAG ὀφείλειν τὸν ἄνδρα
μου ἐμοὶ. . ., ‘‘and out of this estate I declare that my
husband owes me. . .,” (Edd.), P Flor I. 50° (A.D. 268)
té[raptov μ]έρος ὑποστάσεως, P Oxy I. 138° (A.D. 610—-
611) κινδύνῳ ἐμῷ καὶ τῆς ἐμῆς ὑποστάσεως, ‘at the risk of
myself and my property,” similarly 31, and 76. 139*8 (A.D.
612), and P Lond IV. 1343! (A.D. 709) σὺν ταῖς φαμηλίαις
καὶ ὑποστί[άσεσιν, ‘‘ with their families and effects.” Note
also P Petr III. 69 (a), p. 195. The document unfortunately
is much mutilated, but it has been taken as meaning that
“the owner of certain dovecots had underestimated their
value in his ὑπόστασις, and that the officials were directed
to sell his property and pay the difference to the treasury.”
In P Tebt I. 61 (6) 194 (B.c. 118) τῆς ἐν τῶι Ky (ἔτει) ἀπὸ τῶν
ἀπολειπου]σῶν παρὰ τὰς ὑπίοστάσεις τοῦ tB (ἔτους), the
editors translate, “‘ concerning the land which was returned
in the 23rd year as part of that which failed to come up to
the expectations formed in the 12th”’: the same phrase occurs
in 7}. 721 (B.c. 114-3).
On P Eleph 15% (B.c. 223) ot δ᾽ ὑπογεγραμμένοι γεωργοὶ
ἐπέδωκαν ἡμῖν ὑπόστασιν, Rubensohn remarks that ὑπό-
στασις is the substantive οἵ ὑφίστασθαι in a corresponding
sense: it seems to mean a written undertaking. Cf. also
P Cornell 50° (i/A.D.) κἂν μὲν ὑπόστασιν λάβῃς, δήλωσόν
pot, where, as the editors point out, the context requires
‘‘acreement of sale,” rather than ‘declaration of pro-
[2 ’,
υποστέλλω
For the latter meaning we may cite P Tebt II.
A.D. 190) ἔστιν ὑποστάσεως Tis κώϊμης. . -
”
perty.”
3367 (ce.
“the amount standing in the name of the village. . .
(Edd.), and the fragmentary P Fay 343 (ii/A.D.), a list of
villages with amounts in kind under the heading ὑπόστα-
σις. Still one other passage may be noted, P Oxy II.
237 Vii. 26 (A.D. 186) Tats τῶν ἀνδρῶν ὑποστάσεσιν, where,
according to GH (p. 176), ὑπόστασις stands for ‘the
whole body of documents bearing on the ownership of a
person’s property, deposited in the archives, and forming
the evidence of ownership.”
These varied uses are at first sight somewhat perplexing,
but in all cases there is the same central idea of something
that znderiies visible conditions and guarantees a future
possession. And as thisis the essential meaning in Heb 111,
we venture to suggest the translation ‘‘ Faith is the ¢z¢/e-
deed of things hoped ἴον. In Heb 15, on the other hand,
the notion of zzder/ying is applied in a different way.
The history of the theological term ‘‘substance” is dis-
cussed by T. B. Strong in /7S ii. (1901), p. 224 ff., and
iii. (1902), p. 22 ff.
For an ex. of the adj. cf. the Andania mysteries-inscr.
Syll 653 (= 736) (B.c. 92) καὶ ἀπὸ τῶν πρωτομυστᾶν
τὸ ὑποστατικόν, where Dittenberger notes: ‘‘ Ab ὑπο-
στῆναι, ‘subire, in se suscipere.’ Pecunia est quam tpwto-
μύσται dare debent cum haec dignitas in eos confertur ’’—
a fee on undertaking office.
ὑποστέλλω.
In his farewell address to the elders of the Church in
Ephesus, Paul lays stress on the fact that he had ‘‘ kept
back” nothing of the whole counsel of God, using this verb
(οὐδὲν ὑπεστειλάμην, Ac 207°: cf. Field Moles, p. 132):
cf. P Oxy II. 2467° (a.p. 66), where a sender of a property-
return swears by the Emperor Nero μὴ ὑπεστά[λθί(αι), ““ ποῖ
to have prevaricated”’ or ‘‘kept back anything.” See also
P Cairo Zen 111. 594124 (iii/B.c.) οὗ ἕνεκεν ὑπεσταλμένοι
εἰσίν, where the meaning may be ‘‘ have been concealed ” or
“withdrawn” (see the editor’s note), P Tebt I. 2451 (B.c.
117) συνιστοροῦντες τὰ πλήθη τῶν ὑποστελλομένων, ‘ reckon-
ing up together the amounts of what had been concealed”
(Edd.), and P Oxy III. 486° (A.p, 131) περὶ trralpxd]ytev
τινῶν ἐλογοποιήσατο ὡς ὑποστελλόντων αὐτῷ, ‘invented a
claim with regard to certain property of which he said he
was defrauded” (Edd.). Add from the inscrr. Sy/Z 246
(= °547)1° (B.C. 211-210) οὔτε κακοπά[θι]αν οὐδεμίαν οὔτε
κί[ν]δυνον ὑποστελλόμενος.
For the intrans. usage = “‘come under,” ““εϊοησ to,’
ef. P Oxy VIII. 1102'4 (ας A.D. 146) ἄρουραι. . . δοκοῦσιν
τῇ συνγραφοδιαθήκῃ μὴ ὑποστέλλειν, ‘‘arourae appear not
to come under the testamentary covenant” 
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